Aarons rod blossoming, or, The divine ordinance of church-government vindicated so as the present Erastian controversie concerning the distinction of civill and ecclesiasticall government, excommunication, and suspension, is fully debated and discussed, from the holy scripture, from the Jewish and Christian antiquities, from the consent of latter writers, from the true nature and rights of magistracy, and from the groundlesnesse of the chief objections made against the Presbyteriall government in point of a domineering arbitrary unlimited power / by George Gillespie ...
         Gillespie, George, 1613-1648.
      
       
         
           1646
        
      
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             Aarons rod blossoming, or, The divine ordinance of church-government vindicated so as the present Erastian controversie concerning the distinction of civill and ecclesiasticall government, excommunication, and suspension, is fully debated and discussed, from the holy scripture, from the Jewish and Christian antiquities, from the consent of latter writers, from the true nature and rights of magistracy, and from the groundlesnesse of the chief objections made against the Presbyteriall government in point of a domineering arbitrary unlimited power / by George Gillespie ...
             Gillespie, George, 1613-1648.
          
           [64], 590 p.
           
             Printed by E.G. for Richard Whitaker ...,
             London :
             1646.
          
           
             Reproduction of original in Union Theological Seminary Library, New York.
          
        
      
    
     
       
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         eng
      
       
         
           Ecclesiastical law -- Great Britain.
           Church and state -- Great Britain.
           Church polity.
           Excommunication.
        
      
    
     
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           AARONS
           ROD
           BLOSSOMING
           .
        
         
           OR
           ,
           The
           Divine
           Ordinance
           of
           Church-Government
           VINDICATED
           ,
           So
           as
           the
           present
           Erastian
           Controversie
           concerning
           the
           distinction
           of
           Civill
           and
           Ecclesiasticall
           Government
           ,
           Excommunication
           ,
           and
           Suspension
           ,
           is
           fully
           debated
           and
           discussed
           ,
           from
           the
           holy
           Scripture
           ,
           from
           the
           Jewish
           and
           Christian
           Antiquities
           ,
           from
           the
           consent
           of
           latter
           Writers
           ,
           from
           the
           true
           nature
           and
           rights
           of
           Migistracy
           ,
           and
           from
           the
           groundlesnesse
           of
           the
           chiefe
           Objections
           made
           against
           the
           Presbyteriall
           Government
           in
           point
           of
           a
           domineering
           arbitrary
           unlimited
           power
           .
        
         
           By
           
             George
             Gillespie
          
           Minister
           at
           Edinburgh
           .
        
         
           
             
               For
               unto
               us
               a
               child
               is
               born
               ,
               unto
               us
               a
               sonne
               is
               given
               ,
               and
               the
               government
               shall
               be
               upon
               his
               shoulder
               .
            
             
               Isaiah
               9.
               6.
               
            
          
        
         
           
             
               Let
               the
               Elders
               that
               rule
               well
               be
               counted
               worthy
               of
               double
               honour
               ,
            
             
               1
               Tim.
               5.
               17.
               
            
          
        
         
           
             
               And
               the
               spirits
               of
               the
               Prophets
               are
               subject
               to
               the
               Prophets
               ,
               for
               God
               is
               not
               the
               Author
               of
               confusion
               but
               of
               peace
               .
            
             
               1
               Cor.
               14
               32
               ,
               33.
               
            
          
        
         
           
             
               August
               .
               lib.
               contra
               Donatistas
               post
               collationem
               ,
               Cap.
               4.
               
            
             
               Ne
               fortè
               aut
               indisciplinata
               patientia
               foveat
               iniquitatem
               ,
               aut
               impatiens
               disciplina
               dissipet
               unitatem
               .
            
          
        
         
           Published
           by
           Authority
           .
        
         
           London
           ,
           Printed
           by
           
             E.
             G.
          
           for
           
             Richard
             Whitaker
          
           ,
           at
           the
           signe
           of
           the
           Kings
           Armes
           in
           Pauls
           Church
           yard
           .
           1646.
           
        
      
       
         
         
         
           TO
           THE
           Reverend
           and
           Learned
           Assembly
           of
           DIVINES
           Convened
           at
           WESTMINSTER
           .
        
         
           
             Right
             Reverend
          
           ,
        
         
           THough
           many
           faithfull
           servants
           of
           God
           did
           long
           agoe
           desire
           to
           see
           those
           things
           which
           we
           see
           ,
           and
           to
           heare
           those
           things
           which
           we
           heare
           ;
           Yet
           it
           hath
           been
           one
           of
           the
           speciall
           mercies
           reserved
           for
           this
           Generation
           ,
           and
           denied
           to
           the
           times
           of
           our
           Ancestors
           ,
           that
           Divines
           of
           both
           Kingdomes
           within
           this
           Island
           ,
           should
           be
           gathered
           and
           continued
           together
           ,
           to
           consult
           peaceably
           and
           freely
           concerning
           a
           Reformation
           of
           Religion
           
           in
           Doctrine
           ,
           Worship
           ,
           Discipline
           ,
           and
           Government
           .
           'T
           is
           a
           mercy
           yet
           greater
           ,
           that
           two
           Nations
           formerly
           at
           so
           great
           a
           distance
           in
           the
           form
           of
           publike
           Worship
           and
           Churchgovernment
           ,
           should
           (
           to
           their
           mutuall
           comfort
           and
           happines
           ,
           and
           to
           the
           further
           endearing
           of
           each
           to
           other
           )
           through
           the
           good
           hand
           of
           God
           be
           now
           agreed
           upon
           one
           Directory
           of
           Worship
           ,
           and
           with
           a
           good
           progresse
           advanced
           ,
           as
           in
           one
           Confession
           of
           Faith
           ,
           so
           likewise
           in
           one
           forme
           of
           Church-government
           .
           For
           all
           which
           ,
           as
           the
           other
           Reformed
           Churches
           ,
           (
           in
           regard
           of
           their
           common
           interest
           in
           the
           Truth
           and
           Ordinances
           of
           Christ
           )
           so
           especially
           your
           Brethren
           in
           the
           Church
           of
           Scotland
           are
           your
           debters
           :
           Your
           name
           is
           as
           precious
           Oynment
           among
           them
           ,
           and
           they
           doe
           esteeme
           you
           very
           highly
           in
           love
           for
           your
           workes
           sake
           .
           A
           worke
           ,
           which
           as
           it
           is
           extraordinary
           and
           unparalleld
           ,
           requiring
           a
           double
           portion
           of
           the
           Spirit
           of
           your
           Master
           ,
           so
           You
           have
           very
           many
           Hearts
           and
           Prayers
           going
           along
           with
           you
           in
           it
           ,
           that
           the
           pleasure
           of
           the
           Lord
           may
           prosper
           in
           your
           hand
           .
        
         
           As
           for
           my
           Reverend
           Colleagues
           and
           my selfe
           ,
           it
           hath
           been
           a
           good
           part
           of
           our
           happinesse
           
           that
           we
           have
           been
           partakers
           of
           ,
           and
           Assistants
           in
           your
           grave
           and
           learned
           Debates
           .
           Yet
           (
           as
           we
           declared
           from
           our
           first
           comming
           amongst
           you
           ,
           )
           we
           came
           not
           hither
           presuming
           to
           prescribe
           any
           thing
           unto
           You
           ,
           but
           willing
           to
           receive
           as
           well
           as
           to
           offer
           light
           ,
           and
           to
           debate
           matters
           freely
           and
           fairely
           from
           the
           Word
           of
           God
           ,
           the
           common
           Rule
           both
           to
           you
           and
           us
           .
           As
           herein
           You
           were
           pleased
           to
           give
           testimony
           unto
           us
           in
           one
           of
           your
           Letters
           to
           the
           Generall
           Assembly
           of
           the
           Church
           of
           Scotland
           ,
           so
           the
           great
           respects
           which
           in
           other
           things
           and
           at
           other
           times
           you
           have
           expressed
           ,
           both
           towards
           that
           Church
           from
           which
           we
           are
           entrusted
           ,
           and
           particularly
           towards
           our selves
           ,
           doe
           call
           for
           a
           returne
           of
           all
           possible
           and
           publique
           testimonies
           of
           gratitude
           .
           For
           which
           purpose
           ,
           I
           doe
           for
           my
           part
           take
           hold
           of
           this
           opportunity
           .
           I
           know
           that
           I
           owe
           much
           more
           unto
           You
           ,
           then
           I
           have
           either
           ability
           to
           pay
           ,
           or
           Elocution
           to
           set
           forth
           .
           Yet
           although
           I
           cannot
           retaliate
           your
           Favours
           ,
           nor
           render
           that
           which
           may
           be
           worthy
           of
           your selves
           ;
           I
           beseech
           you
           to
           accept
           this
           part
           of
           my
           retribution
           of
           respects
           .
           I
           doe
           offer
           and
           entitle
           unto
           You
           this
           Enucleation
           of
           the
           Erastian
           
           Controversie
           ,
           which
           is
           
             Dignus
             vindice
             nodus
          
           .
           I
           hope
           here
           is
           a
           word
           in
           season
           concerning
           it
           .
           Others
           might
           have
           done
           better
           ,
           but
           such
           furniture
           as
           I
           had
           ,
           I
           have
           brought
           to
           the
           worke
           of
           the
           Tabernacle
           .
           I
           submit
           what
           is
           mine
           unto
           your
           greater
           learning
           and
           better
           judgement
           ,
           and
           shall
           ever
           continue
        
         
           
             Yours
             to
             serve
             you
          
           ,
        
         
           GEO.
           GILLESPIE
           .
        
      
       
         
         
           To
           the
           Candid
           Reader
           .
        
         
           I
           Have
           often
           and
           heartily
           wished
           that
           I
           might
           not
           be
           distracted
           by
           nor
           ingaged
           into
           polemick
           Writings
           ,
           of
           which
           the
           World
           is
           too
           full
           already
           ,
           and
           from
           which
           many
           more
           learned
           and
           idoneous
           have
           abstained
           ;
           and
           I
           did
           accordingly
           resolve
           that
           in
           this
           Controversall
           age
           I
           should
           be
           slow
           to
           write
           ,
           swift
           to
           read
           and
           learne
           .
           Yet
           there
           are
           certaine
           preponderating
           reasons
           which
           have
           made
           me
           willing
           to
           be
           drawn
           forth
           into
           the
           light
           upon
           this
           subject
           .
           For
           beside
           the
           desires
           and
           sollicitations
           of
           diverse
           Christian
           friends
           ,
           lovers
           of
           truth
           and
           peace
           ,
           seriously
           calling
           upon
           me
           for
           an
           answer
           to
           
             M
             r
             Prynne
          
           his
           Vindication
           of
           his
           foure
           Questions
           concerning
           Excommunication
           and
           Suspension
           ,
           
           the
           grand
           importance
           of
           the
           Erastian
           controversie
           ,
           and
           the
           strong
           influence
           which
           it
           hath
           into
           the
           present
           juncture
           of
           asfaires
           ,
           doth
           powerfully
           invite
           me
           .
        
         
           Among
           the
           many
           Controversies
           which
           have
           disquieted
           and
           molested
           the
           Church
           of
           Christ
           ,
           those
           concerning
           Ecclesiasticall
           Government
           and
           Discipline
           are
           not
           the
           least
           ,
           but
           among
           the
           chiefe
           ,
           and
           often
           mannaged
           with
           the
           greatest
           animosity
           and
           eagernesse
           of
           spirit
           ,
           whence
           there
           have
           growne
           most
           dangerous
           divisions
           and
           breaches
           ,
           such
           as
           this
           day
           there
           are
           ,
           and
           for
           the
           future
           are
           to
           be
           expected
           ,
           unlesse
           there
           shall
           be
           (
           through
           Gods
           mercy
           )
           some
           further
           composing
           and
           healing
           of
           these
           Church-consuming
           distractions
           :
           which
           if
           we
           shall
           be
           so
           happy
           as
           once
           to
           obtaine
           ,
           it
           will
           certainely
           contribute
           very
           much
           toward
           the
           accommodation
           of
           civill
           and
           State-shaking
           differences
           .
           And
           contrariwise
           ,
           if
           no
           healing
           for
           the
           Church
           ,
           no
           healing
           for
           the
           State.
           Let
           the
           Gallio's
           of
           this
           time
           (
           who
           care
           for
           no
           intrinsecall
           evill
           in
           the
           Church
           )
           promise
           to
           themselves
           what
           they
           will
           ,
           surely
           he
           that
           shall
           have
           cause
           to
           write
           with
           
             Nicolaus
             de
             Clemangis
          
           ,
           a
           Booke
           of
           lamentation
           
             de
             corrupto
             Ecclesiae
             statu
          
           ,
           will
           finde
           also
           cause
           to
           write
           with
           him
           
             de
             lapsu
             &
             reparatione
             Justitiae
          
           .
           
           As
           the
           thing
           is
           of
           high
           concernment
           to
           these
           so
           much
           disturbed
           and
           divided
           Churches
           ,
           so
           the
           elevation
           is
           yet
           higher
           by
           many
           dègrees
           ;
           This
           controversie
           reacheth
           up
           to
           the
           Heavens
           ,
           and
           the
           top
           of
           it
           is
           above
           the
           clouds
           .
           It
           doth
           highly
           concerne
           Iesus
           Christ
           himselfe
           ,
           in
           his
           glory
           ,
           royall
           prerogative
           ,
           and
           kingdome
           ,
           which
           he
           hath
           and
           exerciseth
           as
           Mediator
           and
           Head
           of
           his
           Church
           .
           The
           Crowne
           of
           Iesus
           Christ
           ,
           or
           any
           part
           ,
           priviledge
           ,
           or
           pendicle
           thereof
           must
           needs
           be
           a
           noble
           and
           excellent
           Subject
           .
           This
           truth
           that
           Iesus
           Christ
           is
           a
           King
           ,
           and
           hath
           a
           Kingdome
           and
           government
           in
           his
           Church
           ,
           distinct
           from
           the
           kingdomes
           of
           this
           World
           ,
           and
           from
           the
           civill
           Government
           ,
           hath
           this
           commendation
           and
           character
           above
           all
           other
           truths
           ,
           that
           Christ
           himselfe
           suffered
           to
           the
           death
           for
           it
           ,
           and
           sealed
           it
           with
           his
           blood
           .
           For
           it
           may
           be
           observed
           from
           the
           story
           of
           his
           Passion
           ,
           a
           this
           was
           the
           onely
           point
           of
           his
           accusation
           ,
           which
           was
           confessed
           and
           avouched
           by
           himselfe
           ,
           b
           was
           most
           aggravated
           ,
           prosecuted
           ,
           and
           driven
           home
           by
           the
           Iewes
           ,
           c
           was
           prevalent
           with
           Pilate
           as
           the
           cause
           of
           condemning
           him
           to
           die
           ,
           and
           d
           was
           mentioned
           also
           in
           the
           superscription
           upon
           his
           crosse
           .
           And
           although
           in
           reference
           to
           God
           ,
           and
           in
           respect
           of
           satisfaction
           to
           the
           Divine
           justice
           for
           our
           sinnes
           ,
           his
           death
           was
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           a
           price
           of
           redemption
           ,
           
           yet
           in
           reference
           to
           men
           who
           did
           persecute
           ,
           accuse
           ,
           and
           condemne
           him
           ,
           his
           death
           was
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           a
           Martyrs
           Testimony
           to
           seale
           such
           a
           truth
           .
           This
           Kingly
           Office
           of
           Iesus
           Christ
           (
           as
           well
           as
           his
           Propheticall
           )
           is
           administred
           and
           exercised
           ,
           not
           onely
           inwardly
           and
           invisibly
           by
           the
           working
           of
           his
           Spirit
           in
           the
           soules
           of
           particular
           persons
           ,
           but
           outwardly
           also
           and
           visibly
           in
           the
           Church
           ,
           as
           a
           visible
           politicall
           ministeriall
           body
           ,
           in
           which
           he
           hath
           appointed
           his
           own
           proper
           Officers
           ,
           Ambassadours
           ,
           Courts
           ,
           Laws
           ,
           Ordinances
           ,
           Censures
           ,
           and
           all
           these
           administrations
           ,
           to
           be
           in
           his
           own
           name
           ,
           as
           the
           onely
           King
           and
           Head
           of
           the
           Church
           .
           This
           was
           the
           thing
           which
           Herod
           and
           Pilate
           did
           ,
           and
           many
           Princes
           ,
           Potentates
           ,
           and
           States
           doe
           looke
           upon
           ,
           with
           so
           much
           feare
           and
           jealousie
           ,
           as
           another
           Government
           co-ordinate
           with
           the
           civill
           .
           But
           what
           was
           darke
           upon
           the
           one
           side
           to
           them
           ,
           hath
           been
           light
           upon
           the
           other
           side
           to
           those
           servants
           of
           Iesus
           Christ
           who
           have
           stood
           ,
           contended
           ,
           and
           sometime
           suffered
           much
           for
           the
           Ordinance
           of
           Church-Government
           and
           Discipline
           ,
           which
           they
           looked
           upon
           as
           a
           part
           of
           Christs
           Kingdome
           .
           So
           e
           Bucer
           .
           
           So
           f
           Parker
           .
           So
           g
           M.
           Welseh
           my
           countreyman
           of
           precious
           memory
           ,
           who
           suffered
           much
           for
           the
           same
           truth
           ,
           and
           was
           ready
           to
           seale
           it
           with
           his
           blood
           .
           Beside
           divers
           others
           who
           might
           be
           named
           ,
           especially
           learned
           Didoclavius
           in
           his
           
             Altare
             Damascenum
             Cap.
             1.
          
           and
           throughout
           .
        
         
           I
           am
           not
           ignorant
           that
           some
           have
           an
           evill
           eye
           upon
           all
           government
           in
           a
           Nation
           ,
           distinct
           from
           civill
           Magistracy
           ,
           and
           if
           it
           were
           in
           their
           power
           they
           would
           have
           all
           Anti-Erastians
           (
           and
           so
           consequently
           both
           Presbyterians
           and
           Independents
           )
           lookt
           upon
           as
           guilty
           of
           Treason
           ,
           at
           least
           ,
           as
           violaters
           of
           ,
           and
           encroachers
           upon
           the
           rights
           and
           priviledges
           of
           Magistracy
           ,
           in
           respect
           of
           a
           distinct
           Ecclesiasticall
           government
           .
           And
           indeed
           it
           is
           no
           new
           thing
           for
           the
           most
           faithfull
           Ministers
           of
           Iesus
           Christ
           to
           be
           reproached
           and
           accused
           as
           guilty
           of
           Treason
           ,
           which
           was
           not
           onely
           the
           lot
           of
           M.
           Calderwood
           ,
           
           and
           (
           as
           hath
           been
           now
           shewed
           )
           of
           M.
           Welsch
           ,
           and
           those
           that
           suffered
           with
           him
           ,
           h
           but
           of
           M.
           Knox
           before
           them
           ,
           as
           likewise
           of
           many
           Martyrs
           and
           confessors
           ,
           and
           i
           of
           the
           Apostles
           themselves
           .
           Yet
           (
           if
           we
           will
           judge
           righteous
           judgement
           ,
           and
           weigh
           things
           in
           a
           just
           ballance
           )
           we
           doe
           not
           rob
           the
           Magistrate
           of
           that
           which
           is
           his
           ,
           by
           giving
           unto
           Christ
           that
           which
           is
           Christs
           .
           We
           desire
           to
           hold
           up
           the
           honour
           and
           greatnesse
           ,
           the
           power
           and
           authority
           of
           Magistracy
           ,
           against
           Papists
           ,
           Anabaptists
           ,
           and
           all
           others
           k
           that
           
             despise
             dominion
             ,
             and
             speake
             evill
             of
             dignities
             .
          
           We
           doe
           not
           l
           compare
           (
           as
           Innocentius
           did
           )
           the
           civill
           and
           the
           ecclesiasticall
           powers
           ,
           to
           the
           two
           great
           lights
           ,
           that
           to
           the
           Moone
           ,
           this
           to
           the
           Sunne
           .
           We
           hold
           m
           
             it
             is
             proper
             to
             Kings
             ,
             Princes
             and
             Magistrates
             ,
             to
             be
             called
             Lords
             ,
             and
             Dominators
             over
             their
             Subjects
             whom
             they
             governe
             civilly
             ,
             but
             it
             is
             proper
             to
             Christ
             onely
             to
             be
             called
             Lord
             and
             Master
             in
             the
             Spirituall
             government
             of
             the
             Church
             ;
             and
             all
             others
             that
             beare
             office
             therein
             ,
             ought
             not
             to
             usurpe
             Dominion
             therein
             ,
             nor
             be
             called
             Lords
             ,
             but
             onely
             Ministers
             ,
             Disciples
             and
             Servants
             .
          
           We
           acknowledge
           and
           affirme
           n
           that
           Magistracy
           and
           civill
           Government
           in
           Empires
           ,
           Kingdomes
           ,
           Dominions
           ,
           and
           Cities
           ,
           is
           an
           Ordinance
           of
           
           God
           for
           his
           owne
           glory
           ,
           and
           for
           the
           great
           good
           of
           mankind
           ,
           so
           that
           whoever
           are
           enemies
           to
           Magistracy
           ,
           they
           are
           enemies
           to
           mankind
           and
           to
           the
           revealed
           will
           of
           God
           :
           
             o
             That
             such
             persons
             as
             are
             placed
             in
             authority
             ,
             are
             to
             be
             beloved
             ,
             honoured
             ,
             feared
             ,
             and
             holden
             in
             a
             most
             reverend
             estimation
             ,
             because
             they
             are
             the
             Lieutenants
             of
             God
             ,
             in
             whose
             seat
             God
             himselfe
             doth
             sit
             and
             judge
          
           ;
           We
           teach
           p
           
             that
             not
             onely
             they
             are
             appointed
             for
             civill
             policy
             ,
             but
             also
             for
             maintenance
             of
             the
             true
             Religion
             ,
             and
             for
             suppressing
             of
             Idolatry
             and
             superstition
             whatsoever
             .
          
           We
           confesse
           q
           
             that
             such
             as
             resist
             the
             supreame
             power
             ,
             doing
             that
             thing
             which
             appertaineth
             to
             his
             charge
             ,
             doe
             resist
             Gods
             Ordinance
             ;
             and
             therefore
             cannot
             be
             guiltlesse
             .
             And
             further
             we
             affirme
             ,
             that
             whosoever
             deny
             unto
             them
             their
             ayd
             ,
             counsell
             and
             comfort
             ,
             whilest
             the
             Princes
             and
             Rulers
             vigilantly
             travell
             in
             execution
             of
             their
             Office
             ,
             that
             the
             same
             men
             deny
             their
             help
             ,
             support
             ,
             and
             counsell
             to
             God
             ,
             who
             by
             the
             presence
             of
             his
             Lieutenant
             doth
             crave
             it
             of
             them
             .
          
           We
           know
           and
           believe
           ,
           r
           
             that
             though
             we
             be
             free
             ,
             we
             ought
             wholly
             in
             a
             true
             faith
             holily
             to
             submit
             our selves
             to
             the
             Magistrate
             ,
             both
             with
             our
          
           
           
             body
             ,
             and
             with
             all
             our
             goods
             ,
             and
             endeavour
             of
             mind
             ,
             also
             to
             performe
             faithfulnesse
             ,
             and
             the
             oath
             which
             we
             made
             to
             him
             ,
             so
             far
             forth
             as
             his
             government
             is
             not
             evidently
             repugnant
             to
             him
             for
             whose
             sake
             we
             doe
             reverence
             the
             Magistrate
             .
          
           s
           That
           we
           ought
           to
           yeeld
           unto
           Kings
           and
           other
           Magistrates
           in
           their
           owne
           stations
           ,
           feare
           ,
           honour
           ,
           tribute
           ,
           and
           custome
           ,
           whether
           they
           be
           good
           men
           or
           evill
           ,
           as
           likewise
           to
           obey
           them
           ,
           in
           that
           which
           is
           not
           contrary
           to
           the
           Word
           of
           God
           :
           It
           being
           alwaies
           provided
           that
           in
           things
           pertaining
           to
           our
           soules
           and
           consciences
           ,
           we
           obey
           God
           onely
           and
           his
           holy
           Word
           .
           We
           believe
           t
           that
           God
           hath
           
             delivered
             the
             Sword
             into
             the
             hands
             of
             the
             Magistrates
             ,
             to
             wit
             ,
             that
             offences
             may
             be
             repressed
             ,
             not
             onely
             those
             which
             are
             committed
             against
             the
             second
             Table
             ,
             but
             also
             against
             the
             first
             .
          
           We
           doe
           agree
           and
           avouch
           ,
           u
           that
           
             all
             men
             of
             what
             dignity
             ,
             condition
             ,
             or
             state
             soever
             they
             be
             ,
             ought
             to
             be
             subject
             to
             their
             lawfull
             Magistrates
             ,
             and
             pay
             unto
             them
             Subsidies
             and
             Tributes
             ,
             and
             obey
             them
             in
             all
             things
             which
             are
             not
             repugnant
             to
             the
             word
             of
             God.
             Also
             they
             must
             poure
             out
             their
             prayers
             for
             them
             ,
             that
             God
             would
             vouchsafe
             to
             direct
             them
             in
             all
             their
             actions
             ,
             and
             that
             we
             may
             lead
             a
          
           
           
             peaceable
             and
             quiet
             life
             under
             them
             ,
             with
             all
             godlinesse
             and
             honesty
             .
          
           We
           teach
           x
           
             that
             it
             doth
          
           belong
           to
           the
           authority
           and
           duty
           of
           the
           Magistrate
           ,
           to
           forbid
           and
           (
           if
           need
           be
           )
           to
           punish
           such
           sinnes
           as
           are
           committed
           against
           
             the
             ten
             Commandements
             or
             the
             Law
             naturall
             :
          
           as
           likewise
           
             to
             adde
             unto
             the
             Law
             naturall
             some
             other
             lawes
             ,
             defining
             the
             circumstances
             of
             the
             naturall
             Law
             ,
             and
             to
             keepe
             and
             maintaine
             the
             same
             by
             punishing
             the
             transgressors
             .
          
           We
           hold
           y
           that
           
             the
             lawes
             of
             the
             Realme
             may
             punish
             Christian
             men
             with
             death
             ,
             for
             heynous
             and
             grievous
             offences
             .
          
           And
           
             that
             it
             is
             lawfull
             for
             Christian
             men
             ,
             at
             the
             command
             of
             the
             Magistrate
             ,
             to
             beare
             Arme
             ,
             and
             to
             serve
             in
             just
             warres
          
           All
           these
           things
           we
           doe
           sincerely
           ,
           really
           ,
           constantly
           ,
           faithfully
           ,
           and
           cheerfully
           yeeld
           unto
           and
           assert
           in
           behalfe
           of
           the
           civill
           Magistrate
           .
           So
           that
           the
           cause
           which
           I
           now
           take
           in
           hand
           doth
           not
           depresse
           but
           exalt
           ,
           doth
           not
           weaken
           but
           strengthen
           Magistracy
           .
           I
           doe
           not
           plead
           against
           
             the
             power
             of
             the
             Sword
          
           when
           I
           plead
           for
           z
           
             the
             power
             of
             the
             Keys
          
           .
           These
           two
           are
           most
           distinct
           ,
           they
           ought
           not
           to
           be
           confounded
           ,
           neither
           need
           they
           to
           clash
           or
           interfeere
           between
           themselves
           .
           The
           controversie
           is
           not
           about
           taking
           from
           the
           Magistrate
           what
           is
           his
           ,
           but
           about
           
           giving
           to
           Christ
           that
           which
           is
           his
           .
           We
           hold
           a
           reciprocall
           subordination
           of
           persons
           ,
           but
           a
           coordination
           of
           powers
           .
           a
           
             As
             the
             Ministers
             and
             others
             of
             the
             Ecclesiastical
             estate
             are
             subject
             to
             the
             Magistrate
             civill
             ,
             so
             ought
             the
             person
             of
             the
             Magistrate
             be
             subject
             to
             the
             Church
             Spiritually
             ,
             and
             in
             Ecclesiasticall
             government
             .
             And
             the
             exercise
             of
             both
             these
             jurisdictions
             cannot
             stand
             in
             one
             person
             ordinarily
             .
          
           Againe
           ,
           b
           
             The
             Magistrate
             neither
             ought
             to
             preach
             ,
             minister
             the
             Sacraments
             ,
             nor
             execute
             the
             censures
             of
             the
             Church
             ,
             nor
             yet
             prescribe
             any
             rule
             how
             it
             should
             be
             done
             ,
             but
             command
             the
             Ministers
             to
             observe
             the
             rule
             commanded
             in
             the
             Word
             ,
             and
             punish
             the
             transgressors
             by
             civill
             meanes
             .
             The
             Ministers
             exerce
             not
             the
             civill
             Jurisdiction
             ,
             but
             teach
             the
             Magistrate
             ,
             how
             it
             should
             be
             exercised
             according
             to
             the
             word
             .
          
           c
           The
           Laws
           and
           Statutes
           of
           Geneva
           doe
           at
           once
           ratifie
           the
           Ecclesiasticall
           Presbyteriall
           power
           of
           Iurisdiction
           or
           censure
           ,
           and
           withall
           appoint
           that
           Ministers
           shall
           not
           take
           upon
           them
           any
           civill
           jurisdiction
           ,
           but
           where
           there
           shall
           be
           need
           of
           compulsion
           or
           civill
           punishments
           ,
           that
           this
           be
           done
           by
           the
           Magistrate
           .
           Yea
           ,
           under
           a
           Popish
           Magistrate
           (
           as
           in
           
             France
             )
             and
             even
             under
             the
             Turke
             himselfe
          
           
           many
           Churches
           doe
           enjoy
           not
           onely
           the
           Word
           and
           Sacraments
           ,
           but
           a
           free
           Church
           government
           and
           Discipline
           within
           themselves
           ,
           
             rectio
             disciplinae
             libera
          
           ,
           which
           is
           thought
           no
           prejudice
           to
           the
           civill
           government
           ,
           they
           that
           governe
           the
           Churches
           having
           no
           dominion
           nor
           share
           of
           Magistracy
           .
           
             Vide
             D.
             Chytraei
             orat
             .
             de
             statu
             Ecclesiarum
             in
             Graecia
             &c.
             
          
        
         
           
             I
             know
             well
             ,
             that
             there
             are
             other
             horrid
             calumnies
             and
             mis-representations
             of
             Presbyteriall
             Government
             ,
             besides
             that
             of
             encroaching
             upon
             Magistracy
             :
             but
             they
             are
             as
          
           false
           
             as
             they
             are
          
           foule
           .
           
             And
             although
             we
             goe
             upon
             this
             disadvantage
          
           d
           which
           Demosthenes
           (
           being
           loadened
           with
           a
           heavy
           charge
           and
           grievous
           aspersions
           by
           e
           
             Aeschines
             )
             did
             complaine
             of
             ,
             that
             though
             by
             right
             both
             parties
             should
             be
             heard
             ,
             yet
             the
             generality
             of
             men
             doe
             with
             pleasure
             hearken
             to
             reproaches
             and
             calumnies
             ,
             but
             take
             little
             or
             no
             pleasure
             to
             heare
             mens
             clearing
             of
             themselves
             or
             their
             cause
             ;
             and
             that
             his
             adversary
             had
             chosen
             that
             which
             was
             more
             pleasant
             ,
             leaving
             to
             him
             that
             which
             was
             more
             tedious
             :
             Neverthelesse
             I
             must
             needs
             expect
             from
             all
             such
             as
             are
             conscionable
             and
             faithfull
             in
             this
             Cause
             and
             Covenant
             ,
             that
             their
             eares
             shall
             not
             be
             open
             to
             calumnies
             ,
             and
             shut
             upon
             more
             favourable
          
           
           informations
           .
           And
           however
           ,
           let
           the
           worst
           be
           said
           which
           malice
           it selfe
           can
           devise
           ,
           it
           shall
           be
           no
           small
           comfort
           to
           me
           ,
           that
           our
           Lord
           and
           Master
           hath
           said
           ,
           f
           
             Blessed
             are
             ye
             when
             men
             shall
             revile
             you
             ,
             and
             persecute
             you
             ,
             and
             shal
             say
             all
             manner
             of
             evill
             against
             you
             falsely
             for
             my
             names
             sake
             .
          
        
         
           I
           know
           also
           that
           a
           Government
           and
           Discipline
           in
           the
           Church
           (
           the
           thing
           which
           I
           now
           undertake
           to
           plead
           for
           )
           is
           a
           very
           displeasing
           thing
           g
           to
           those
           that
           would
           faine
           enjoy
           liberty
           either
           of
           pernicious
           errors
           ,
           or
           grosse
           prophannesse
           .
           But
           (
           as
           Maimonides
           saith
           well
           )
           
             we
             must
             not
             judge
             of
             the
             easinesse
             or
             heavinesse
             of
             a
             Law
             according
             to
             the
             affections
             and
             lust
             of
             any
             evill
             man
             ,
             being
             rash
          
           (
           in
           judgement
           )
           
             and
             given
             to
             the
             worst
             vices
             ;
             but
             according
             to
             the
             understanding
             of
             one
             who
             is
             most
             perfect
             among
             men
             ,
             like
             unto
             whom
             ,
             according
             to
             the
             Law
             ,
             all
             others
             ought
             to
             be
             .
             More
             Nevochim
             part
             .
             2.
             
             Cap.
             39.
             
          
           No
           marvell
           that
           the
           licentious
           hate
           that
           way
           wherein
           they
           shall
           finde
           themselves
           hemmed
           in
           ,
           if
           not
           hedged
           up
           with
           thornes
           .
           And
           that
           they
           may
           the
           more
           flatter
           themselves
           in
           their
           sinfull
           licentiousnesse
           ,
           they
           imagine
           that
           Christs
           yoke
           is
           easie
           and
           his
           burthen
           light
           ,
           to
           the
           flesh
           as
           well
           as
           to
           the
           Spirit
           ,
           to
           carnall
           as
           well
           ▪
           as
           to
           spirituall
           men
           .
           For
           my
           
           part
           if
           I
           have
           learned
           Christ
           aright
           ,
           I
           hold
           it
           for
           a
           sure
           principle
           ,
           that
           in
           so
           farre
           as
           a
           man
           is
           spirituall
           and
           regenerate
           ,
           in
           as
           farre
           his
           flesh
           is
           under
           a
           yoake
           ;
           and
           in
           so
           farre
           as
           he
           is
           unregenerate
           ,
           in
           as
           farre
           his
           flesh
           is
           
             sine
             jugo
          
           without
           a
           yoke
           .
           The
           h
           healing
           of
           the
           spirit
           is
           not
           without
           the
           smiting
           of
           the
           flesh
           .
        
         
           When
           I
           speake
           of
           this
           Divine
           Ordinance
           of
           Church
           Government
           ,
           my
           meaning
           is
           not
           to
           allow
           ,
           muchlesse
           to
           animate
           any
           in
           the
           too
           severe
           and
           over
           strict
           exercise
           of
           Ecclesiasticall
           discipline
           and
           censures
           .
           It
           was
           observed
           by
           i
           Hierome
           ,
           as
           one
           of
           the
           errors
           of
           the
           
             Montanists
             :
             Illi
             ad
             omne
             pene
             delictum
             Ecclesiae
             obserant
             fores
             .
             They
             shut
             the
             Church
             doore
             ,
          
           (
           that
           is
           ,
           they
           excommunicate
           and
           shut
           out
           of
           the
           Church
           )
           
             almost
             at
             every
             offence
          
           .
           I
           confesse
           the
           greater
           part
           are
           more
           apt
           to
           faile
           in
           the
           defect
           ,
           then
           in
           the
           excesse
           ,
           and
           are
           like
           to
           come
           too
           short
           ,
           rather
           than
           to
           goe
           too
           farre
           .
           Yet
           a
           failing
           there
           may
           be
           ,
           and
           hath
           been
           both
           waies
           .
           The
           best
           things
           ,
           whether
           in
           Church
           or
           State
           ,
           have
           been
           actually
           abused
           ,
           and
           may
           be
           so
           againe
           ,
           through
           the
           error
           and
           corruption
           of
           men
           .
           The
           holy
           Scripture
           it selfe
           is
           abused
           to
           the
           greatest
           mischiefes
           in
           the
           world
           ,
           though
           in
           its
           owne
           nature
           it
           serves
           for
           the
           greatest
           good
           in
           the
           world
           .
           The
           abuse
           of
           a
           thing
           
           which
           is
           necessary
           ,
           and
           especially
           of
           a
           divine
           Ordinance
           ,
           whether
           such
           abuse
           be
           feared
           or
           felt
           ,
           ought
           not
           ,
           may
           not
           prejudice
           the
           thing
           it selfe
           .
           My
           purpose
           and
           endeavour
           shall
           be
           (
           wherein
           I
           beseech
           the
           ▪
           Lord
           to
           help
           my
           infirmities
           )
           to
           own
           the
           thing
           ,
           to
           disowne
           the
           abuses
           of
           the
           thing
           ,
           to
           point
           out
           the
           path
           of
           Christs
           Ordinance
           ,
           without
           allowing
           either
           rigour
           against
           such
           as
           ought
           to
           be
           tenderly
           dealt
           with
           ,
           or
           too
           much
           lenity
           towards
           such
           as
           must
           be
           saved
           with
           feare
           ,
           and
           pulled
           out
           of
           the
           fire
           ,
           or
           at
           all
           any
           aberration
           to
           the
           right
           or
           left
           hand
           .
        
         
           I
           have
           had
           much
           adoe
           to
           gaine
           so
           many
           
             ●…orae
             sub●…isivae
          
           from
           the
           works
           of
           my
           publique
           calling
           ,
           as
           might
           suffice
           for
           this
           worke
           .
           I
           confesse
           it
           hath
           cost
           me
           much
           paines
           ,
           and
           I
           thinke
           I
           may
           say
           without
           presumption
           ,
           he
           that
           will
           goe
           about
           solidly
           to
           answer
           it
           ,
           will
           finde
           it
           no
           easie
           matter
           .
           Subitane
           lucubrations
           will
           not
           doe
           it
           .
           But
           if
           any
           man
           shall
           by
           unanswerable
           contrary
           reasons
           or
           evidenees
           discover
           error
           or
           mistake
           in
           any
           of
           my
           principles
           ,
           let
           truth
           have
           the
           victory
           ,
           let
           God
           have
           the
           glory
           .
           Onely
           this
           favour
           (
           I
           may
           say
           this
           justice
           )
           I
           shall
           protest
           for
           .
           First
           ,
           that
           my
           principles
           and
           conclusions
           may
           be
           rightly
           apprehended
           ,
           and
           that
           I
           may
           not
           be
           charged
           with
           any
           absurd
           ,
           dangerous
           or
           odious
           assertion
           ,
           unlesse
           my
           own
           words
           be
           faithfully
           cited
           
           from
           which
           that
           assertion
           shall
           be
           gathered
           ,
           yea
           also
           without
           concealing
           my
           explanations
           ,
           qualifications
           ,
           or
           restrictions
           ,
           if
           any
           such
           there
           be
           .
           Which
           rule
           to
           my
           best
           observation
           I
           have
           not
           transgressed
           ,
           in
           reference
           to
           the
           Opposites
           .
           Secondly
           ,
           that
           as
           I
           have
           not
           dealt
           with
           their
           Nauci
           ,
           but
           with
           their
           Nucleus
           ,
           I
           have
           not
           scratched
           at
           their
           shell
           ,
           but
           taken
           out
           their
           kernell
           (
           such
           as
           it
           is
           )
           I
           have
           not
           declined
           them
           ,
           but
           encountered
           ,
           yea
           sought
           them
           out
           ,
           where
           their
           strength
           was
           greatest
           ,
           where
           their
           Arguments
           were
           hardest
           ,
           and
           their
           exceptions
           most
           probable
           :
           so
           no
           man
           may
           decline
           or
           dissemble
           the
           strength
           of
           my
           Arguments
           ,
           Inferences
           ,
           Authorities
           ,
           Answers
           and
           Replies
           ,
           nor
           thinke
           it
           enough
           to
           lift
           up
           an
           Axe
           against
           the
           uttermost
           branches
           ,
           when
           he
           ought
           to
           strike
           at
           the
           root
           .
           Thirdly
           ,
           if
           there
           be
           any
           acrimony
           ,
           let
           it
           be
           in
           a
           reall
           and
           rationall
           conviction
           ,
           not
           in
           the
           manner
           of
           expression
           .
           In
           which
           also
           I
           aske
           no
           other
           measure
           to
           my selfe
           than
           I
           have
           given
           to
           others
           .
           T
           is
           but
           in
           vaine
           for
           a
           man
           to
           help
           the
           bluntnesse
           of
           reason
           with
           the
           sharpnesse
           of
           passion
           :
           for
           thereby
           he
           loseth
           more
           than
           he
           gaineth
           with
           intelligent
           Readers
           :
           the
           simpler
           sort
           may
           peradventure
           esteem
           those
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           those
           despicable
           nothings
           ,
           to
           be
           something
           ,
           but
           then
           they
           are
           
             delu
             ded
          
           ,
           not
           edified
           .
           ▪
           Therefore
           let
           not
           a
           man
           cast
           sorth
           
           a
           flood
           of
           passionate
           words
           ,
           when
           his
           Arguments
           are
           like
           broken
           cisternes
           which
           can
           hold
           no
           water
           .
        
         
           If
           any
           Replyer
           there
           be
           of
           the
           Erastian
           party
           ,
           who
           will
           confine
           himselfe
           within
           these
           Rules
           and
           Conditions
           ,
           as
           I
           doe
           not
           challenge
           him
           ,
           so
           (
           if
           God
           spare
           me
           life
           and
           liberty
           )
           I
           will
           not
           refuse
           him
           .
           But
           if
           any
           shall
           so
           reply
           as
           to
           prevaricate
           and
           doe
           contrary
           to
           these
           just
           and
           reasonable
           demands
           ,
           I
           must
           (
           to
           his
           greater
           shame
           )
           call
           him
           to
           the
           Orders
           ,
           and
           make
           his
           tergiversation
           to
           appeare
           .
        
         
           I
           shall
           detaine
           thee
           (
           good
           Reader
           )
           no
           longer
           .
           The
           Lord
           guide
           thee
           and
           all
           his
           people
           in
           waies
           of
           truth
           and
           peace
           ,
           holinesse
           and
           righteousnesse
           ,
           and
           grant
           that
           this
           Controversie
           may
           (
           I
           trust
           it
           shall
           )
           have
           a
           happy
           end
           to
           the
           glory
           of
           God
           ,
           to
           the
           embracing
           and
           exalting
           of
           Iesus
           Christ
           in
           his
           Kingly
           Office
           ,
           to
           the
           ordering
           of
           his
           House
           according
           to
           His
           owne
           will
           ,
           to
           the
           keeping
           pure
           of
           the
           Ordinances
           ,
           to
           the
           advancing
           of
           Holinesse
           ,
           and
           shaming
           of
           prophanesse
           ,
           and
           finally
           to
           the
           peace
           ,
           quiet
           ,
           wel-being
           ,
           comfort
           ,
           and
           happinesse
           of
           the
           Churches
           of
           Christ.
           These
           things
           (
           without
           thoughts
           of
           provoking
           any
           either
           publike
           or
           private
           person
           )
           the
           searcher
           of
           hearts
           knoweth
           to
           be
           desired
           and
           intended
           by
           him
           who
           is
        
         
           Thine
           ,
           to
           please
           thee
           ,
           for
           thy
           good
           to
           edification
           ,
        
         
           GEO.
           GILLESPIE
           .
        
      
       
         
         
           THE
           CONTENTS
           .
        
         
           
             
               The
               first
               Booke
            
             .
             Of
             the
             Jewish
             Church
             Government
             .
          
           
             
               
                 CHAP.
                 I.
              
               That
               if
               the
               Erastians
               could
               prove
               what
               they
               alledge
               concerning
               the
               Iewish
               Church
               Government
               ,
               yet
               in
               that
               particular
               the
               Iewish
               Church
               could
               not
               be
               a
               president
               to
               the
               Christian.
               
            
             
               THe
               Jewish
               Church
               a
               patterne
               to
               us
               in
               such
               things
               as
               were
               not
               typicall
               or
               temporall
               .
               If
               it
               could
               be
               proved
               ,
               that
               the
               Jewes
               had
               no
               supreme
               Sanhodrin
               but
               one
               ,
               and
               it
               such
               as
               had
               the
               power
               of
               civill
               Magistracy
               ,
               yet
               there
               are
               foure
               reasons
               for
               which
               that
               could
               be
               no
               president
               to
               the
               Christian
               Church
               .
               Where
               the
               constitution
               ,
               manner
               of
               proceedings
               ,
               and
               power
               of
               the
               Sanhedrin
               ,
               ure
               touched
               .
               Of
               their
               
                 Synagoga
                 Magna
              
               ,
               what
               it
               was
               .
               That
               the
               Priests
               had
               great
               power
               and
               authority
               not
               onely
               in
               occasionall
               Synods
               ,
               but
               in
               the
               civill
               Sanhedrin
               it selfe
               .
            
          
           
             
             
               
                 CHAP.
                 II.
              
               That
               the
               Iewish
               Church
               was
               formally
               distinct
               from
               the
               Iewish
               State
               or
               Commonwealth
               .
            
             
               WE
               are
               content
               that
               the
               Erastians
               appeale
               to
               the
               Jewish
               government
               .
               Seven
               distinctions
               between
               the
               Jewish
               Church
               and
               the
               Jewish
               State.
               Of
               the
               proselytes
               of
               righteousnesse
               ,
               and
               that
               they
               were
               imbodied
               into
               the
               Jewish
               Church
               ,
               not
               into
               the
               Jewish
               State.
               
            
          
           
             
               
                 CHAP.
                 III.
              
               That
               the
               Iewes
               had
               an
               ecclesiasticall
               Sanhedrin
               and
               Government
               distinct
               from
               the
               civill
               .
            
             
               DIvers
               Authors
               cited
               for
               the
               ecclesiastcal
               Sanhedrin
               of
               the
               Jews
               .
               The
               first
               Institution
               thereof
               ,
               Exo.
               24.
               
               That
               the
               choosing
               &
               calling
               forth
               of
               these
               70
               Elders
               is
               not
               coincident
               with
               the
               choosing
               of
               the
               70
               Elders
               mentioned
               Num.
               11.
               nor
               yet
               with
               the
               choosing
               of
               Judges
               Exod.
               18.
               
               The
               institution
               of
               two
               coordinate
               Governments
               ,
               cleared
               from
               Deut.
               17.
               
               A
               distinct
               Ecclesiasticall
               government
               setled
               by
               David
               ,
               1
               Chro.
               23.
               and
               26.
               
               The
               same
               distinction
               of
               Civill
               and
               Church
               ▪
               government
               revived
               by
               Iehoshaphat
               ,
               2
               Chro.
               19.
               
               That
               Text
               vindicated
               .
               Two
               distinct
               Courts
               ,
               one
               Ecclesiasticall
               ,
               another
               Civill
               ,
               proved
               from
               Ierem.
               26.
               
               Another
               argument
               for
               an
               Ecclesiasticall
               Senate
               from
               Ierem.
               18.
               18.
               
               Who
               meant
               by
               the
               wise
               men
               of
               the
               Jewes
               ?
               Another
               argument
               from
               Ezech.
               7.
               26.
               
               Another
               from
               2
               Kings
               6.
               32.
               and
               Ezech.
               8.
               1.
               
               Another
               from
               Psal.
               107.
               32.
               
               Another
               from
               Zech.
               7.
               1
               ,
               2
               ,
               3.
               
               That
               Ezech.
               
               13.
               9.
               seemeth
               to
               hold
               forth
               an
               Ecclesiasticall
               Sanhedrin
               .
               That
               the
               Councell
               of
               the
               chiefe
               Priests
               ,
               Elders
               and
               Scribes
               ,
               so
               often
               mentioned
               in
               the
               Gospel
               ,
               and
               in
               the
               Acts
               of
               the
               Apostles
               ,
               was
               an
               Ecclesiasticall
               Sanhedrin
               ,
               and
               not
               a
               civill
               Court
               of
               Justice
               ,
               as
               Erastus
               and
               M.
               Prynne
               suppose
               :
               which
               is
               at
               length
               proved
               .
               That
               the
               civill
               Sanhedrin
               which
               had
               power
               of
               life
               and
               death
               did
               remove
               from
               Hierusalem
               ,
               40
               yeeres
               before
               the
               destruction
               of
               the
               Temple
               and
               City
               ,
               and
               consequently
               neere
               three
               yeeres
               before
               the
               death
               of
               Christ.
               The
               great
               objection
               ,
               that
               neither
               the
               Talmud
               nor
               Talmudicall
               Writers
               doe
               distinguish
               a
               civill
               and
               an
               ecclesiasticall
               Sanhedrin
               ,
               answered
               .
               Finally
               ,
               those
               who
               are
               not
               convinced
               that
               there
               was
               a
               distinct
               ecclesiasticall
               Sanhedrin
               among
               the
               Jewes
               ,
               may
               yet
               by
               other
               Mediums
               be
               convinced
               that
               there
               was
               a
               distinct
               ecclesiasticall
               Government
               among
               the
               Jewes
               :
               as
               namely
               ,
               the
               Priests
               judgement
               of
               cleannesse
               or
               uncleannesse
               ,
               and
               so
               of
               admitting
               or
               shutting
               out
               .
            
          
           
             
               
                 CHAP.
                 IV.
              
               That
               there
               was
               an
               Ecclesiasticall
               Excommunication
               among
               the
               Iewes
               :
               and
               what
               it
               was
               .
            
             
               FIfteen
               witnesses
               brought
               for
               the
               Ecclesiasticall
               excommunication
               among
               the
               Jewes
               ,
               all
               of
               them
               learned
               in
               the
               Jewish
               antiquities
               .
               Of
               the
               24
               causes
               of
               the
               Jewish
               excommunication
               ,
               which
               were
               lookt
               upon
               formally
               qua
               scandals
               ,
               not
               qua
               injuries
               .
               Of
               the
               three
               degrees
               of
               their
               excommunication
               ,
               
                 Niddui
                 ,
                 Cherem
              
               ,
               and
               Shammata
               .
               The
               manner
               and
               form
               of
               their
               Excommunication
               ,
               sheweth
               that
               it
               was
               a
               solemne
               
               Ecclesiasticall
               censure
               .
               
                 Formula
                 anathematis
              
               .
               The
               excommunication
               of
               the
               Cuthites
               .
               The
               excommunication
               among
               the
               Jewes
               was
               a
               publique
               and
               judicial
               act
               :
               and
               that
               a
               private
               or
               extrajudicial
               excommunication
               was
               voyd
               ,
               if
               not
               ratified
               by
               the
               Court.
               The
               effects
               of
               the
               Jewish
               excommunication
               .
               That
               such
               as
               were
               excommunicated
               by
               the
               greater
               excommunication
               were
               not
               admitted
               to
               come
               to
               the
               Temple
               .
               He
               that
               was
               excommunicated
               with
               the
               lesser
               excommunication
               was
               permitted
               to
               come
               ,
               yet
               not
               as
               other
               Israelites
               ,
               but
               as
               one
               publiquely
               bearing
               his
               shame
               .
               The
               end
               of
               their
               excommunication
               was
               spirituall
               .
            
          
           
             
               
                 CHAP.
                 V.
              
               Of
               the
               cutting
               of
               from
               among
               the
               people
               off
               God
               frequently
               mentioned
               in
               the
               Law.
               
            
             
               THe
               sence
               of
               the
               Hebrew
               word
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               scanned
               .
               That
               the
               commination
               of
               cutting
               off
               a
               man
               from
               his
               people
               ,
               or
               from
               the
               Congregation
               of
               Israel
               ,
               is
               neither
               meant
               of
               eternall
               death
               ,
               nor
               of
               dying
               without
               children
               ,
               nor
               of
               capitall
               punishment
               from
               the
               hand
               of
               the
               Magistrate
               ,
               nor
               yet
               of
               cutting
               off
               by
               the
               immediate
               hand
               of
               God
               for
               some
               secret
               sinne
               .
               Reasons
               brought
               against
               all
               these
               .
               That
               Excommunication
               was
               meant
               by
               that
               cutting
               off
               ,
               proved
               by
               six
               reasons
               .
            
          
           
             
               
                 CHAP.
                 VI.
              
               Of
               the
               casting
               out
               of
               the
               Synagogue
               .
            
             
               THe
               casting
               out
               of
               the
               Synagogue
               is
               understood
               by
               Interpret●rs
               and
               others
               to
               be
               an
               excommunication
               
               from
               the
               Church
               assemblies
               ,
               and
               not
               a
               civill
               punishment
               .
               Eight
               considerations
               to
               prove
               this
               .
               That
               he
               who
               was
               cast
               out
               of
               the
               Synagogue
               was
               shut
               out
               ,
               not
               onely
               from
               the
               company
               and
               fellowship
               of
               men
               ,
               but
               from
               the
               place
               of
               publique
               sacred
               assemblies
               .
               It
               cannot
               be
               proved
               ,
               that
               he
               who
               was
               cast
               out
               of
               the
               Synagogue
               was
               free
               to
               enter
               into
               the
               Temple
               .
               The
               casting
               out
               of
               the
               Synagogue
               was
               abused
               by
               the
               Pharisees
               ,
               as
               the
               casting
               out
               of
               the
               Church
               by
               Diotrephes
               .
            
          
           
             
               
                 CHAP.
                 VII
              
               .
               Other
               Scripturall
               arguments
               to
               prove
               an
               Excommunication
               in
               the
               Iewish
               Church
               .
            
             
               THat
               the
               separation
               from
               the
               Congregation
               ,
               Ezra
               10.
               8.
               was
               Excommunication
               .
               Iosephus
               explained
               in
               this
               particular
               .
               Of
               the
               devoting
               of
               a
               mans
               substance
               as
               holy
               to
               the
               Lord
               ▪
               which
               was
               joyned
               with
               the
               Excommunication
               .
               What
               meant
               by
               the
               cursing
               Neh.
               13.
               25.
               
               That
               the
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               or
               separating
               mentioned
               Luke
               6.
               22.
               was
               Excommunication
               ,
               or
               a
               segregation
               not
               from
               civil
               fellowship
               onely
               ,
               but
               from
               sacred
               or
               Church
               communion
               .
               The
               Ecclesiasticall
               use
               of
               that
               word
               touched
               .
            
          
           
             
               
                 CHAP.
                 VIII
              
               .
               Of
               the
               Iewish
               Exomologesis
               ,
               or
               publike
               Declaration
               of
               Repentance
               by
               confession
               of
               sinne
               .
            
             
               THe
               Heathens
               had
               their
               publique
               Declaration
               of
               repentance
               from
               the
               Jewes
               .
               The
               Jewish
               Exomologesis
               proved
               from
               the
               imposition
               of
               hands
               upon
               
               the
               head
               of
               the
               Sacrifice
               .
               The
               Law
               Lev.
               5.
               5.
               did
               also
               appoint
               Confession
               of
               sinne
               ,
               to
               be
               made
               at
               the
               offering
               of
               a
               Trespasse
               offering
               .
               Which
               confession
               was
               made
               in
               the
               Temple
               ,
               and
               in
               the
               Priests
               hearing
               ▪
               The
               Law
               of
               confessing
               sinne
               Num.
               5
               ,
               6
               ,
               7.
               explained
               ,
               and
               divers
               particulars
               concerning
               confession
               deduced
               from
               it
               .
               Other
               proofes
               of
               the
               Jewish
               Confession
               of
               sins
               from
               Ioh.
               9.
               24.
               
               Also
               from
               that
               which
               interveened
               between
               their
               Excommunication
               and
               their
               absolution
               .
               From
               Ezra
               10
               10
               ,
               11.
               
               That
               Davids
               confession
               Psalm
               51.
               was
               published
               in
               the
               Temple
               ,
               after
               ministeriall
               conviction
               by
               Nathan
               .
               That
               if
               there
               be
               necessity
               of
               satisfying
               an
               offended
               brother
               ,
               how
               much
               more
               of
               satisfying
               an
               offended
               Church
               ?
            
          
           
             
               
                 CHAP.
                 IX
              
               .
               Whether
               in
               the
               Iewish
               Church
               there
               was
               any
               suspension
               or
               exclusion
               of
               prophane
               ,
               scandalous
               ,
               notorious
               sinners
               ,
               from
               partaking
               in
               the
               publique
               Ordinances
               ,
               with
               the
               rest
               of
               the
               children
               of
               Israel
               in
               the
               Temple
               .
            
             
               THe
               affirmative
               is
               proved
               by
               plaine
               and
               full
               testimonies
               of
               Philo
               ,
               and
               Iosephus
               ,
               beside
               some
               late
               Writers
               wel
               acquainted
               with
               the
               Jewish
               antiquities
               .
               That
               the
               Publican
               Luke
               18.
               came
               not
               into
               the
               Court
               of
               Israel
               ,
               but
               into
               the
               Court
               of
               the
               Gentiles
               .
               Nor
               can
               it
               be
               proved
               ,
               that
               he
               was
               a
               prophane
               Publican
               ,
               so
               much
               as
               in
               the
               opinion
               of
               the
               Pharisees
               and
               Jews
               .
               That
               the
               Temple
               into
               which
               the
               adultresse
               was
               brought
               Iohn
               8.
               was
               also
               the
               Court
               of
               the
               Gentiles
               :
               neither
               was
               she
               admitted
               into
               the
               Temple
               for
               worship
               ,
               but
               brought
               thither
               for
               a
               publique
               triall
               and
               ●entence
               .
               Seven
               Scripturall
               arguments
               brought
               to
               
               prove
               an
               exclusion
               of
               the
               scandalous
               and
               known
               prophane
               persons
               ,
               from
               the
               Temple
               .
               Somewhat
               
                 de
                 jure
                 Zelotarum
              
               .
               What
               esteem
               the
               Hebrews
               had
               of
               an
               Hereticall
               or
               Epicurean
               Israelite
               .
               That
               the
               Temple
               of
               Ierusalem
               was
               a
               Type
               of
               Christ
               ,
               (
               which
               is
               instanced
               in
               ten
               particulars
               )
               and
               had
               a
               Sacramentall
               holinesse
               in
               it
               ,
               so
               that
               the
               analogy
               is
               not
               to
               be
               drawn
               to
               an
               exclusion
               of
               prophane
               persons
               from
               the
               Word
               preached
               ,
               but
               from
               the
               Sacrament
               .
            
          
           
             
               
                 CHAP.
                 X.
              
               A
               debate
               with
               M.
               Prynne
               ,
               concerning
               the
               exclusion
               of
               prophane
               scandalous
               persons
               from
               the
               Passeover
               .
            
             
               THe
               Analogy
               of
               the
               Law
               of
               the
               Passeover
               ,
               as
               Master
               Prynne
               understandeth
               it
               ,
               wil
               militat
               strongly
               against
               that
               which
               himselfe
               yeeldeth
               .
               That
               the
               uncleane
               might
               be
               kept
               backe
               from
               the
               Passeover
               longer
               then
               a
               moneth
               .
               That
               they
               were
               kept
               back
               by
               an
               authoritative
               restraint
               ,
               and
               were
               cut
               off
               if
               they
               did
               eate
               in
               their
               uncleannesse
               .
               That
               some
               uncleane
               persons
               were
               not
               put
               out
               of
               the
               campe
               ,
               nor
               from
               the
               company
               of
               men
               ,
               but
               from
               the
               Tabernacle
               and
               holy
               things
               onely
               .
               That
               all
               uncleane
               persons
               were
               not
               suspended
               from
               all
               Ordinances
               .
               That
               scandalous
               and
               flagitious
               persons
               were
               not
               admitted
               to
               a
               trespasse
               offering
               (
               which
               was
               a
               reconciling
               Ordinance
               )
               much
               lesse
               to
               the
               Passeover
               (
               which
               was
               a
               sealing
               Ordinance
               )
               without
               a
               publique
               penitentiall
               Confession
               of
               their
               sinne
               .
               M.
               Prynnes
               replyes
               to
               this
               argument
               of
               min●
               confuted
               .
            
          
           
             
             
               
                 CHAP.
                 XI
              
               .
               A
               Confutation
               of
               the
               strongest
               arguments
               of
               Erastus
               ,
               namely
               ,
               those
               drawn
               from
               the
               Law
               of
               Moses
               .
            
             
               THe
               strength
               of
               these
               Arguments
               put
               together
               .
               Which
               is
               not
               onely
               e●ervated
               ,
               but
               retorted
               .
               That
               the
               confession
               of
               sinne
               required
               Levit.
               5.
               5.
               
               Num.
               5.
               6
               ,
               7.
               was
               a
               confession
               of
               the
               particular
               sin
               by
               word
               of
               mouth
               :
               and
               that
               this
               confession
               was
               required
               even
               in
               criminall
               and
               capitall
               cases
               .
               That
               morall
               ,
               as
               well
               as
               ceremoniall
               uncleannesse
               ,
               was
               a
               cause
               of
               sequestration
               from
               the
               Sanctuary
               ,
               yea
               much
               more
               ,
               the
               morall
               uncleannesse
               being
               more
               hatefull
               to
               God
               ,
               more
               hurtfull
               and
               infective
               to
               Gods
               people
               .
               That
               the
               exclusion
               of
               the
               unclean
               under
               the
               Law
               could
               not
               so
               fitly
               signifie
               the
               exclusion
               from
               the
               Kingdom
               of
               Heaven
               ,
               as
               from
               communion
               with
               the
               Church
               in
               this
               life
               .
               That
               this
               legall
               Type
               did
               certainly
               signifie
               a
               sequestration
               of
               scandalous
               or
               morally
               uncleane
               persons
               from
               Church-Communion
               under
               the
               New
               Testament
               ,
               is
               proved
               from
               Esay
               52.
               1.
               2
               
               Cor.
               6.
               14
               ,
               15
               ,
               16
               ,
               17.
               also
               from
               the
               exposition
               of
               Peters
               vision
               Acts
               10.
               
               That
               among
               the
               Jewes
               such
               as
               attended
               a
               litigious
               action
               ,
               or
               at
               least
               a
               capitall
               judgement
               ,
               upon
               the
               preparation
               day
               ,
               were
               thought
               defiled
               and
               not
               allowed
               to
               eate
               the
               Passeover
               .
               That
               it
               was
               not
               left
               to
               a
               mans
               free
               will
               to
               judge
               of
               his
               owne
               cleannesse
               or
               uncleannesse
               ,
               nor
               to
               expiate
               his
               sinne
               when
               he
               pleased
               .
               That
               the
               universall
               precept
               for
               all
               that
               were
               circumcised
               to
               eate
               the
               Passeover
               ,
               doth
               admit
               of
               other
               exceptions
               ,
               beside
               those
               that
               were
               legally
               uncleane
               ,
               or
               in
               a
               journey
               .
               The
               great
               difference
               between
               
               Sacraments
               and
               Sacrifices
               ,
               which
               Erastus
               confoundeth
               .
            
          
           
             
               
                 CHAP.
                 XII
              
               .
               Fourteen
               arguments
               to
               prove
               that
               scandalous
               and
               presumptuous
               offenders
               against
               the
               morall
               Law
               ,
               (
               though
               circumcised
               ,
               and
               not
               being
               legally
               uncleane
               )
               were
               excluded
               from
               the
               Passeover
               .
            
             
               KNown
               presumptuous
               and
               obstinate
               sinners
               ,
               were
               cut
               off
               from
               among
               their
               people
               ,
               therefore
               not
               admitted
               to
               the
               Passeover
               .
               The
               Jewes
               themselves
               held
               that
               morall
               ,
               as
               wel
               as
               ceremoniall
               uncleannesse
               did
               render
               them
               incapable
               of
               eating
               the
               Passeover
               .
               Who
               were
               esteemed
               Hereticall
               or
               apostat
               Israelites
               ?
               Who
               Epicurean
               Israelites
               ?
               That
               these
               and
               such
               like
               were
               not
               acknowledged
               to
               be
               in
               the
               communion
               of
               the
               Church
               of
               Israel
               ,
               nor
               was
               it
               allowed
               to
               speake
               or
               converse
               with
               them
               ,
               muchlesse
               that
               they
               should
               eate
               the
               Passeover
               .
               Grotius
               his
               argument
               ,
               there
               was
               an
               excommunication
               for
               ceremoniall
               uncleannesse
               ,
               therefore
               much
               more
               for
               morall
               uncleannesse
               .
               What
               God
               did
               teach
               his
               people
               by
               the
               purging
               out
               of
               leaven
               .
               If
               the
               shew-bread
               might
               not
               be
               given
               to
               Davids
               men
               ,
               unlesse
               they
               had
               for
               some
               space
               before
               abstained
               from
               their
               wives
               ,
               much
               lesse
               might
               known
               adulterers
               be
               admitted
               to
               the
               Passeover
               .
               Ezech.
               2●
               .
               26.
               discussed
               against
               Mr.
               Coleman
               .
               The
               originall
               words
               explained
               .
               Proph●ne
               Church
               members
               have
               the
               name
               of
               Heathens
               ,
               and
               strangers
               .
               The
               qualifications
               of
               Proselytes
               ,
               without
               which
               they
               were
               not
               admitted
               to
               Circumcision
               and
               the
               Passeover
               .
               That
               course
               was
               taken
               Ezra
               10.
               that
               none
               defiled
               
               with
               unlawfull
               marriages
               might
               eate
               the
               Passeover
               .
               By
               Erastus
               his
               principles
               the
               most
               scandalous
               conversation
               was
               not
               so
               hatefull
               to
               God
               as
               legall
               uncleannesse
               .
               The
               Law
               of
               confessing
               sin
               ,
               
                 Levit.
                 5.
                 
                 Num.
              
               5.
               is
               meant
               of
               every
               known
               sin
               ,
               which
               was
               to
               be
               expiated
               by
               Sacrifice
               ,
               especially
               the
               more
               notorious
               and
               scandalous
               sins
               .
            
          
           
             
               
                 CHAP.
                 XIII
              
               .
               M.
               Prynnes
               argument
               from
               
                 1
                 Cor.
                 10.
              
               (
               which
               he
               takes
               to
               be
               unanswerable
               )
               discussed
               and
               confuted
               .
            
             
               Mr
               Prynne
               in
               expounding
               that
               Text
               of
               the
               Passeover
               differeth
               both
               from
               the
               Apostles
               ,
               and
               from
               Erastus
               himselfe
               .
               His
               argument
               (
               if
               good
               )
               wil
               necessarily
               conclude
               against
               his
               owne
               Concessions
               .
               If
               scandalous
               sinners
               had
               been
               suspended
               from
               the
               Manna
               ,
               and
               Water
               of
               the
               Rocke
               ,
               they
               had
               been
               suspended
               from
               their
               ordinary
               orporal
               meat
               and
               drinke
               .
               That
               the
               scandalous
               sins
               mentioned
               by
               the
               Apostle
               ,
               were
               committed
               ,
               not
               before
               ,
               but
               after
               their
               eating
               of
               that
               Spirituall
               meate
               ,
               and
               drinking
               of
               that
               Spirituall
               drinke
               .
               The
               Argument
               strongly
               retorted
               .
               The
               scandalous
               sins
               mentioned
               by
               the
               Apostle
               were
               Nationall
               sins
               ,
               and
               so
               come
               not
               home
               to
               the
               present
               Question
               ,
               which
               is
               of
               persons
               ,
               not
               of
               Nations
               .
            
          
           
             
               An
               Appendix
               to
               the
               first
               Booke
               .
            
             
               THe
               Erastians
               misrepresent
               the
               Jewish
               Government
               .
               Their
               complyance
               with
               the
               Anabaptists
               in
               this
               particular
               .
               Their
               confounding
               of
               that
               which
               
               was
               extraordinary
               in
               the
               Jewish
               Church
               ,
               with
               that
               which
               was
               the
               ordinary
               rule
               .
               Fourteen
               Objections
               answered
               .
               M.
               Prynne
               his
               great
               mistakes
               of
               Deut.
               17.
               and
               2
               Chron.
               19.
               
               The
               power
               and
               practice
               of
               the
               godly
               Kings
               of
               Iudah
               in
               the
               reformation
               of
               Religion
               cleared
               .
               The
               Argument
               from
               Solomon
               his
               deposing
               of
               Abiathar
               ,
               and
               putting
               Zadock
               in
               his
               place
               ,
               answered
               foure
               waies
               .
               The
               Priests
               were
               appointed
               to
               be
               as
               Judges
               in
               other
               cases
               ,
               beside
               those
               of
               leprosie
               and
               jealousie
               .
               2
               Chro.
               23.
               19.
               further
               scanned
               .
               A
               scandalous
               person
               was
               an
               unclean
               person
               both
               in
               the
               Scripture
               phrase
               ,
               and
               in
               the
               Jewish
               language
               .
               The
               sequestration
               of
               the
               uncleane
               from
               the
               Sanctuary
               ,
               no
               civill
               punishment
               .
               Of
               Lawes
               and
               causes
               Civill
               and
               Ecclesiasticall
               among
               the
               Jewes
               .
               Of
               their
               Scribes
               and
               Lawyers
               .
               Some
               other
               observable
               passages
               of
               Maimonides
               concerning
               Excommunication
               .
               What
               meant
               by
               
                 not
                 entring
                 into
                 the
                 Congregation
                 of
                 the
                 Lord
                 ,
                 Deut.
              
               23.
               1
               ,
               2
               ,
               3.
               and
               by
               
                 separating
                 the
                 mixed
                 multitude
                 ,
                 Nehem.
              
               13.
               3.
               
               Five
               reasons
               to
               prove
               that
               the
               meaning
               of
               these
               places
               ,
               is
               not
               in
               reference
               to
               civil
               dignities
               and
               places
               of
               government
               ,
               nor
               yet
               in
               reference
               to
               unlawful
               mariages
               onely
               ,
               but
               in
               reference
               to
               Church-membership
               and
               communion
               .
               Two
               Objections
               to
               the
               contrary
               answered
               .
               One
               from
               Exod.
               12.
               48.
               
               Another
               from
               the
               example
               of
               Ruth
               .
               An
               useful
               observation
               out
               of
               Onkelos
               ,
               Exod.
               12.
               
            
          
        
         
           
           
             
               The
               second
               Booke
            
             .
             Of
             the
             Christian
             Church
             Government
             .
          
           
             
               
                 CHAP.
                 I.
              
               Of
               the
               rise
               ,
               growth
               ,
               decay
               and
               reviving
               of
               Erastianisme
               .
            
             
               THe
               Erastian
               error
               not
               
                 honest
                 is
                 parentibus
                 natus
                 .
                 Erastus
              
               the
               Mid-wife
               ,
               how
               engaged
               in
               the
               busines
               .
               The
               breasts
               that
               gave
               it
               sucke
               ,
               prophannesse
               and
               self-interest
               .
               It
               s
               strong
               food
               ,
               arbitrary
               Government
               .
               It
               s
               Tutor
               ,
               Arminianisme
               .
               It
               s
               deadly
               decay
               and
               consumption
               ,
               whence
               it
               was
               ?
               How
               ill
               it
               hath
               been
               harboured
               in
               all
               the
               reformed
               Churches
               ?
               How
               stiffled
               by
               Erastus
               himselfe
               ?
               Erastianisme
               confuted
               out
               of
               Erastus
               .
               The
               Divines
               who
               have
               appeared
               against
               this
               error
               .
               How
               the
               Controversie
               was
               lately
               revived
               ?
            
          
           
             
               
                 CHAP.
                 II.
              
               Some
               Postulata
               or
               common
               principles
               to
               be
               presupposed
               .
            
             
               THat
               there
               ought
               to
               be
               an
               exclusion
               of
               vile
               and
               prophane
               persons
               ,
               (
               knowne
               to
               be
               such
               )
               from
               the
               holy
               things
               ,
               is
               a
               principle
               received
               among
               the
               Heathens
               themselves
               .
               That
               the
               dishonour
               of
               God
               by
               scandalous
               sinnes
               ought
               to
               be
               punished
               ,
               as
               well
               ,
               yea
               much
               rather
               ,
               than
               private
               injuries
               .
               That
               publique
               sinnes
               ought
               to
               be
               publiquely
               confessed
               ,
               and
               the
               offenders
               
               put
               to
               publique
               shame
               .
               That
               there
               ought
               to
               be
               an
               avoyding
               of
               ,
               and
               withdrawing
               from
               scandalous
               persons
               in
               the
               Church
               ,
               and
               that
               by
               a
               publique
               order
               ,
               rather
               then
               at
               every
               mans
               discretion
               .
               That
               there
               is
               a
               distinction
               of
               the
               Office
               and
               power
               of
               Magistracy
               a●d
               Ministery
               .
               That
               the
               directive
               judgement
               in
               any
               businesse
               doth
               chiefly
               belong
               to
               those
               who
               by
               their
               prosession
               and
               vocation
               are
               set
               apart
               to
               the
               attendance
               and
               oversight
               of
               such
               a
               thing
               .
            
          
           
             
               
                 CHAP.
                 III.
              
               What
               the
               Erastians
               yeeld
               unto
               us
               ,
               and
               what
               we
               yeeld
               unto
               them
               ?
            
             
               THey
               yeeld
               that
               the
               Magistrate
               his
               power
               
                 in
                 Ecclesiasticis
              
               ,
               is
               not
               arbitrary
               ,
               but
               tied
               to
               the
               word
               .
               That
               there
               may
               be
               a
               distinct
               Church
               government
               under
               Heathen
               Magistrates
               .
               That
               the
               abuse
               takes
               not
               away
               the
               just
               power
               .
               They
               allow
               of
               Presbyteries
               ,
               and
               that
               they
               have
               some
               jurisdiction
               .
               That
               the
               Ministery
               is
               
                 Iure
                 divino
              
               ,
               and
               Magistracy
               distinct
               from
               it
               .
               We
               yeeld
               unto
               them
               ▪
               That
               none
               ought
               to
               be
               Rulers
               in
               the
               Church
               ,
               but
               such
               against
               whom
               there
               is
               no
               just
               exception
               .
               That
               Presbyteriall
               government
               is
               not
               a
               Dominion
               but
               a
               Service
               .
               That
               it
               hath
               for
               its
               object
               onely
               the
               inward
               man.
               That
               Presbyteriall
               government
               is
               not
               an
               Arbitrary
               government
               ,
               cleared
               by
               sive
               considerations
               .
               That
               it
               is
               the
               most
               limited
               ,
               and
               least
               Arbitrary
               government
               of
               any
               other
               ,
               cleared
               by
               comparing
               ▪
               it
               with
               
                 Popery
                 ,
                 Prelacy
                 ,
                 Independency
              
               ,
               and
               with
               lawfull
               Magistracy
               .
               That
               the
               civil
               Magistrate
               may
               and
               ought
               to
               doe
               much
               in
               and
               for
               Religion
               ,
               ordinarily
               ,
               and
               yet
               more
               in
               extraordinary
               
               cases
               .
               That
               the
               civil
               Sanction
               is
               a
               free
               and
               voluntary
               act
               of
               the
               Magistrates
               favour
               .
               That
               Ministers
               owe
               as
               much
               subjection
               and
               honour
               to
               the
               Magistrate
               as
               other
               Subjects
               .
            
          
           
             
               
                 CHAP.
                 IV.
              
               Of
               the
               agreement
               and
               the
               differences
               between
               the
               nature
               of
               the
               Civill
               ,
               and
               of
               the
               Ecclesiasticall
               powers
               or
               Governments
               .
            
             
               TEn
               agreements
               between
               the
               Civil
               power
               and
               the
               Ecclesiasticall
               power
               .
               The
               differences
               between
               them
               opened
               in
               their
               causes
               ,
               efficient
               ,
               matter
               ,
               (
               where
               a
               fourfold
               power
               of
               the
               keys
               is
               touched
               )
               for
               me
               ,
               and
               ends
               ,
               both
               supreme
               and
               subordinate
               ,
               (
               where
               it
               is
               opened
               ,
               how
               and
               in
               what
               respect
               the
               Christian
               Magistrate
               intendeth
               the
               glory
               of
               Jesus
               Christ
               ,
               and
               the
               purging
               of
               his
               Church
               ;
               )
               Also
               effects
               ,
               objects
               ,
               adjuncts
               ,
               correlations
               ,
               ultimate
               terminations
               ,
               and
               divided
               executions
               .
            
          
           
             
               
                 CHAP.
                 V.
              
               Of
               a
               twofold
               Kingdome
               of
               Iesus
               Christ
               :
               a
               generall
               Kingdome
               as
               he
               is
               the
               eternall
               Sonne
               of
               God
               ,
               the
               Head
               of
               all
               Principalities
               and
               Powers
               ,
               raigning
               over
               all
               creatures
               :
               and
               a
               particular
               Kingdome
               ,
               as
               he
               is
               Mediator
               ,
               raigning
               over
               the
               Church
               onely
               .
            
             
               HOw
               this
               controversie
               fals
               in
               ,
               and
               how
               deepe
               it
               drawes
               .
               That
               our
               Opposites
               herein
               ▪
               joyne
               issue
               with
               the
               Socinians
               .
               Nine
               Arguments
               to
               prove
               this
               distinction
               of
               a
               twofold
               Kingdom
               of
               Christ.
               In
               which
               ,
               of
               the
               eternity
               ,
               universality
               ,
               donation
               ,
               and
               subordination
               
               of
               the
               Kingdome
               of
               Christ.
               The
               Arguments
               brought
               to
               prove
               that
               Christ
               as
               Mediator
               raigneth
               over
               all
               things
               ,
               and
               hath
               all
               government
               (
               even
               civil
               )
               put
               in
               his
               hands
               ,
               examined
               and
               confuted
               .
               In
               what
               sence
               Christ
               is
               said
               to
               be
               
                 over
                 all
                 ,
                 the
                 heire
                 of
                 all
                 things
                 ,
              
               to
               have
               
                 all
                 things
                 put
                 under
                 his
                 feet
                 ,
              
               to
               be
               
                 the
                 head
                 of
                 every
                 man.
              
               A
               distinction
               between
               Christs
               
                 Kingdome
                 ,
                 Power
                 ,
                 and
                 Glory
                 ,
              
               cleared
               .
            
          
           
             
               
                 CHAP.
                 VI.
              
               Whether
               Iesus
               Christ
               ,
               as
               Mediator
               ,
               and
               Head
               of
               the
               Church
               ,
               hath
               placed
               the
               Christian
               Magistrate
               ,
               to
               hold
               and
               execute
               his
               office
               ,
               under
               and
               for
               him
               as
               his
               Vicegerent
               ?
               The
               Arguments
               for
               the
               affirmative
               discussed
               .
            
             
               THe
               decision
               of
               this
               Question
               will
               doe
               much
               ,
               (
               yet
               not
               all
               )
               in
               the
               decision
               of
               the
               Erastian
               controversie
               .
               The
               question
               rightly
               stated
               .
               Ten
               Arguments
               for
               the
               affirmative
               discussed
               and
               answered
               .
               Where
               divers
               Scriptures
               are
               debated
               and
               cleared
               .
               How
               we
               are
               to
               understand
               that
               Christ
               is
               
                 King
                 of
                 Kings
                 ,
                 and
                 Lord
                 of
                 Lords
                 .
              
               How
               
                 all
                 power
                 in
                 Heaven
                 and
                 in
                 Earth
              
               is
               said
               to
               be
               
                 given
                 to
                 him
              
               .
               That
               the
               Governments
               set
               in
               the
               Church
               ,
               1
               Cor.
               12.
               28.
               are
               not
               civill
               Magistrates
               ,
               fully
               proved
               ,
               Ephes.
               1.
               21
               ,
               22
               ,
               23.
               and
               Colos.
               2.
               10.
               vindicated
               .
            
          
           
             
               
                 CHAP.
                 VII
              
               .
               Arguments
               for
               the
               negative
               of
               that
               Question
               formerly
               propounded
               .
            
             
               THe
               lawfull
               authority
               of
               the
               Heathen
               Magistrates
               vindicated
               .
               It
               can
               not
               be
               shewed
               from
               Scripture
               ,
               
               that
               Christ
               as
               Mediator
               hath
               given
               any
               Commission
               of
               Vice-gerentship
               to
               the
               Christian
               Magistrate
               .
               That
               the
               worke
               of
               the
               Ministery
               is
               done
               in
               the
               name
               and
               authority
               of
               Jesus
               Christ
               :
               the
               worke
               of
               Magistracy
               not
               so
               .
               The
               power
               of
               Magistracy
               or
               civill
               Government
               ,
               was
               not
               given
               to
               Christ
               as
               Mediator
               ,
               shewed
               from
               Luke
               12.
               14.
               
               
               Iohn
               ●8
               36.
               
               Luke
               17.
               20
               ,
               21.
               
               Magistracy
               founded
               in
               the
               Law
               of
               nature
               and
               Nations
               .
               The
               Scripture
               holds
               forth
               the
               same
               origination
               of
               Heathen
               Magistracy
               ,
               and
               of
               Christian
               Magistracy
               .
            
          
           
             
               
                 CHAP.
                 VIII
              
               .
               Of
               the
               power
               and
               priviledge
               of
               the
               Magistrate
               in
               things
               and
               causes
               Ecclesiasticall
               ,
               what
               〈◊〉
               〈◊〉
               not
               ,
               and
               what
               it
               is
               ?
            
             
               THat
               no
               administration
               formally
               and
               properly
               Ecclesiasticall
               ,
               (
               and
               namely
               the
               dispencing
               of
               Church
               censures
               )
               doth
               belong
               unto
               the
               Magistrate
               ▪
               nor
               may
               (
               according
               to
               the
               Word
               of
               God
               be
               assumed
               and
               exercised
               by
               him
               ,
               proved
               by
               six
               Arguments
               .
               That
               Christ
               hath
               not
               made
               the
               Magistrate
               head
               of
               the
               Church
               ,
               to
               receive
               appeales
               from
               all
               Ecclesiasticall
               Assembles
               .
               There
               are
               other
               sufficient
               remedies
               against
               abuses
               or
               Mal-administration
               in
               Church-Government
               Reasons
               against
               such
               appeales
               to
               the
               Magistrate
               .
               The
               Arguments
               to
               the
               contrary
               from
               the
               Examples
               of
               Ieren●…y
               and
               of
               Paul
               ,
               discussed
               .
               Of
               the
               collaterality
               and
               coordination
               of
               the
               Civill
               and
               Ecclesiasticall
               powers
               .
               What
               is
               the
               power
               and
               right
               of
               the
               Magistrate
               in
               things
               and
               causes
               Ecclesiasticall
               ,
               cleared
               ,
               first
               generally
               ;
               next
               ,
               more
               particularly
               by
               five
               distinctions
               .
               1.
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               belong
               to
               the
               
               civill
               power
               ,
               but
               non
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               2.
               
               The
               Magistrate
               may
               imperare
               that
               which
               he
               may
               not
               elicere
               .
               3.
               
               Distinguish
               the
               directive
               power
               from
               the
               coercive
               power
               .
               4.
               
               The
               Magistrates
               power
               is
               cumulative
               not
               privative
               .
               5.
               
               He
               may
               doe
               in
               extraordinary
               cases
               that
               which
               he
               ought
               not
               to
               doe
               ordinarily
               .
               A
               caution
               concerning
               the
               Arbitrary
               power
               of
               Magistrates
               in
               things
               Ecclesiasticall
               .
            
          
           
             
               
                 CHAP.
                 IX
              
               .
               That
               by
               the
               Word
               of
               God
               there
               ought
               to
               be
               another
               Government
               besides
               Magistracy
               or
               civill
               Government
               ,
               namely
               an
               Ecclesiasticall
               Government
               (
               properly
               so
               called
               )
               in
               the
               hands
               of
               Church-officers
               .
            
             
               THe
               Question
               stated
               ,
               and
               the
               Affirmative
               proved
               by
               one
               and
               twenty
               Scripturall
               Arguments
               .
               Who
               meant
               by
               
                 the
                 Elders
                 that
                 rule
                 well
              
               ,
               1
               Tim.
               5.
               17.
               
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               and
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               names
               of
               government
               .
               The
               words
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               and
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               Heb
               13.
               7
               ,
               17.
               examined
               .
               Of
               receiving
               an
               accusation
               against
               an
               Elder
               .
               Of
               rejecting
               an
               Hereticke
               .
               Of
               the
               excommunication
               of
               the
               Incestuous
               Corinthian
               ,
               and
               the
               sence
               of
               the
               word
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ▪
               Of
               the
               subjection
               of
               the
               spirits
               of
               the
               Prophets
               to
               the
               Prophets
               .
               The
               Angels
               of
               the
               Churches
               why
               reproved
               for
               having
               false
               Teachers
               in
               the
               Church
               ?
               
                 Note
                 that
                 man
              
               ,
               2
               Thess.
               3.
               14.
               proved
               to
               be
               Church-censure
               .
               Of
               the
               
                 Ruler
                 ,
                 Rom.
              
               12.
               8.
               and
               Governments
               ,
               1
               Cor.
               12.
               28.
               
               A
               patterne
               in
               the
               Jewish
               Church
               for
               a
               distinct
               Ecclesiasticall
               government
               .
               What
               meant
               by
               cutting
               off
               ,
               Gal.
               5.
               12
               ?
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               properly
               what
               ?
               Of
               the
               Ministeriall
               power
               
                 to
                 revenge
                 all
                 disobedience
              
               ,
               2
               Cor.
               10.
               6.
               
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               2
               Cor.
               2.
               8.
               what
               ?
               Of
               
               the
               visible
               administration
               of
               the
               Kingdome
               of
               Christ
               by
               his
               Laws
               ,
               Courts
               ,
               Censures
               .
               The
               Arguments
               for
               Excommunication
               ,
               from
               Matth.
               18.
               and
               1
               Cor.
               5.
               briefly
               vindicated
               .
               That
               Elders
               are
               rulers
               of
               the
               flock
               .
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               a
               name
               of
               Government
               Ministers
               why
               called
               
                 S●…ewards
                 of
                 the
                 Mysteries
                 of
                 God.
              
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               a
               name
               of
               government
               .
               Church-Government
               exercised
               by
               the
               Synod
               of
               the
               Apostles
               and
               Elders
               ,
               Acts
               15.
               
            
          
           
             
               
                 CHAP.
                 X.
              
               Some
               objections
               made
               against
               Ecclesiasticall
               Government
               and
               Discipline
               ,
               answered
               .
            
             
               Mr
               Husseys
               objection
               doth
               stricke
               as
               much
               against
               Paul
               ,
               as
               against
               us
               .
               The
               fallacy
               of
               comparing
               Government
               with
               the
               word
               preached
               ,
               in
               point
               of
               efficacy
               .
               Foure
               ends
               or
               uses
               of
               Church-government
               .
               That
               two
               coordinate
               Governments
               are
               not
               inconsistent
               .
               The
               objection
               ,
               that
               Ministers
               have
               other
               worke
               to
               doe
               ,
               answered
               .
               The
               feare
               of
               an
               ambitious
               ensnarement
               in
               the
               Ministery
               ,
               so
               much
               objected
               ,
               is
               no
               good
               Argument
               against
               Church-government
               .
               M.
               Husseys
               motion
               concerning
               Schooles
               of
               Divinity
               examined
               .
               Church
               Government
               is
               no
               immunity
               to
               Church-officers
               from
               Censure
               .
               Though
               the
               Erastian
               principles
               are
               sufficiently
               overthrown
               by
               asserting
               from
               Scripture
               the
               
                 may
                 be
              
               of
               Church-government
               ,
               yet
               our
               Arguments
               prove
               a
               
                 must
                 be
              
               or
               an
               Institution
               .
               Six
               Arguments
               added
               which
               conclude
               this
               point
               .
            
          
           
             
             
               
                 CHAP.
                 XI
              
               .
               The
               necessity
               of
               a
               distinct
               Church-government
               ,
               under
               Christian
               ,
               as
               well
               as
               under
               Heathen
               Magistrates
               .
            
             
               THis
               acknowledged
               by
               Christian
               Emperours
               of
               old
               .
               Grotius
               for
               us
               in
               this
               particular
               .
               Christian
               Magistracy
               hath
               never
               yet
               punished
               all
               such
               offences
               as
               are
               Ecclesiastically
               censurable
               .
               Presbyteries
               in
               the
               primitive
               times
               did
               not
               exercise
               any
               power
               which
               did
               belong
               of
               right
               to
               the
               Magistrate
               .
               No
               warrant
               from
               the
               word
               ,
               that
               the
               Ordinance
               of
               a
               distinct
               Church
               government
               ,
               was
               onely
               for
               Churches
               under
               persecution
               :
               but
               contrariwise
               the
               Churches
               are
               charged
               to
               keep
               till
               the
               comming
               of
               Christ
               ,
               the
               commandement
               then
               delivered
               .
               No
               just
               ground
               for
               the
               feare
               of
               the
               interfeering
               of
               the
               civill
               ,
               and
               of
               the
               Ecclesiasticall
               power
               .
               The
               Churches
               liberties
               enlarged
               ,
               (
               not
               diminished
               )
               under
               Christian
               Magistrats
               .
               The
               Covenant
               against
               this
               exception
               of
               the
               Erastians
               .
               The
               Christian
               Magistrate
               ,
               if
               he
               should
               take
               upon
               him
               the
               whole
               burthen
               of
               the
               corrective
               part
               of
               Church-government
               ,
               could
               not
               give
               an
               account
               to
               God
               of
               it
               .
               The
               Erastian
               principles
               doe
               involve
               the
               Magistrate
               into
               the
               Prelaticall
               guiltinesse
               .
               The
               reasons
               and
               grounds
               mentioned
               in
               Scripture
               ,
               upon
               which
               Church-censures
               were
               dispenced
               in
               the
               Primi●ive
               Churches
               ,
               are
               no
               other
               then
               concerne
               the
               Churches
               under
               Christian
               Magistr●tes
               .
               The
               end
               of
               Church-censures
               ,
               neither
               intended
               nor
               attained
               by
               the
               administration
               of
               Christian
               Magistracy
               .
               The
               power
               of
               binding
               and
               loosing
               not
               temporary
               .
               They
               who
               restrict
               a
               distinct
               Church-government
               ,
               to
               
               Churches
               under
               Heathen
               or
               persecuting
               Magistrats
               ,
               give
               a
               mighty
               advantage
               to
               Socinians
               and
               Anabaptists
               .
               Gualther
               and
               Master
               Prynne
               for
               us
               in
               this
               Question
               .
            
          
           
             
               APPENDIX
               .
            
             
               A
               Collection
               of
               some
               testimonies
               out
               of
               a
               Declaration
               of
               King
               Iames
               ,
               the
               
                 Helvetian
                 ,
                 Bohemian
                 ,
                 Augustane
                 ,
                 French
                 ,
              
               and
               Dutch
               confessions
               ,
               the
               Ecclesiasticall
               Discipline
               of
               the
               reformed
               Churches
               in
               
                 France
                 ,
                 Harmonia
                 Synodorum
                 Belgicarum
              
               ,
               the
               Irish
               Articles
               ,
               a
               Book
               of
               Melanchton
               ,
               and
               another
               of
               
                 L.
                 Humfredus
              
               .
            
          
        
         
           
             
               The
               third
               Booke
            
             .
             Of
             Excommunication
             from
             the
             Church
             ,
             AND
             Of
             Suspension
             from
             the
             Lords
             Table
             .
          
           
             
               
                 CHAP.
                 I.
              
               An
               opening
               of
               the
               true
               state
               of
               the
               question
               ,
               and
               of
               Master
               Prynnes
               many
               mistakes
               and
               mis-representations
               of
               our
               Principles
               .
            
             
               A
               Transition
               from
               Church-government
               in
               generall
               ,
               to
               Excommunication
               and
               Suspension
               in
               particular
               .
               The
               present
               controversie
               ten
               waies
               mis-stated
               by
               M.
               Prynne
               .
               That
               which
               was
               publiquely
               depending
               
               between
               the
               Parliament
               and
               Assembly
               ,
               did
               rather
               concerne
               the
               practicall
               conclusion
               it selfe
               ,
               then
               the
               Mediums
               to
               prove
               it
               .
               The
               strength
               of
               the
               Assemblies
               proofes
               for
               Suspension
               scarce
               touched
               by
               M.
               Prynne
               .
               That
               the
               power
               of
               Suspension
               is
               neither
               in
               the
               Minister
               alone
               ,
               nor
               unlimitted
               .
               The
               question
               is
               practically
               stated
               by
               Aretius
               .
               The
               present
               controversie
               how
               different
               from
               the
               Prelaticall
               ?
               The
               power
               desired
               to
               Elderships
               ,
               is
               not
               to
               judge
               mens
               hearts
               ,
               but
               to
               judge
               of
               externall
               evidences
               .
               The
               distinction
               of
               converting
               and
               confirming
               Ordinances
               how
               necessary
               in
               this
               question
               ?
               Excommunication
               and
               Suspension
               confounded
               by
               M.
               Prynne
               (
               as
               likewise
               by
               the
               Separatists
               )
               contrary
               to
               the
               manner
               both
               of
               the
               Jewish
               Church
               ,
               and
               of
               the
               ancient
               and
               reformed
               Christian
               Churche●
               ▪
               M.
               Prynnes
               assertion
               concerning
               suspension
               ,
               is
               contrary
               to
               the
               Ordinances
               of
               Parliament
               .
               The
               Question
               stated
               ,
               as
               it
               ought
               to
               be
               stated
               .
            
          
           
             
               
                 CHAP.
                 II.
              
               Whether
               
                 Matth.
                 18.
                 15
                 ,
                 16
                 ,
                 17.
              
               prove
               Excommunication
               .
            
             
               THe
               Erastians
               cannot
               avoyd
               an
               argument
               
                 ex
                 consequenti
              
               from
               this
               Text
               for
               Excommunication
               ,
               although
               we
               should
               grant
               that
               the
               literall
               sence
               and
               direct
               intendment
               of
               the
               words
               ,
               is
               not
               concerning
               Excommunication
               .
               Of
               the
               word
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               That
               the
               trespasse
               meant
               vers
               .
               15.
               is
               sometime
               known
               to
               more
               then
               one
               at
               first
               .
               That
               the
               meaning
               is
               not
               of
               a
               civill
               personall
               injury
               ,
               but
               of
               a
               scandalous
               sinne
               ,
               whether
               there
               be
               materially
               a
               personall
               injury
               in
               it
               or
               not
               .
               
               This
               confirmed
               by
               six
               reasons
               .
               That
               if
               it
               were
               granted
               these
               words
               ,
               
                 If
                 thy
                 brother
                 trespasse
                 against
                 thee
                 ,
              
               are
               understood
               of
               a
               personall
               injury
               ,
               this
               could
               be
               no
               advantage
               to
               the
               Erastian
               cause
               ,
               in
               six
               respects
               .
               Erastus
               his
               Argument
               ,
               that
               the
               trespasse
               here
               meant
               is
               such
               as
               one
               brother
               may
               forgive
               to
               another
               ,
               answered
               .
               That
               the
               Law
               of
               two
               or
               three
               witnesses
               belongeth
               to
               Ecclesiasticall
               ,
               as
               well
               as
               to
               civill
               Courts
               .
               That
               
                 Tell
                 the
                 Church
              
               here
               can
               not
               be
               ,
               Tell
               the
               civill
               Sanhedrin
               or
               Court
               of
               justice
               among
               the
               Jewes
               .
               Of
               the
               meaning
               of
               these
               words
               
                 Let
                 him
                 be
                 unto
                 thee
                 as
                 an
                 Heathen
                 man
                 and
                 a
                 Publican
                 .
              
               M.
               Prynnes
               Argument
               retorted
               .
               That
               the
               Heathens
               might
               not
               enter
               into
               the
               Temple
               ,
               to
               wit
               ,
               into
               the
               Court
               of
               Israel
               ,
               but
               into
               the
               Intermurale
               they
               might
               come
               and
               worship
               .
               That
               there
               is
               not
               the
               like
               reason
               for
               excluding
               Excommunicate
               persons
               wholly
               from
               our
               Churches
               .
               Of
               Solomons
               porch
               .
               That
               M.
               Prynne
               confoundeth
               the
               devout
               penitent
               Publican
               with
               the
               prophane
               unjust
               Publicans
               .
               The
               Objection
               from
               the
               Publicans
               going
               up
               to
               the
               Temple
               to
               pray
               ,
               examined
               .
               Publicans
               commonly
               named
               as
               the
               worst
               and
               wickedest
               of
               men
               .
               Another
               objection
               ,
               
                 Let
                 him
                 be
                 to
                 thee
              
               ,
               (
               not
               to
               the
               whole
               Church
               )
               
                 as
                 an
                 Heathen
                 ,
                 &c.
              
               discussed
               .
            
          
           
             
             
               
                 CHAP.
                 III.
              
               A
               further
               demonstration
               that
               these
               words
               
                 Let
                 him
                 be
                 unto
                 thee
                 as
                 an
                 Heathen
                 man
                 and
                 a
                 Publican
                 ,
              
               are
               not
               meant
               of
               avoyding
               Civill
               ,
               but
               Religious
               or
               Church-fellowship
               .
            
             
               THe
               great
               disorder
               and
               confusion
               which
               M.
               P●…ynne
               his
               sence
               of
               this
               Text
               might
               introduce
               .
               That
               it
               was
               not
               unlawfull
               to
               the
               Jewes
               to
               have
               civill
               company
               or
               fellowship
               with
               Heathens
               ,
               unlesse
               it
               were
               for
               religious
               respects
               ,
               and
               in
               case
               of
               the
               danger
               of
               an
               idolatrous
               insnarement
               ,
               which
               is
               cleared
               by
               a
               passage
               of
               
                 Elias
                 in
                 Thesbyte
              
               .
               In
               what
               sence
               Peter
               saith
               Acts
               10.
               28.
               that
               a
               Jew
               might
               not
               keepe
               company
               or
               come
               unto
               one
               of
               another
               Nation
               .
               That
               the
               Jewes
               did
               keep
               civill
               and
               familiar
               fellowship
               with
               
                 Ger
                 toschav
              
               ,
               or
               Gerschagnar
               ,
               the
               proselyte
               indueller
               ,
               or
               the
               proselyte
               of
               the
               gate
               ,
               who
               yet
               was
               uncircumcised
               ,
               and
               no
               member
               of
               the
               Jewish
               Church
               ,
               nor
               an
               observer
               of
               the
               Law
               of
               Moses
               ,
               but
               onely
               of
               the
               seven
               precepts
               given
               to
               the
               sonnes
               of
               Noah
               .
               Which
               cleareth
               the
               reason
               why
               the
               Synod
               of
               the
               Apostles
               and
               Elders
               ,
               who
               would
               not
               impose
               circumcision
               nor
               any
               other
               of
               the
               Mosaicall
               ceremonies
               upon
               the
               believing
               Gentiles
               ,
               did
               neverthelesse
               impose
               this
               as
               a
               necessary
               burthen
               upon
               them
               ,
               to
               abstaine
               from
               blood
               and
               things
               strangled
               .
               Christians
               are
               permitted
               by
               Paul
               to
               eate
               and
               drinke
               with
               them
               that
               believe
               not
               .
               Further
               proofes
               that
               some
               uncircumcised
               Heathens
               had
               civill
               fellowship
               with
               the
               Jewes
               ,
               and
               some
               circumcised
               Hebrews
               had
               not
               Ecclesiasticall
               communion
               with
               the
               Jewes
               .
               The
               Question
               decided
               out
               of
               Maimonides
               .
               That
               these
               words
               ,
               
                 Let
                 him
                 be
                 unto
              
               
               
                 thee
                 as
                 an
                 Heathen
                 man
                 and
                 a
                 Publican
              
               doe
               imply
               somewhat
               negative
               ,
               and
               somewhat
               positive
               .
               The
               negative
               part
               is
               ,
               that
               he
               must
               not
               be
               worse
               used
               in
               civill
               things
               ,
               than
               an
               Heathen
               man
               or
               Publican
               :
               that
               Excommunication
               breaketh
               not
               naturall
               and
               morall
               duties
               :
               neither
               is
               any
               civill
               fellowship
               at
               all
               forbidden
               to
               be
               kept
               with
               an
               Excommunicate
               person
               ,
               except
               under
               a
               spirituall
               notion
               and
               for
               spirituall
               ends
               ,
               not
               qua
               civill
               fellowship
               .
               The
               positive
               part
               is
               ,
               that
               he
               must
               be
               used
               in
               the
               same
               manner
               ,
               as
               an
               Heathen
               man
               and
               a
               Publican
               in
               Spirituall
               things
               ,
               and
               in
               Church-communion
               .
               Heathens
               five
               waies
               excluded
               from
               communion
               with
               the
               Jewes
               in
               the
               holy
               things
               .
               
                 Let
                 him
                 be
                 as
                 a
                 Publican
              
               implieth
               two
               things
               more
               then
               
                 Let
                 him
                 be
                 as
                 an
                 Heathen
                 ,
              
               but
               exclusion
               from
               some
               Ordinances
               was
               common
               both
               to
               Heathens
               and
               scandalous
               Publicans
               .
               That
               the
               Phraisees
               speech
               concerning
               the
               Publican
               who
               went
               up
               to
               the
               Temple
               to
               pray
               ,
               sheweth
               that
               he
               was
               not
               esteemed
               a
               prophane
               Publican
               .
            
          
           
             
               
                 CHAP.
                 IV.
              
               A
               Confutation
               of
               Erastus
               and
               Bilson
               their
               Interpretation
               of
               
                 Matth.
                 18.
                 15
                 ,
                 16
                 ,
                 17.
              
               as
               likewise
               of
               Dr.
               Sutcliffe
               his
               Glosse
               ,
               differing
               somewhat
               from
               theirs
               .
            
             
               THe
               scope
               of
               this
               Scripture
               wholly
               spirituall
               ,
               concerning
               the
               gaining
               of
               a
               brother
               from
               sin
               ,
               not
               civill
               concerning
               the
               prosecuting
               of
               a
               personall
               injury
               .
               Rebuke
               for
               sinne
               a
               common
               Christian
               duty
               .
               Which
               is
               necessary
               in
               sinnes
               committed
               against
               God
               ,
               rather
               than
               in
               injuries
               committed
               against
               man.
               That
               any
               sinne
               by
               which
               thou
               art
               scandalized
               is
               a
               trespasse
               
               
                 against
                 thee
              
               .
               The
               Erastian
               Interpretation
               of
               Matth.
               18.
               makes
               it
               lawfull
               for
               one
               Christian
               to
               goe
               to
               law
               with
               another
               before
               an
               unbelieving
               Judge
               ,
               and
               so
               maketh
               Paul
               contrary
               to
               Christ.
               The
               same
               Interpretation
               restricteth
               the
               latter
               part
               of
               the
               Text
               to
               those
               Christians
               onely
               ,
               who
               live
               under
               an
               unbelieving
               Magistrate
               ,
               while
               it
               is
               confessed
               that
               the
               former
               part
               belongeth
               to
               all
               Christians
               .
               It
               is
               contrary
               also
               to
               the
               Law
               of
               Moyses
               .
               They
               contradict
               themselves
               concerning
               the
               coercive
               power
               of
               the
               Sanhedrin
               .
               The
               gradation
               in
               the
               Text
               inconsistent
               with
               their
               sence
               .
               The
               Argument
               of
               Erastus
               to
               prove
               that
               the
               words
               
                 as
                 a
                 Publican
              
               ,
               are
               meant
               of
               a
               Publican
               qua
               Publican
               ,
               and
               so
               of
               every
               Publican
               ,
               examined
               .
               Their
               exception
               ,
               
                 Let
                 him
                 be
                 TO
                 THEE
                 ,
                 &c.
              
               not
               to
               the
               whole
               Church
               ,
               answered
               three
               waies
               .
            
          
           
             
               
                 CHAP.
                 V.
              
               That
               
                 Tell
                 it
                 unto
                 the
                 Church
              
               hath
               more
               in
               it
               ,
               then
               ,
               
                 Tell
                 it
                 unto
                 a
                 greater
                 number
                 .
              
            
             
               THe
               word
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               never
               given
               to
               any
               lawfull
               assembly
               ,
               simply
               because
               of
               majority
               of
               number
               .
               This
               Interpretation
               provideth
               no
               effectuall
               remedy
               for
               offences
               .
               Kahal
               by
               the
               Hebrews
               and
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               by
               the
               Grecians
               often
               used
               for
               an
               assembly
               of
               such
               as
               had
               Jurisdiction
               and
               ruling
               power
               .
               Whether
               the
               two
               or
               three
               witnesses
               Matth.
               18.
               16.
               be
               onely
               witnesses
               or
               assistants
               in
               the
               admonition
               ,
               or
               whether
               the
               intention
               be
               that
               they
               shall
               prove
               the
               fact
               before
               the
               Church
               forensically
               ,
               (
               if
               need
               be
               )
               and
               whether
               two
               or
               three
               witnesses
               must
               be
               taken
               when
               the
               offence
               is
               known
               to
               him
               onely
               that
               gives
               the
               first
               rebuke
               ;
               
               discussed
               ?
               This
               their
               Interpretation
               brings
               a
               brother
               under
               the
               greatest
               yoke
               of
               bondage
               .
               Grotius
               his
               Interpretation
               of
               the
               word
               Church
               ,
               not
               inconsistent
               with
               ours
               .
               Divers
               Authors
               of
               the
               best
               note
               for
               our
               Interpretation
               ,
               that
               is
               ,
               that
               by
               the
               Church
               here
               is
               meant
               the
               Elders
               of
               the
               Church
               assembled
               .
               The
               name
               of
               the
               Church
               given
               to
               the
               Elders
               for
               four
               considerations
               .
            
          
           
             
               
                 CHAP.
                 VI.
              
               Of
               the
               power
               of
               binding
               and
               loosing
               ,
               
                 Matth.
                 18.
                 18.
              
               
            
             
               OUr
               Opposites
               extreamly
               difficulted
               and
               divided
               in
               this
               point
               .
               Binding
               and
               loosing
               both
               among
               Hebrews
               &
               Grecians
               ,
               authoritative
               &
               forensicall
               words
               .
               Antiquity
               for
               us
               ,
               which
               is
               proved
               out
               of
               
                 Augustine
                 ,
                 Hierome
                 ,
                 Ambrose
                 ,
                 Chrysostome
                 ,
                 Isidorus
                 Pelusiota
                 ,
                 Hilary
                 ,
                 Theophylact.
              
               That
               this
               power
               of
               binding
               and
               loosing
               belongeth
               neither
               to
               private
               persons
               ,
               nor
               to
               civill
               Magistrates
               ,
               but
               to
               Church
               officers
               ,
               and
               that
               in
               reference
               ,
               1.
               to
               the
               bonds
               of
               sinne
               and
               iniquity
               .
               2.
               
               To
               the
               dogmaticall
               decision
               of
               controversies
               concerning
               the
               will
               of
               Christ.
               That
               this
               power
               of
               binding
               and
               loosing
               is
               not
               meerely
               doctrinall
               but
               juridicall
               or
               forensicall
               ,
               and
               meant
               of
               inflicting
               or
               taking
               off
               Ecclesiasticall
               censure
               .
               This
               cleared
               by
               the
               coherence
               and
               dependency
               between
               verse
               17.
               and
               18
               ,
               (
               which
               is
               asserted
               against
               M.
               Prynne
               )
               and
               further
               confirmed
               by
               eleven
               reasons
               .
               In
               which
               the
               agreement
               of
               two
               on
               earth
               verse
               19.
               the
               restriction
               of
               the
               rule
               to
               a
               brother
               or
               Church-member
               ,
               also
               
                 Matth
                 ▪
                 16.
                 19.
                 
                 John
                 20.
                 23.
                 
                 Psalm
              
               149.
               6
               ,
               7
               ,
               8
               ,
               9.
               are
               explained
               .
               Another
               Interpretation
               of
               the
               binding
               and
               loosing
               ,
               that
               it
               
               is
               not
               exercised
               about
               persons
               ,
               but
               about
               things
               or
               Doctrines
               ,
               confuted
               by
               ●ive
               reasons
               .
               How
               binding
               and
               loosing
               are
               acts
               of
               the
               power
               of
               the
               Keys
               ,
               as
               well
               as
               shutting
               and
               opening
               .
            
          
           
             
               
                 CHAP.
                 VII
              
               .
               That
               
                 1
                 Cor.
                 5.
              
               proveth
               Excommunication
               ,
               and
               (
               b●
               a
               necessary
               consequence
               even
               from
               the
               Erastian
               Interpretation
               )
               Suspension
               from
               the
               Sacrament
               of
               a
               person
               un
               excommunicated
               .
            
             
               THe
               weight
               of
               our
               proofs
               not
               laid
               upon
               the
               phrase
               of
               delivering
               to
               Sathan
               .
               Which
               phrase
               being
               set
               aside
               that
               Chapter
               will
               prove
               Excommunication
               ,
               verse
               8.
               
               
                 Let
                 us
                 keepe
                 the
                 Passeover
                 ▪
                 &c.
              
               applied
               to
               the
               Lords
               Supper
               ,
               even
               by
               M.
               Prynne
               himselfe
               .
               Master
               Prynnes
               first
               exception
               from
               1
               Cor.
               10.
               16
               ,
               17.
               
               &
               11.
               20
               21.
               concerning
               the
               admission
               of
               all
               the
               visible
               members
               of
               the
               Church
               of
               Corinth
               ,
               even
               drunken
               persons
               to
               the
               Sacrament
               ,
               answered
               .
               His
               second
               ,
               a
               reflection
               upon
               the
               persons
               of
               men
               .
               His
               third
               ,
               concerning
               these
               words
               ,
               
                 No
                 ,
                 not
                 to
                 eate
              
               ,
               confuted
               .
               Hence
               Suspension
               by
               necessary
               consequence
               .
               His
               fourth
               exception
               taken
               off
               .
               His
               three
               conditions
               which
               he
               requireth
               in
               Arguments
               from
               the
               lesser
               to
               the
               greater
               ,
               are
               false
               and
               doe
               not
               hold
               .
               Our
               Argument
               from
               this
               Text
               doth
               not
               touch
               upon
               the
               rock
               of
               separation
               .
               Eight
               considerations
               to
               prove
               an
               Ecclesiasticall
               censure
               ,
               and
               namely
               excommunication
               from
               1
               Cor.
               5.
               compared
               with
               2
               ▪
               Cor.
               2.
               
               More
               of
               that
               phrase
               ,
               
                 to
                 deliver
                 such
                 a
                 one
                 to
                 Sathan
                 .
              
            
          
           
             
             
               
                 CHAP.
                 VIII
              
               .
               Whether
               Judas
               received
               the
               Sacrament
               of
               the
               Lords
               Supper
               .
            
             
               THe
               Question
               between
               M.
               Prynne
               &
               me
               concerning
               Iudas
               ,
               much
               like
               unto
               that
               between
               Papists
               and
               Protestants
               concerning
               Peter
               .
               Two
               things
               premised
               .
               1.
               
               That
               Matthew
               and
               Marke
               mentioning
               Christs
               discourse
               at
               Table
               ,
               concerning
               the
               Traytor
               ,
               before
               the
               Institution
               and
               distribution
               of
               the
               Lords
               Supper
               ,
               place
               it
               in
               its
               proper
               order
               ,
               and
               that
               Luke
               placeth
               it
               after
               the
               Sacrament
               by
               an
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               or
               recapitulation
               :
               which
               is
               proved
               by
               ●ive
               reasons
               .
               2.
               
               That
               the
               story
               Iohn
               .
               13.
               concerning
               Iudas
               and
               the
               sop
               ,
               was
               neither
               acted
               in
               Bethany
               two
               daies
               before
               the
               Passeover
               ,
               nor
               yet
               after
               the
               Institution
               of
               the
               Lords
               Supper
               .
               The
               first
               Argument
               to
               prove
               that
               Iudas
               received
               not
               the
               Lords
               Supper
               from
               
                 Ioh.
                 13.
                 30.
                 he
                 went
                 out
                 immediately
                 after
                 the
                 sop
                 .
              
               Mr
               Prynnes
               foure
               answers
               confuted
               .
               His
               opinion
               that
               Christ
               gave
               the
               Sacrament
               before
               the
               common
               supper
               ,
               is
               against
               both
               Scripture
               and
               Antiquity
               .
               Of
               the
               word
               immediately
               .
               The
               second
               Argument
               from
               Christs
               words
               at
               the
               Sacrament
               .
               That
               which
               M.
               Prynne
               holds
               ,
               viz.
               that
               at
               that
               time
               (
               when
               Christ
               infallibly
               knew
               Iudas
               to
               be
               lost
               )
               he
               meant
               conditionally
               that
               his
               body
               was
               broken
               and
               his
               blood
               shed
               for
               Iudas
               ;
               confuted
               by
               three
               reasons
               .
               The
               third
               Argument
               from
               the
               different
               expressions
               of
               Love
               to
               the
               Apostles
               ,
               with
               an
               exception
               ,
               while
               Iudas
               was
               present
               ;
               without
               an
               exception
               at
               the
               Sacrament
               .
               M.
               Prynnes
               Arguments
               from
               Scripture
               to
               prove
               that
               Iudas
               did
               receive
               the
               Sacrament
               ,
               
               answered
               .
               That
               Iudas
               received
               the
               Sacrament
               ,
               is
               no
               indubitable
               verity
               as
               Mr.
               Prynne
               cals
               it
               ,
               but
               hath
               been
               much
               controverted
               both
               among
               Fathers
               ,
               Papists
               and
               Protestants
               .
               That
               the
               Lutherans
               who
               are
               much
               of
               M.
               Prynnes
               opinion
               in
               the
               point
               of
               Iudas
               his
               receiving
               of
               the
               Lords
               Supper
               ,
               that
               they
               may
               the
               better
               uphold
               their
               Doctrine
               of
               the
               wicked
               their
               eating
               of
               the
               true
               body
               of
               Christ
               ,
               yet
               are
               much
               against
               his
               opinion
               in
               the
               point
               of
               admitting
               scandalous
               persons
               not
               Excommunicated
               to
               the
               Sacrament
               .
               M.
               Prynnes
               bold
               assertion
               that
               all
               the
               Ancients
               except
               Hilary
               onely
               ,
               doe
               unanimously
               accord
               that
               Iudas
               received
               the
               Lords
               Supper
               ,
               without
               one
               dissenting
               voyce
               ;
               disproved
               as
               most
               false
               ,
               and
               confuted
               by
               the
               testimonies
               of
               
                 Clemens
                 ,
                 Dionysius
                 Areopagita
                 ,
                 Maximus
                 ,
                 Pachymeres
                 ,
                 Ammonius
                 Alexandrinus
                 ,
                 Tacianus
                 ,
                 Innocentius
                 3.
                 
                 Rupertus
                 Tuitiensis
                 ,
              
               yea
               by
               those
               very
               passages
               of
               Theophylact
               ,
               and
               
                 Victor
                 Antiochenus
              
               ,
               cited
               by
               himselfe
               .
               Many
               moderne
               writters
               also
               against
               his
               opinion
               ,
               as
               of
               the
               Papists
               ,
               
                 Salmeron
                 ,
                 Turrianus
                 ,
                 Barradius
              
               ,
               of
               Protestants
               ,
               
                 Danaeus
                 ,
                 Kleinwitzius
                 ,
                 Piscator
                 ,
                 Beza
                 ,
                 Tossanus
                 ,
                 Musculus
                 ,
                 Zanchius
                 ,
                 Gomarus
                 ,
                 Diodati
                 ,
                 Grotius
                 .
              
               The
               testimonies
               cited
               by
               M.
               Prynne
               for
               Iudas
               his
               receiving
               of
               the
               Sacrament
               ▪
               examined
               :
               some
               of
               them
               found
               false
               ,
               others
               prove
               not
               his
               point
               ,
               others
               who
               thinke
               that
               Iudas
               did
               receive
               the
               Sacrament
               ,
               are
               cleare
               against
               the
               admission
               of
               known
               prophane
               persons
               .
               The
               confession
               of
               Bohemia
               and
               Belgia
               not
               against
               us
               ,
               but
               against
               Master
               Prynne
               .
            
          
           
             
             
               
                 CHAP.
                 IX
              
               .
               Whether
               Judas
               received
               the
               Sacrament
               of
               the
               Passeover
               that
               night
               in
               which
               our
               Lord
               was
               betrayed
               .
            
             
               THat
               Christ
               and
               his
               Apostles
               did
               eate
               the
               Passeover
               ,
               not
               before
               ,
               but
               after
               that
               Supper
               at
               which
               he
               did
               wash
               his
               Disciples
               feet
               ,
               and
               give
               the
               sop
               to
               Iudas
               .
               These
               words
               
                 before
                 the
                 Feast
                 of
                 the
                 Passeover
                 ,
                 Joh.
              
               13.
               1.
               scanned
               .
               The
               Jewes
               did
               eate
               the
               Passeover
               after
               meale
               ,
               but
               they
               had
               no
               meale
               after
               the
               Paschall
               supper
               .
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               Ioh.
               13.
               2.
               needeth
               not
               be
               turned
               ,
               
                 supper
                 being
                 ended
              
               ,
               but
               may
               suffer
               two
               other
               readings
               .
               Christs
               sitting
               down
               with
               the
               twelve
               is
               not
               meant
               of
               the
               Paschall
               supper
               ,
               and
               if
               it
               were
               ,
               it
               proves
               not
               that
               Iudas
               did
               eate
               of
               that
               Passeover
               ,
               more
               than
               1
               Cor.
               15.
               5.
               proves
               that
               Iudas
               did
               see
               Christ
               after
               his
               resurrection
               .
               A
               pious
               observation
               of
               Cartwright
               .
               Another
               of
               Chrysostome
               .
            
          
           
             
               
                 CHAP.
                 X.
              
               That
               if
               it
               could
               be
               proved
               that
               Judas
               received
               the
               Lords
               Supper
               ,
               it
               maketh
               nothing
               against
               the
               Suspension
               of
               known
               wicked
               persons
               from
               the
               Sacrament
               .
            
             
               CHrists
               admitting
               of
               Iudas
               to
               the
               Sacrament
               when
               he
               knew
               him
               to
               be
               a
               divell
               ,
               could
               no
               more
               be
               a
               president
               to
               us
               ,
               then
               his
               choosing
               of
               Iudas
               to
               be
               an
               Apostle
               ,
               when
               he
               knew
               also
               that
               he
               was
               a
               divell
               .
               Iudas
               his
               sinne
               was
               not
               scandalous
               but
               secret
               ,
               at
               that
               time
               when
               it
               is
               supposed
               that
               he
               did
               receive
               the
               Sacrament
               .
               The
               same
               thing
               which
               M.
               Prynne
               makes
               to
               have
               been
               after
               the
               Sacrament
               ,
               to
               prove
               that
               Iudas
               did
               receive
               the
               Sacrament
               ,
               the
               very
               same
               he
               
               makes
               to
               have
               been
               before
               the
               Sacrament
               ,
               to
               prove
               that
               Iudas
               was
               a
               scandalous
               sinner
               ,
               when
               he
               was
               admitted
               to
               the
               Sacrament
               .
               He
               yeeldeth
               upon
               the
               matter
               that
               Iudas
               received
               not
               the
               Sacrament
               .
               That
               before
               Iudas
               went
               forth
               ,
               none
               of
               the
               Apostles
               knew
               him
               to
               be
               the
               Traytor
               except
               Iohn
               ,
               yea
               some
               hold
               that
               Iohn
               knew
               it
               not
               .
               That
               Christs
               words
               to
               
                 Iudas
                 ,
                 Thou
                 hast
                 said
              
               ,
               did
               not
               make
               known
               to
               the
               Apostles
               that
               he
               was
               the
               Traitor
               ,
               and
               if
               they
               had
               ,
               yet
               (
               by
               their
               principles
               who
               hold
               that
               Iudas
               received
               the
               Sacrament
               )
               these
               words
               were
               not
               spoken
               before
               the
               Sacrament
               .
               Divers
               Authors
               hold
               that
               Iudas
               was
               a
               secret
               ▪
               not
               a
               scandalous
               sinner
               ,
               at
               that
               time
               when
               it
               is
               supposed
               he
               received
               the
               Sacrament
               ,
               yea
               M.
               Prynne
               himselfe
               holdeth
               so
               in
               another
               place
               .
               He
               loseth
               much
               by
               proposing
               as
               a
               president
               to
               Ministers
               what
               Christ
               did
               to
               Iudas
               in
               the
               last
               Supper
               .
               Christ
               did
               upon
               the
               matter
               excommunicate
               Iudas
               ;
               which
               many
               gather
               from
               these
               words
               ,
               
                 That
                 thou
                 dost
                 doe
                 quickly
              
               .
               And
               if
               Christ
               had
               admitted
               him
               to
               the
               Sacrament
               ,
               it
               could
               be
               no
               president
               to
               us
               .
            
          
           
             
               
                 CHAP.
                 XI
              
               .
               Whether
               it
               be
               a
               full
               discharge
               of
               duty
               to
               admonish
               a
               scandalous
               person
               of
               the
               danger
               of
               unworthy
               communicating
               ?
               And
               whether
               a
               Minister
               in
               giving
               him
               the
               Sacrament
               after
               such
               admonition
               ,
               be
               no
               way
               guilty
               ?
            
             
               Mr
               Prynne
               doth
               here
               mistake
               his
               marke
               ,
               or
               not
               hit
               it
               ,
               whether
               the
               Question
               be
               stated
               in
               reference
               to
               the
               Censure
               of
               Suspension
               ,
               or
               in
               reference
               to
               the
               personall
               duty
               of
               the
               Minister
               .
               Five
               duties
               of
               the
               Minister
               in
               this
               businesse
               beside
               Admonition
               .
               Admonition
               
               no
               Church
               censure
               ,
               properly
               .
               Six
               conclusions
               promised
               by
               M
               Prynne
               ,
               examined
               .
               His
               Syllogism
               concerning
               the
               true
               right
               of
               all
               visible
               members
               of
               the
               visible
               Church
               to
               the
               Sacrament
               discussed
               .
               Four
               sorts
               of
               persons
               ,
               beside
               children
               and
               fooles
               ,
               not
               able
               to
               examine
               themselves
               ,
               and
               so
               not
               to
               be
               admitted
               to
               the
               Lords
               Supper
               ,
               by
               that
               limitation
               which
               M.
               Prynne
               yeedeth
               .
               His
               Argument
               from
               the
               admission
               of
               carnall
               persons
               to
               Baptisme
               ,
               upon
               a
               meere
               externall
               sleight
               profession
               ,
               answered
               .
               His
               eleven
               reasons
               for
               the
               affirmative
               of
               this
               present
               Question
               answered
               .
               The
               Erastian
               Argument
               from
               1
               
                 Cor.
                 11.
                 28.
                 
                 Let
                 a
                 man
                 examine
                 himselfe
                 ,
              
               not
               others
               ,
               nor
               others
               him
               ,
               faileth
               many
               waies
               .
               M.
               Prynne
               endeavours
               to
               pacifie
               the
               consciences
               of
               Ministers
               by
               perswading
               them
               to
               believe
               ,
               that
               a
               scandalous
               person
               is
               outwardly
               fitted
               and
               prepared
               for
               the
               Sacrament
               .
               How
               dangerous
               a
               way
               it
               is
               to
               give
               the
               Sacrament
               to
               a
               scandalous
               person
               ,
               upon
               hopes
               that
               Omnipotency
               can
               at
               that
               instant
               change
               his
               heart
               and
               his
               life
               .
               Of
               a
               mans
               eating
               and
               drinking
               judgement
               to
               himselfe
               .
            
          
           
             
               
                 CHAP.
                 XII
              
               .
               Whether
               the
               Sacrament
               of
               the
               Lords
               Supper
               be
               a
               converting
               or
               regenerating
               Ordinance
               .
            
             
               Mr
               Prynne
               in
               this
               controversie
               joyneth
               not
               onely
               with
               the
               more
               rigid
               Lutherans
               ,
               but
               with
               the
               Papists
               .
               The
               testimonies
               of
               
                 Calvin
                 ,
                 Bullinger
                 ,
                 Ursinus
                 ,
                 Musculus
                 ,
                 Bucerus
                 ,
                 Festus
                 Honnius
                 ,
                 Aretius
                 ,
                 Vossius
                 ,
                 Pareus
                 ,
              
               the
               Belgicke
               confession
               ,
               and
               forme
               of
               administration
               ,
               the
               Synod
               of
               
                 Dort
                 ,
                 Gerhardus
                 ,
                 Walaeus
                 ,
                 Chamierus
                 ,
                 Polanus
                 ,
                 Amesius
                 ,
              
               are
               produced
               against
               
               M.
               Prynne
               ,
               all
               these
               and
               many
               others
               denying
               the
               Lords
               Supper
               to
               be
               a
               converting
               Ordinance
               .
               How
               both
               Lutherans
               and
               Papists
               state
               their
               controversie
               with
               Calvinists
               (
               as
               they
               call
               them
               )
               concerning
               the
               efficacy
               of
               the
               Sacraments
               .
               M.
               Prynnes
               distinctions
               of
               two
               sorts
               of
               conversion
               ,
               and
               two
               sorts
               of
               sealing
               ,
               being
               duely
               examined
               ,
               doe
               but
               the
               more
               open
               his
               errour
               instead
               of
               covering
               it
               .
               Of
               the
               words
               Sacrament
               and
               Seale
               :
               concerning
               which
               M.
               Prynne
               as
               he
               leaneth
               toward
               the
               Socinian
               opinion
               ,
               so
               he
               greatly
               cals
               in
               question
               that
               truth
               ,
               without
               the
               knowledge
               whereof
               the
               Ordinance
               of
               Parliament
               appointeth
               men
               to
               be
               kept
               backe
               from
               the
               Sacrament
               .
               Foure
               distinctions
               of
               my
               own
               premised
               ,
               that
               the
               true
               state
               of
               the
               Question
               may
               be
               rightly
               apprehended
               .
               The
               1.
               
               Distinction
               between
               the
               absolute
               power
               of
               God
               ,
               and
               the
               revealed
               will
               of
               God.
               2.
               
               Between
               the
               Sacrament
               it selfe
               ,
               and
               other
               Ordinances
               which
               doe
               accompany
               it
               .
               3.
               
               Between
               the
               first
               grace
               ,
               and
               the
               following
               graces
               .
               4.
               
               Between
               visible
               Saints
               and
               invisible
               Saints
               .
            
          
           
             
               
                 CHAP.
                 XIII
              
               .
               Twenty
               Arguments
               to
               prove
               that
               the
               Lords
               Supper
               is
               not
               a
               converting
               Ordinance
               .
            
             
               1.
               
               FRom
               the
               nature
               of
               signes
               instituted
               to
               signifie
               the
               being
               or
               having
               of
               a
               thing
               .
               The
               significancy
               of
               Sacraments
               à
               
                 parte
                 ante
              
               .
               2.
               
               Sacraments
               suppose
               faith
               and
               an
               interest
               had
               in
               Christ
               ,
               therefore
               doe
               not
               give
               it
               .
               3.
               
               The
               Lords
               Supper
               gives
               the
               new
               food
               ,
               therefore
               it
               supposeth
               the
               new
               life
               .
               4.
               
               It
               is
               a
               seale
               of
               the
               righteousnesse
               of
               faith
               ,
               therefore
               instituted
               
               for
               justified
               persons
               onely
               .
               5.
               
               From
               the
               example
               of
               Abrahams
               Justification
               before
               circumcision
               .
               6.
               
               From
               the
               duty
               of
               self-examination
               ,
               which
               an
               unregenerate
               person
               cannot
               performe
               .
               7.
               
               From
               the
               necessity
               of
               the
               wedding
               garment
               .
               8.
               
               Faith
               comes
               by
               hearing
               ,
               not
               by
               seeing
               or
               receiving
               .
               9.
               
               Neither
               promise
               nor
               example
               in
               Scripture
               of
               conversion
               by
               the
               Lords
               Supper
               .
               10.
               
               Every
               unconverted
               and
               unworthy
               person
               ,
               if
               he
               come
               (
               while
               such
               )
               to
               the
               Lords
               Table
               )
               cannot
               but
               eate
               and
               drink
               unworthily
               ,
               therefore
               ought
               not
               to
               come
               .
               11.
               
               The
               wicked
               have
               no
               part
               in
               an
               Eucharisticall
               consolatory
               Ordinance
               .
               12.
               
               Christ
               calleth
               none
               to
               this
               Feast
               but
               such
               as
               have
               spirituall
               gracious
               qualifications
               .
               13.
               
               They
               that
               are
               visibly
               no
               Saints
               ,
               ought
               not
               to
               partake
               in
               the
               Communion
               of
               Saints
               .
               14.
               
               Baptisme
               it selfe
               (
               at
               least
               when
               administred
               to
               persons
               of
               age
               )
               is
               not
               a
               regenerating
               ,
               but
               a
               sealing
               Ordinance
               .
               15.
               
               From
               the
               necessity
               of
               the
               precedency
               of
               Baptisme
               before
               the
               Lords
               Supper
               .
               16.
               
               From
               the
               method
               of
               the
               Parable
               of
               the
               lost
               sonne
               .
               17.
               
               From
               the
               doctrinall
               dehorting
               of
               all
               impenitent
               unworthy
               persons
               from
               comming
               to
               the
               Sacrament
               ,
               unlesse
               they
               repent
               ,
               reforme
               ,
               &c.
               (
               allowed
               by
               M.
               Prynne
               himselfe
               )
               which
               a
               Minister
               may
               not
               doe
               ,
               if
               it
               be
               a
               converting
               Ordinance
               .
               18.
               
               From
               the
               incommunicablenesse
               of
               this
               Ordinance
               to
               Pagans
               ,
               or
               to
               excommunicated
               Christians
               for
               their
               conversion
               .
               19.
               
               From
               the
               instrumentall
               causality
               of
               a
               converting
               Ordinance
               ,
               which
               in
               order
               doth
               not
               follow
               ,
               but
               precede
               conversion
               ,
               and
               therefore
               is
               administred
               to
               men
               ,
               not
               qua
               penitent
               ,
               but
               qua
               impenitent
               ,
               which
               can
               not
               be
               said
               of
               the
               Sacrament
               .
               20.
               
               Antiquity
               against
               M.
               Prynne
               in
               this
               point
               .
               Witnesse
               the
               
               
                 Sancta
                 Sanctis
              
               .
               Witnesse
               also
               
                 Dionysius
                 Areopagita
                 ,
                 Justin
                 Martyr
                 ,
                 Chrysostome
                 ,
                 Augustine
                 ,
                 Isidorus
                 Pelusiot●…
                 ,
                 Prosper
                 ,
                 Beda
                 ,
                 Isidorus
                 Hispalensis
                 ,
                 Rabanus
                 Maurus
                 ,
              
               besides
               
                 Scotus
                 ,
                 Alensis
              
               ,
               and
               other
               Schoolmen
               .
            
          
           
             
               
                 CHAP.
                 XIV
              
               .
               Master
               Prynne
               his
               twelve
               Arguments
               brought
               to
               prove
               that
               the
               Lords
               Supper
               is
               a
               converting
               Ordinance
               ,
               discussed
               and
               answered
               .
            
             
               HIs
               first
               Argument
               answered
               by
               three
               distinctions
               .
               His
               second
               proveth
               nothing
               against
               us
               ,
               but
               yeeldeth
               somewhat
               which
               is
               for
               us
               .
               His
               third
               charged
               with
               divers
               absurdities
               .
               His
               fourth
               concerning
               the
               greatest
               proximity
               and
               most
               immediate
               presence
               of
               God
               ,
               and
               of
               Christ
               in
               the
               Sacrament
               retorted
               against
               himselfe
               ,
               and
               moreover
               not
               proved
               nor
               made
               good
               by
               him
               .
               His
               fifth
               Argument
               hath
               both
               universall
               grace
               and
               other
               absurdities
               in
               it
               .
               His
               sixth
               concerning
               conversion
               by
               the
               eye
               ,
               by
               the
               booke
               of
               nature
               ,
               by
               Sacrifices
               ,
               by
               Miracles
               ,
               as
               well
               as
               by
               the
               eare
               ,
               examined
               and
               confuted
               in
               the
               particulars
               .
               His
               seventh
               not
               proved
               .
               Nor
               yet
               his
               eighth
               ,
               concerning
               conversion
               by
               afflictions
               without
               the
               word
               .
               His
               ninth
               concerning
               the
               rule
               of
               contraries
               is
               misapplied
               by
               him
               .
               His
               tenth
               concerning
               the
               ends
               of
               the
               Sacrament
               yeeldeth
               the
               cause
               and
               mireth
               himselfe
               .
               His
               eleventh
               a
               grosse
               
                 petitio
                 principii
              
               .
               His
               twelfth
               appealing
               to
               the
               experience
               of
               Christians
               ,
               rectified
               in
               the
               state
               ,
               and
               repelled
               for
               the
               weight
               .
               That
               this
               debate
               concerning
               the
               nature
               ,
               end
               use
               ,
               and
               effect
               of
               the
               Sacrament
               ,
               doth
               clearely
               cast
               the
               ballance
               of
               the
               wholecontroversie
               concerning
               Suspension
               .
               Lucas
               
               Osiander
               cited
               by
               M.
               Prynne
               against
               us
               ,
               is
               more
               against
               himselfe
               .
            
          
           
             
               
                 CHAP.
                 XV.
              
               Whether
               the
               admission
               of
               scandalous
               and
               notorious
               sinners
               to
               the
               Sacrament
               of
               the
               Lords
               Supper
               ,
               be
               a
               pollution
               and
               prophanation
               of
               that
               holy
               Ordinance
               ?
               And
               in
               what
               respects
               it
               may
               be
               so
               called
               ?
            
             
               THe
               true
               state
               of
               this
               Question
               cleared
               by
               five
               distin●ions
               .
               Nine
               Arguments
               to
               prove
               the
               affirmative
               .
               That
               the
               admitting
               of
               the
               scandalous
               and
               prophane
               to
               the
               Sacrament
               gives
               the
               lie
               to
               the
               word
               preached
               ,
               and
               looseth
               those
               whom
               the
               word
               binddeth
               .
               That
               it
               is
               a
               strengthning
               of
               the
               hands
               of
               the
               wicked
               T
               is
               a
               prophanation
               of
               Baptisme
               to
               baptise
               a
               Catechumene
               Jew
               ,
               or
               a
               Pagan
               ,
               being
               of
               a
               known
               prophane
               life
               ,
               although
               he
               were
               able
               to
               make
               confession
               of
               the
               true
               faith
               by
               word
               of
               mouth
               .
               That
               such
               as
               are
               found
               unable
               to
               examine
               themselves
               (
               whether
               through
               naturall
               or
               sinfull
               disability
               )
               or
               manifestly
               unwilling
               to
               it
               ,
               ought
               not
               to
               be
               admitted
               to
               the
               Lords
               Supper
               .
               The
               reason
               for
               keeping
               backe
               children
               and
               fooles
               holds
               stronger
               for
               keeping
               back
               known
               prophane
               persons
               .
               Hag.
               2.
               11
               ,
               12
               ,
               13
               ,
               14.
               explained
               .
               A
               debate
               upon
               Matth.
               7.
               6.
               
               
                 Give
                 not
                 that
                 which
                 is
                 holy
                 to
                 dogs
                 ,
                 &c
              
               wherein
               M.
               Prynne
               is
               confuted
               from
               Scripture
               ,
               from
               Antiquity
               ,
               from
               Erastus
               also
               and
               Grotius
               .
            
          
           
             
             
               
                 CHAP.
                 XVI
              
               .
               An
               Argument
               of
               Erastus
               (
               drawn
               from
               the
               Baptisme
               of
               John
               )
               against
               the
               excluding
               of
               scandalous
               sinners
               from
               the
               Lords
               Supper
               ,
               examined
               .
            
             
               THat
               Iohn
               baptised
               none
               but
               such
               as
               confessed
               their
               sinnes
               ,
               and
               did
               outwardly
               appeare
               penitent
               .
               T
               is
               a
               great
               question
               whether
               those
               Pharisees
               who
               came
               to
               his
               Baptisme
               ,
               Matth.
               3.
               were
               baptised
               .
               The
               coincidency
               of
               that
               story
               Matth.
               3.
               with
               the
               message
               of
               the
               Pharisees
               to
               Iohn
               Baptist
               ,
               Ioh.
               1.
               
               The
               Argument
               retorted
               .
            
          
           
             
               
                 CHAP.
                 XVII
              
               .
               Antiquity
               for
               the
               Suspension
               of
               all
               scandalous
               persons
               from
               the
               Sacrament
               ,
               even
               such
               as
               were
               admitted
               to
               other
               publique
               Ordinances
               .
            
             
               O●
               the
               foure
               degrees
               of
               Penitents
               in
               the
               ancient
               Church
               and
               of
               the
               Suspension
               of
               some
               unexcommunicated
               persons
               from
               the
               Lords
               Supper
               who
               did
               joyn
               with
               the
               Church
               in
               the
               hearing
               of
               the
               word
               and
               prayer
               .
               Proved
               out
               of
               the
               ancient
               Canons
               of
               the
               Councels
               of
               
                 Ancyra
                 ,
                 Nice
                 ,
                 Arles
              
               ,
               the
               sixth
               and
               eighth
               General
               Councels
               ,
               out
               of
               
                 Gregorius
                 Thaumaturgus
              
               ,
               and
               
                 Basilius
                 Magnus
              
               ,
               confirmed
               also
               out
               of
               
                 Zonaras
                 ,
                 Balsamon
                 ,
                 Albaspin●…us
              
               .
               The
               Suspension
               of
               all
               sorts
               of
               scandalous
               sinners
               in
               the
               Church
               from
               the
               Sacrament
               further
               confirmed
               out
               of
               
                 Isidorus
                 Pelusiota
                 ,
                 Dionysius
                 Areopagita
              
               with
               his
               Scholiast
               Maximus
               ,
               and
               his
               paraphrast
               Pachimeres
               .
               Also
               out
               of
               
                 Cyprian
                 ,
                 Justin
                 Martyr
                 ,
                 Chrysostome
                 ,
                 Ambrose
                 ,
                 Augustine
                 ,
                 Gregorius
                 Magnus
                 ,
                 Walafridus
                 Strabo
                 .
              
            
          
           
             
             
               
                 CHAP.
                 XVIII
              
               .
               A
               discovery
               of
               the
               instability
               and
               loosenesse
               of
               M.
               Prynne
               his
               principles
               ,
               even
               to
               the
               contradicting
               of
               himselfe
               in
               twelve
               particulars
               .
            
             
               AN
               Argument
               hinted
               by
               M.
               Prynne
               from
               the
               gathering
               together
               all
               guests
               to
               the
               wedding
               Supper
               ,
               both
               bad
               and
               good
               ,
               examined
               ,
               and
               foure
               answers
               made
               to
               it
               .
               That
               M.
               Prynne
               doth
               professe
               and
               pretend
               to
               yeeld
               the
               thing
               for
               which
               his
               Antagonists
               contend
               with
               him
               ,
               but
               indeed
               doth
               not
               yeeld
               it
               :
               his
               Concessions
               being
               clogged
               with
               such
               things
               as
               do
               evacuate
               and
               frustrate
               all
               Church
               Discipline
               .
               That
               M.
               Prynne
               contradicteth
               himselfe
               in
               twelve
               particulars
               .
               Foure
               Counter-quaerees
               to
               him
               .
               A
               discourse
               of
               M.
               Fox
               the
               Author
               of
               the
               Booke
               of
               Martyrs
               ,
               concerning
               three
               sorts
               of
               persons
               who
               are
               unwilling
               that
               there
               should
               be
               a
               Discipline
               or
               power
               of
               Censures
               in
               the
               Church
               .
            
          
        
      
       
         
         
           The
           Names
           of
           Writers
           or
           Workes
           cited
           and
           made
           use
           of
           in
           this
           Tractate
           .
        
         
           
             IS
             .
             Abrabanel
          
           
             Melchier
             Adamus
          
           
             Ainsworth
          
           
             Aeschines
          
           
             Albaspinaeus
          
           
             Albinus
             Flaccus
             Alcuinus
          
           
             Alex.
             Alensis
          
           
             Algerus
          
           
             Ambrosius
          
           
             Ambrose
             the
             Monke
          
           
             Ammonius
             Alexandrinus
          
           
             Ampsin●ius
          
           
             Dutch
             Annotations
          
           
             English
             Annotations
          
           
             Apoll●nius
          
           
             Aquinas
          
           
             Arabick
             N.
             T.
             
          
           
             Aretius
          
           
             Arias
             Montanus
          
           
             Aristótle
          
           
             Arnobius
          
           
             Irish
             Articles
             of
             faith
          
           
             Augustinus
          
           
             Azorius
          
        
         
           
             B
          
           
             BAlsamon
          
           
             Io.
             Baptista
             derubcis
          
           
             Baronius
          
           
             Basilius
             Magnus
          
           
             M
             r
             Bayne
          
           
             Becanus
          
           
             Becmanus
          
           
             Beda
          
           
             Bellarmine
          
           
             Bertramus
          
           
             Beza
          
           
             Bilson
          
           
             Brentius
          
           
             Brochmand
          
           
             Brughton
          
           
             Mart.
             Bucerus
          
           
             Gers.
             Bucerus
          
           
             Budoeus
          
           
             Bulling●r
          
           
             Buxtorff
          
        
         
           
             C
          
           
             CAbeljavius
          
           
             Cajetanus
          
           
             Calvin
          
           
             I.
             Camero
          
           
             Camerarius
          
           
             Canons
             of
             the
             African
             Church
             .
          
           
             L.
             Capellus
          
           
             D.
             Carthusianus
          
           
             Cartwright
          
           
             I.
             Casaubon
          
           
             The
             Magdeburgian
             Centurists
          
           
             Chaldee
             Paraphrase
          
           
             Chami●rus
          
           
             Chemnitius
          
           
             Chrysostomus
          
           
             D.
             Chytraeus
          
           
             Is.
             Clarus
          
           
             Fr.
             à
             S.
             Clara
          
           
             Clemens
          
           
             Clemens
             Alexandrinus
          
           
             Nic.
             de
             Clemangis
          
           
             Iudocus
             Clichtoveus
          
           
             I.
             Cloppenburgius
          
           
             I.
             Coch
          
           
             M
             r
             Coleman
          
           
             A●gid
             de
             Coninck
          
           
             Barthol
             .
             Coppen
          
           
             Balthasar
             ●orderius
          
           
             Corpus
             Disciplinae
          
           
             M
             r
             Cotoon
          
           
             Tomes
             of
             Councels
          
           
             Richardus
             Cowsin
          
           
             Cyprian
          
           
             Cyrill
             .
          
        
         
           
             D
          
           
             DAn●us
          
           
             R.
             David
             Ganz
             .
          
           
             
             Demos●henes
          
           
             M.
             David
             Dickson
          
           
             Didoclavius
          
           
             Lud.
             de
             Dieu
          
           
             Mich.
             Dilherrus
          
           
             Di●dati
          
           
             The
             Directory
             of
             both
             Kingdomes
          
           
             Dio●yfins
             〈◊〉
          
           
             Syn●d
             of
             Dort
          
           
             Iesuits
             of
             Doway
          
           
             I.
             Drusius
          
           
             Du●renus
          
           
             Durandus
          
           
             Duran●s
          
        
         
           
             E
          
           
             ELias
          
           
             R.
             Eli●ser
          
           
             C
             ●
             Empereur
          
           
             Erastus
          
           
             Erasmus
          
           
             C.
             Espen●us
          
           
             Es●ius
          
           
             Euthymius
          
           
             Aben
             Ezra
          
        
         
           
             F
          
           
             FA●ritius
          
           
             M
             r
             Fox
          
           
             Ch.
             Francken
          
           
             Hist.
             of
             the
             troubles
             at
             Franckeford
          
           
             The
             Disciplin
             of
             the
             reformed
             Churches
             of
             Fran●
          
           
             D
             r
             Fulk●
          
        
         
           
             G
          
           
             P.
             Galatinus
          
           
             Phil.
             Gamachaeus
          
           
             Gelenius
          
           
             Laws
             and
             Statu●es
             of
             Genevah
          
           
             Genebrardus
          
           
             Geo.
             Genzius
          
           
             I.
             ●rhardus
          
           
             Gesnerus
          
           
             S●l
             .
             Glassius
          
           
             Godwyn
          
           
             Gomarus
          
           
             Gorranus
          
           
             Gregorius
             Magnus
          
           
             Gregorius
             Thaumaturgus
          
           
             Professors
             of
             Groning
          
           
             Grotius
          
           
             Gualther
          
        
         
           
             H
          
           
             HArmony
             of
             confessions
          
           
             Harmonia
             Synoder●n
             Belgicarum
          
           
             Haymo
          
           
             Helmichius
          
           
             Hemmiugius
          
           
             Heshusius
          
           
             Hesychius
          
           
             Hier●
          
           
             Hilarius
          
           
             M.
             Hildersham
          
           
             P.
             Hinkelmannus
          
           
             Fra●
             .
             Holy-Oke
          
           
             〈◊〉
             Honnius
          
           
             H●go
             de
             S.
             Uict●re
          
           
             Hug●
             Cardi●lis
          
           
             L.
             Humfredus
          
           
             Aegid
             .
             H●ius
          
           
             M.
             Hussey
          
           
             Hutterus
          
        
         
           
             I
          
           
             KIng
             Iames
          
           
             Iansen●us
          
           
             I'lyricus
          
           
             I●nocentius
             .
             3.
             
          
           
             Iosephus
          
           
             Iosuae
             levitae
             Halichoth
             Olam
             .
          
           
             Isidorus
             Hisp●lensis
          
           
             Isidorus
             〈◊〉
          
           
             Iulius
             Caesar
          
           
             Fr.
             Iunius
          
           
             Iustinus
             Martyr
          
        
         
           
             K
          
           
             KE●erm
             ●nnus
          
           
             D
             r
             K●llet
          
           
             C.
             Kir●erus
          
        
         
           
             L
          
           
             COrn
             .
             a
             Lapide
          
           
             Lavater
          
           
             Laurentius
             de
             la
             barre
          
           
             M
             r
             Leigh
          
           
             Nieolaus
             Lambardus
          
           
             Lorinus
          
           
             Luthe●us
          
           
             Lyr●
          
        
         
           
           
             M
          
           
             MAccovius
          
           
             Maimonides
          
           
             Maldonat
          
           
             Man●sseh
             Ben.
             Israel
             Concilia●or
          
           
             Marianae
          
           
             Marlorat
          
           
             Martial
          
           
             M.
             Martinius
          
           
             P.
             Martyr
          
           
             Maximus
          
           
             Medina
          
           
             Meisnerus
          
           
             Menochius
          
           
             Mercerus
          
           
             P.
             Maulin
          
           
             Munsterus
          
           
             Musculus
          
        
         
           
             N
          
           
             G.
             Nazianzen
          
           
             I.
             Newenklaius
          
           
             Nonnus
          
           
             Novarinus
          
        
         
           
             O
          
           
             OEcumenius
          
           
             Origen
          
           
             Luc.
             Osiander
          
        
         
           
             P
          
           
             PAchymeres
          
           
             M
             r
             Paget
             :
          
           
             Pagnin
          
           
             Paraeus
          
           
             Parker
          
           
             Pasor
          
           
             Pelargus
          
           
             Pellicanus
          
           
             Pemble
          
           
             Philo
             the
             Iew
          
           
             Piscator
          
           
             Plato
          
           
             Polanus
          
           
             M
             r
             Prynne
          
        
         
           
             R
          
           
             RAbanus
             Maurus
          
           
             Raynolds
          
           
             The
             Remonstran●s
          
           
             Revius
          
           
             Rittangelius
          
           
             D.
             Rivetus
          
           
             Rupertus
             Tuitiensis
          
           
             M.
             Rutherfurd
          
        
         
           
             S
          
           
             EManuel
             Sa
          
           
             Salmasius
          
           
             Salmeron
          
           
             M.
             Sal●marsh
          
           
             Sanctius
          
           
             Saravia
          
           
             I.
             Scaliger
          
           
             Scapula
          
           
             Schindlerus
          
           
             Ionas
             Schlichtingius
          
           
             The
             Booke
             of
             Discipline
             of
             Scotland
          
           
             Scotus
             Subtilis
          
           
             M.
             Selden
          
           
             The
             〈◊〉
          
           
             ●eius
          
           
             F.
             Socin●s
          
           
             ●ipingius
          
           
             Fr.
             Spanbemi●t
          
           
             Spelman
          
           
             Stegmannus
          
           
             Strigelius
          
           
             Suarez
          
           
             Suidas
          
           
             Su●livius
          
           
             Syariac●
             N.
             T.
             
          
        
         
           
             T
          
           
             TAcianus
          
           
             The
             Talmud
          
           
             Tannerus
          
           
             Tertullian
          
           
             Theodoretus
          
           
             Theophylactus
          
           
             Tilenus
          
           
             Tirinus
          
           
             Titus
             Bostrorum
             Episcapus
          
           
             Toletus
          
           
             Tostatus
          
           
             Tossanus
          
           
             Trelcatius
          
           
             Triglandius
          
           
             Tully
          
        
         
           
             W
          
           
             WAlaeus
          
           
             Walafridus
             Strabo
          
           
             M
             r
             Io.
             Welsh
          
           
             
             Mr
             Iohn
             Wey●es
             of
             Craigton
          
           
             Mr
             Iohn
             Weimes
             of
          
           
             Latho●ker
          
           
             Westhemerus
          
           
             Whitgift
          
           
             Whittakerus
          
           
             Willet
          
           
             I.
             Winkelmannus
          
           
             Wolphius
          
        
         
           
             V
          
           
             GR.
             de
             Valentia
          
           
             Vatablus
          
           
             Uazquez
          
           
             Uedelius
          
           
             Uictor
             Antiochenus
          
           
             Gisb.
             V●etius
          
           
             Gul.
             Vorstius
          
           
             Hen.
             Vorstius
          
           
             Ger●ardus
             Uossius
          
           
             Dionysius
             Vossius
          
           
             Ursinus
          
        
         
           
             Z
          
           
             ZAnc●ius
          
           
             Zepperus
          
           
             Zon●ras
          
           
             Z●inglius
             .
          
        
      
    
     
       
         
         Aarons
         Rod
         blossoming
         :
         OR
         ,
         The
         Divine
         Ordinance
         of
         Church-government
         VINDICATED
         .
      
       
         
           
             The
             first
             Booke
          
           .
           Of
           the
           Jewish
           Church-government
           .
        
         
           
             
               CHAP.
               I.
            
             That
             if
             the
             Erastians
             could
             prove
             what
             they
             alledge
             concerning
             the
             Iewish
             Church
             Government
             ,
             yet
             in
             that
             particular
             the
             Iewish
             Church
             could
             not
             be
             a
             president
             to
             the
             Christian.
             
          
           
             OBserving
             that
             very
             much
             of
             Erastus
             his
             strength
             ,
             and
             much
             of
             his
             followers
             their
             confidence
             ,
             lie●h
             in
             the
             old
             Testament
             ,
             and
             Jewish
             Church
             ,
             which
             (
             as
             they
             averre
             )
             knew
             no
             such
             distinction
             ,
             as
             Civill
             Government
             ,
             and
             Church
             Government
             ;
             Civill
             Justice
             ,
             and
             Church
             Discipline
             ;
             I
             have
             thought
             good
             ,
             first
             of
             all
             ,
             to
             remove
             that
             great
             stumbling-block
             ,
             
             that
             our
             way
             may
             afterward
             lie
             fair
             and
             plain
             before
             us
             .
             I
             doe
             heartily
             acknowledge
             ,
             that
             what
             we
             finde
             to
             have
             been
             an
             Ordinance
             ,
             or
             an
             approved
             practice
             in
             the
             Jewish
             Church
             ,
             ought
             to
             be
             a
             rule
             and
             patterne
             to
             us
             ,
             such
             things
             onely
             excepted
             which
             were
             typicall
             ,
             or
             temporall
             ,
             that
             is
             ,
             for
             which
             there
             were
             speciall
             reasons
             proper
             to
             that
             infancy
             of
             the
             Church
             ,
             and
             not
             common
             to
             us
             .
             Now
             ,
             if
             our
             opposites
             could
             prove
             that
             the
             Jewish
             Church
             was
             nothing
             but
             the
             Jewish
             State
             ,
             and
             that
             the
             Jewish
             Church-government
             ,
             was
             nothing
             but
             the
             Jewish
             State-government
             ,
             and
             that
             the
             Jewes
             had
             never
             any
             supreame
             Sanhedrin
             but
             one
             onely
             ,
             and
             that
             civil
             ,
             and
             such
             as
             had
             the
             temporall
             coercive
             power
             of
             Magistracy
             (
             which
             they
             will
             never
             be
             able
             to
             prove
             )
             yet
             there
             are
             divers
             con●iderable
             reasons
             ,
             for
             which
             that
             could
             be
             no
             president
             to
             us
             .
          
           
             
               First
               ,
               Casaubon
               exerc
               .
               13.
               anno
               31.
               num
               .
            
             10.
             proves
             out
             of
             Maimonides
             ,
             that
             the
             Sanhedrin
             was
             to
             be
             made
             up
             (
             if
             possible
             )
             wholly
             of
             Priests
             and
             Levites
             ;
             and
             that
             if
             so
             many
             Priests
             and
             Levites
             could
             not
             be
             found
             ,
             as
             were
             fit
             to
             be
             of
             the
             Sanhedrin
             ,
             in
             that
             case
             some
             were
             assumed
             out
             of
             other
             Tribes
             .
             Howbeit
             I
             hold
             not
             this
             to
             be
             agreeable
             to
             the
             first
             institution
             of
             the
             Sanhedrin
             .
             But
             thus
             much
             is
             certaine
             ,
             that
             Priests
             and
             Levites
             were
             members
             of
             the
             Jewish
             Sanhedrin
             ,
             and
             had
             an
             authoritative
             decisive
             suffrage
             in
             making
             decrees
             ,
             and
             inflicting
             punishments
             ,
             as
             well
             as
             other
             members
             of
             the
             Sanhedrin
             .
             Philo
             the
             Jew
             
               de
               vita
               Mosis
            
             pag.
             530.
             saith
             that
             he
             who
             was
             found
             gathering
             sticks
             upon
             the
             Sabbath
             ,
             was
             brought
             
               ad
               principem
               &
               sacerdotum
               consistorium
            
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             that
             is
             ,
             
               to
               the
               Prince
               or
               chiefe
               Ruler
            
             (
             meaning
             
               Moses
               )
               together
               with
               whom
               the
               Priests
               did
               sit
               and
               judge
               in
               the
               Sanhedrin
               .
               Jehosaphat
            
             did
             set
             of
             the
             Levites
             ,
             of
             the
             Priests
             ,
             and
             of
             the
             chiefe
             of
             the
             Fathers
             of
             Israel
             ,
             for
             the
             judgement
             of
             the
             Lord
             ,
             &c.
             
             2
             Chro.
             19.
             8.
             
          
           
             Secondly
             ,
             the
             people
             of
             Israel
             had
             Gods
             own
             Judiciall
             Law
             given
             by
             Moses
             ,
             for
             their
             civill
             Law
             :
             and
             the
             Priests
             and
             Levites
             in
             stead
             of
             civill
             Lawyers
             .
          
           
             Thirdly
             ,
             the
             Sanhedrin
             did
             punish
             no
             man
             ,
             unlesse
             admonition
             had
             been
             first
             given
             to
             him
             for
             his
             amendment
             .
             
               Maimon
               .
               de
               fundam
               .
               legis
               cap.
               5.
               sect
               .
            
             6.
             (
             yea
             saith
             
               Gul.
               Vorstius
            
             upon
             the
             
             place
             ,
             though
             a
             man
             had
             killed
             his
             parents
             ,
             the
             Sanhedrin
             did
             not
             punish
             him
             unlesse
             he
             were
             first
             admonished
             )
             and
             when
             witnesses
             were
             examined
             ,
             seven
             questions
             were
             propounded
             to
             them
             ,
             one
             of
             which
             was
             ,
             whether
             they
             had
             admonished
             the
             offender
             ,
             as
             the
             Talmud
             it self
             tels
             us
             
               ad
               tit
            
             .
             Sanhedrin
             
               cap.
               5.
               sect
            
             .
             1.
             
          
           
             Fourthly
             ,
             the
             Sanhedrin
             
               respondebat
               de
               Jure
            
             ,
             did
             interpret
             the
             Law
             of
             God
             ,
             and
             determine
             controversies
             ,
             concerning
             the
             sence
             and
             intent
             thereof
             .
             Deut.
             17.
             8
             ,
             9
             ,
             10
             ,
             11.
             and
             it
             was
             on
             this
             manner
             as
             the
             
               Ierusalem
               Talmud
            
             in
             Sanhedrin
             
               cap.
               10.
               sect
            
             .
             2.
             records
             .
             
               There
               were
               there
            
             (
             in
             
               Ierusalem
               )
               three
               assemblies
               of
               Iudges
               :
               one
               sitting
               at
               the
               entry
               to
               the
               mountaine
               of
               the
               Sanctuary
               :
               another
               sitting
               at
               the
               doore
               of
               the
               Court
               :
               the
               third
               sitting
               in
               the
               Conelave
               made
               of
               cut
               stone
               .
               First
               ,
               addresse
               was
               made
               to
               that
               which
               sate
               at
               the
               ascent
               of
               the
               mountaine
               of
               the
               Sanctuary
               :
               then
               the
               Elder
            
             (
             who
             came
             to
             represent
             the
             cause
             which
             was
             too
             hard
             for
             the
             Courts
             of
             the
             Cities
             )
             
               said
               on
               ●…his
               manner
               .
               I
               have
               drawne
               this
               sence
               from
               the
               holy
               Scripture
               ,
               my
               fellows
               have
               drawn
               that
               sence
               .
               I
               have
               taught
               thus
               ,
               my
               f●…llows
               so
               and
               so
               .
               If
               they
               had
               learned
               what
               is
               to
               be
               determined
               in
               that
               cause
               ,
               they
               did
               communicate
               it
               unto
               them
               .
               If
               not
               ,
               they
               went
               forward
               together
               to
               the
               Iudges
               sitting
               at
               the
               doore
               of
               the
               Court
               :
               by
               whom
               they
               were
               instructed
               ,
               if
               they
               (
               after
               the
               laying
               forth
               of
               the
               difficulty
               )
               knew
               what
               resolution
               to
               give
               .
               Otherwise
               all
               of
               them
               jointly
               had
               recourse
               to
               the
               great
               Sanhedrin
               .
               For
               from
               it
               doth
               the
               Law
               go
               forth
               unto
               all
               Israel
               .
            
             It
             is
             added
             in
             
               Exc.
               Gemar
               .
               Sanhed
               .
               cap.
               10.
               sect
               .
            
             1.
             that
             the
             Sanhedrin
             did
             sit
             in
             that
             roome
             of
             cut
             stone
             (
             which
             was
             in
             the
             Temple
             )
             from
             the
             morning
             to
             the
             evening
             daily
             sacrifice
             .
             The
             Sanhedrin
             did
             judge
             cases
             of
             Idolatry
             ,
             apostasie
             ,
             false
             Prophets
             ,
             &c.
             
               Talm.
               Hieros
               .
               in
               Sanhed
               .
               cap.
               1.
               sect
               .
            
             5.
             
          
           
             Now
             all
             this
             being
             unquestionably
             true
             of
             the
             Jewish
             Sanhedrin
             :
             if
             we
             should
             suppose
             ,
             that
             they
             had
             no
             supreme
             Sanhedrin
             but
             that
             which
             had
             the
             power
             of
             civill
             Magistracy
             ,
             then
             I
             aske
             where
             is
             that
             Christian
             State
             ,
             which
             was
             ,
             or
             is
             ,
             or
             ought
             to
             be
             moulded
             according
             to
             this
             patterne
             .
             Must
             Ministers
             have
             vote
             in
             Parliament
             ?
             Must
             they
             be
             civill
             Lawyers
             ?
             must
             all
             criminall
             and
             capitall
             Judgements
             be
             according
             to
             the
             Judiciall
             Law
             of
             Moses
             ,
             and
             none
             otherwise
             ?
             Must
             there
             be
             no
             civill
             punishment
             ,
             without
             previous
             admonition
             of
             the
             offender
             ?
             Must
             Parliaments
             sit
             ,
             as
             it
             were
             in
             the
             Temple
             of
             God
             ,
             and
             interpret
             Scripture
             ,
             
             which
             sence
             is
             true
             ,
             and
             which
             false
             ,
             and
             determine
             controversies
             of
             faith
             and
             cases
             of
             conscience
             ,
             and
             judge
             of
             all
             false
             doctrines
             ?
             yet
             all
             this
             must
             be
             ,
             if
             there
             be
             a
             paralell
             made
             with
             the
             Jewish
             Sanhedrin
             .
             I
             know
             some
             divines
             hold
             ,
             that
             the
             Judiciall
             Law
             of
             Moses
             ,
             so
             far
             as
             concerneth
             the
             punishments
             of
             sins
             against
             the
             morall
             ●aw
             ,
             Idolatry
             ,
             blasphemy
             ,
             Sabbath-breaking
             ,
             adultery
             ,
             theft
             ,
             &c.
             ought
             to
             be
             a
             rule
             to
             the
             Christian
             Magistrate
             .
             and
             for
             my
             part
             ,
             I
             wish
             more
             respect
             were
             had
             to
             it
             ,
             and
             that
             it
             were
             more
             consulted
             with
             .
             This
             by
             the
             way
             .
             I
             am
             here
             only
             shewing
             ,
             what
             must
             follow
             ,
             if
             the
             Jewish
             Government
             be
             taken
             for
             a
             pr●sident
             ,
             without
             making
             a
             dis●inction
             of
             Civil
             &
             Church
             government
             .
             Surely
             ,
             the
             consequences
             will
             be
             such
             ,
             as
             I
             am
             sure
             our
             opposites
             will
             never
             admit
             of
             ,
             and
             some
             of
             which
             (
             namely
             concerning
             the
             civill
             places
             or
             power
             of
             Ministers
             ,
             and
             concerning
             the
             Magistrates
             authority
             to
             interpret
             Scripture
             )
             ought
             not
             to
             be
             admitted
             .
          
           
             Certainly
             ,
             if
             it
             should
             be
             granted
             that
             the
             Jewes
             had
             but
             one
             Sanhedrin
             ,
             yet
             there
             was
             such
             an
             intermixture
             ●of
             Civill
             and
             Ecclesiasticall
             both
             persons
             and
             proceedings
             ,
             that
             there
             must
             be
             a
             partition
             made
             of
             that
             power
             ,
             which
             the
             Jewish
             Sanhedrin
             did
             exercise
             ,
             which
             (
             taken
             whole
             and
             entire
             together
             )
             can
             neither
             sute
             to
             our
             Civill
             nor
             to
             our
             Ecclesiasticall
             Courts
             .
             Nay
             ,
             while
             the
             Erastians
             appeale
             to
             the
             Jewish
             Sanhedrin
             (
             suppose
             it
             now
             to
             be
             but
             one
             )
             they
             doe
             thereby
             ingage
             themselves
             to
             grant
             unto
             Church
             officers
             a
             share
             at
             least
             (
             yea
             a
             great
             share
             )
             in
             Ecclesiasticall
             government
             :
             for
             so
             they
             had
             in
             the
             Supreme
             Sanhedrin
             of
             the
             Jewes
             .
          
           
             And
             further
             the
             Jewes
             had
             their
             
               Synagoga
               magna
            
             ,
             which
             Grotius
             on
             Matth.
             10.
             17.
             distinguisheth
             from
             the
             Sanhedrin
             of
             71.
             for
             both
             Prophets
             and
             others
             of
             place
             and
             power
             among
             the
             people
             praeter
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             besides
             the
             members
             of
             that
             Sanhedrin
             were
             members
             of
             that
             extraordinary
             assembly
             ,
             which
             was
             called
             
               the
               great
               Synagogue
            
             ,
             such
             as
             that
             Assembly
             Ezra
             10.
             which
             did
             decree
             forfeiture
             and
             separation
             from
             the
             Congregation
             ,
             to
             be
             the
             punishment
             of
             such
             as
             would
             not
             gather
             themselves
             unto
             Ierusalem
             :
             in
             which
             assembly
             were
             others
             beside
             those
             of
             the
             Sanhedrin
             .
             Of
             the
             men
             of
             the
             great
             Synagogue
             I
             read
             in
             
               Tzemach
               David
            
             pag.
             56.
             
               ●…dit
               .
               Hen.
               Vors
            
             .
             that
             they
             did
             receive
             the
             
             traditions
             from
             the
             Prophets
             ;
             and
             it
             is
             added
             
               Viri
               Synagogae
               magnae
               ordinarunt
               nobis
               preces
               nostras
               .
               The
               men
               of
               the
               great
               Synagogue
               did
               appoint
               unto
               us
               our
               prayers
               ,
            
             meaning
             their
             Liturgies
             ,
             which
             they
             fancy
             to
             have
             been
             so
             instituted
             .
             The
             Hebrews
             themselves
             controvert
             ,
             whether
             all
             the
             men
             of
             the
             great
             Synagogue
             did
             live
             at
             one
             and
             the
             same
             time
             ,
             or
             successively
             ;
             but
             that
             which
             is
             most
             received
             among
             them
             ,
             is
             ,
             that
             these
             men
             did
             flourish
             all
             at
             one
             time
             ,
             as
             is
             told
             us
             in
             the
             passage
             last
             cited
             ,
             where
             also
             these
             are
             named
             as
             men
             of
             the
             great
             Synagogue
             ,
             
               Haggai
               ,
               Zechariah
               ,
               Malachi
               ,
               Zerubbabel
               ,
               Mordechai
               ,
               Ezra
               ,
               Jehoshua
               ,
               Seria
               ,
               Rehaliah
               ,
               Misphar
               ,
               Rechum
               ,
               Nehemias
               .
               Rambam
            
             addeth
             ,
             
               Chananiah
               ,
               Mischael
            
             ,
             and
             Azariah
             .
          
           
             Finally
             ,
             as
             Prophets
             ,
             Pries●s
             ,
             and
             Scribes
             of
             the
             Law
             of
             God
             had
             an
             interest
             in
             the
             
               Synagoga
               magna
            
             after
             the
             Captivity
             ,
             so
             we
             read
             of
             occasionall
             and
             extraordinary
             Ecclesiasticall
             Synods
             before
             the
             Captivity
             ,
             as
             that
             assembly
             of
             the
             Priests
             and
             Levites
             under
             
               Hezekiah
               ,
               2
               Chro.
            
             29.
             4.
             15.
             and
             that
             erring
             Synod
             of
             the
             400
             Prophets
             ,
             1
             
               Kings
               22.
               6.
               
               Herod
            
             also
             gathered
             together
             the
             chiefe
             Priests
             and
             Scribes
             ,
             Matth.
             2.
             4.
             
             I
             conclude
             ,
             that
             if
             it
             should
             be
             granted
             there
             was
             no
             Ecclesiasticall
             Sanhedrin
             among
             the
             Jewes
             ,
             distinct
             from
             the
             civill
             ,
             yet
             as
             the
             necessity
             of
             a
             distinct
             Ecclesiasticall
             Government
             among
             us
             ,
             is
             greater
             then
             it
             was
             among
             them
             (
             in
             respect
             of
             the
             foure
             considerations
             above
             mentioned
             )
             so
             likewise
             the
             Priests
             had
             a
             great
             deale
             more
             power
             and
             authority
             in
             the
             Jewish
             Church
             ,
             (
             not
             onely
             by
             occasionall
             Synods
             ,
             but
             by
             their
             interest
             in
             
               Synagoga
               magna
            
             ,
             and
             in
             the
             civill
             Sanhedrin
             it selfe
             )
             then
             the
             Erastians
             are
             willing
             that
             Church
             officers
             should
             have
             in
             the
             Christian
             Church
             .
          
        
         
           
             
               CHAP.
               II.
            
             That
             the
             Iewish
             Church
             was
             formally
             distinct
             from
             the
             Iewish
             State
             or
             Common-wealth
             .
          
           
             IT
             hath
             been
             by
             some
             (
             with
             much
             confidence
             and
             scorne
             of
             all
             who
             say
             otherwise
             )
             averred
             that
             Excommunication
             and
             Church-government
             distinct
             from
             the
             Civill
             ,
             hath
             no
             patterne
             for
             it
             in
             the
             Jewish
             Church
             .
             
               I
               am
               sure
            
             (
             saith
             M
             r
             Coleman
             in
             
             his
             
               Brotherly
               examination
               re-examined
            
             ,
             pag.
             16.
             )
             
               the
               best
               reformed
               Church
               that
               ever
               was
               went
               this
               way
               ,
               I
               meane
               the
               Church
               of
               Israel
               ,
               which
               had
               no
               distinction
               of
               Church
               government
               and
               Civill
               government
               .
            
             Hast
             thou
             appealed
             unto
             Caesar
             ?
             unto
             Caesar
             shalt
             thou
             goe
             .
             Have
             you
             appealed
             to
             the
             Jewish
             Church
             ?
             thither
             shall
             you
             goe
             .
             Wherefore
             I
             shall
             endeavour
             to
             make
             these
             five
             things
             appeare
             :
             1.
             
             That
             the
             Jewish
             Church
             was
             formally
             〈◊〉
             from
             the
             Jewish
             State.
             2.
             
             That
             there
             was
             an
             Eccle●iasticall
             Sanhedrin
             and
             Government
             distinct
             from
             the
             Civill
             .
             3.
             
             That
             there
             was
             an
             Ecclesiasticall
             Excommunication
             ,
             〈◊〉
             from
             Civill
             punishments
             .
             4.
             
             That
             in
             the
             Jewish
             Church
             there
             was
             also
             a
             publike
             exomologesis
             or
             declaration
             of
             repentance
             ,
             and
             thereupon
             a
             reception
             or
             admission
             againe
             of
             the
             offender
             to
             fellowship
             with
             the
             Church
             in
             the
             holy
             things
             .
             5.
             
             That
             there
             was
             a
             suspension
             of
             the
             prophane
             from
             the
             Temple
             and
             Passeover
             .
          
           
             First
             ,
             the
             Jewish
             Church
             was
             formally
             di●tinct
             from
             the
             Jewish
             State.
             I
             say
             formally
             ,
             because
             ordinarily
             they
             were
             not
             distinct
             materially
             ,
             the
             same
             persons
             being
             members
             of
             both
             .
             But
             formally
             they
             were
             distinct
             ,
             (
             as
             now
             the
             Church
             and
             State
             are
             distinct
             among
             us
             Christians
             .
             )
             1.
             
             In
             respect
             of
             distinct
             lawes
             ;
             the
             Ceremoniall
             Law
             was
             given
             to
             them
             in
             reference
             to
             their
             Church
             state
             ,
             the
             Judiciall
             Law
             was
             given
             to
             them
             in
             reference
             to
             their
             Civill
             State.
             
               Is.
               Abrabanel
               de
               capite
               fidei
               cap.
            
             13.
             putteth
             this
             difference
             between
             the
             Lawes
             given
             to
             Adam
             and
             to
             the
             sonnes
             of
             Noah
             ,
             and
             the
             divine
             Law
             given
             by
             Moses
             :
             that
             those
             Laws
             were
             given
             for
             conservation
             of
             humane
             society
             
               and
               are
               in
               the
               classis
               of
               Judiciall
               or
               civill
               Laws
               .
            
             But
             the
             divine
             Law
             given
             by
             Moses
             ,
             doth
             direct
             the
             soule
             to
             its
             last
             perfection
             and
             end
             .
             I
             doe
             not
             approve
             the
             difference
             which
             he
             puts
             between
             these
             Lawes
             .
             This
             onely
             I
             note
             ,
             that
             he
             distinguisheth
             Judiciall
             or
             Civill
             Laws
             for
             conservation
             of
             society
             ,
             (
             though
             given
             by
             God
             )
             from
             those
             Laws
             which
             are
             given
             to
             perfect
             the
             soule
             ,
             and
             to
             direct
             it
             to
             its
             last
             end
             ,
             such
             as
             he
             conceives
             the
             whole
             morall
             and
             ceremoniall
             Law
             of
             Moses
             to
             be
             ▪
             
               Halichoth
               Olam
               tract
               .
               5.
               cap.
            
             2.
             tels
             us
             that
             such
             and
             such
             Rabbies
             were
             followed
             in
             the
             ceremoniall
             Lawes
             :
             other
             Rabbies
             followed
             in
             the
             Judiciall
             Lawes
             .
             2.
             
             In
             respect
             of
             distinct
             acts
             :
             they
             did
             not
             worship
             God
             and
             offer
             Sacrifices
             in
             the
             Temple
             ,
             nor
             call
             upon
             the
             name
             of
             Lord
             ,
             nor
             
             give
             thanks
             ,
             nor
             receive
             the
             Sacraments
             as
             that
             State
             ,
             but
             as
             that
             Church
             .
             They
             did
             not
             punish
             evill
             doers
             by
             mulcts
             ,
             imprisonment
             ,
             banishment
             ,
             burning
             ,
             stoning
             ,
             hanging
             ,
             as
             that
             Church
             ,
             but
             as
             that
             State.
             3.
             
             In
             respect
             of
             controversi●s
             ;
             some
             causes
             and
             controversies
             did
             concerne
             the
             Lords
             matters
             ,
             some
             the
             Kings
             matters
             ,
             2
             Chro.
             19.
             11.
             
             To
             judge
             between
             blood
             and
             blood
             was
             one
             thing
             .
             To
             judge
             between
             Law
             and
             Commandement
             ,
             between
             Statut●s
             and
             judgements
             ;
             that
             is
             ,
             to
             give
             the
             true
             sence
             of
             the
             Law
             of
             God
             when
             it
             was
             controverted
             ,
             was
             another
             thing
             .
             4.
             
             In
             respect
             of
             Officers
             :
             the
             Priests
             and
             L●vites
             were
             Church-officers
             .
             Magistrates
             and
             Judges
             not
             so
             ,
             but
             were
             Ministers
             of
             the
             State.
             The
             Priests
             might
             not
             take
             the
             Sword
             out
             of
             the
             hand
             of
             the
             Magistrates
             .
             The
             Magistrates
             might
             not
             offer
             Sacrifice
             nor
             exercise
             the
             Priests
             office
             .
             5.
             
             In
             respect
             of
             continuance
             ,
             when
             the
             Romans
             tooke
             away
             the
             Jewish
             State
             and
             civill
             Government
             ,
             yet
             the
             Jewish
             Church
             did
             remaine
             ,
             and
             the
             Romans
             did
             permit
             them
             the
             liberty
             of
             their
             religion
             .
             And
             now
             though
             the
             Jewes
             have
             no
             Jewish
             State
             ,
             yet
             they
             have
             Jewish
             Churches
             .
             Whence
             it
             is
             ,
             that
             when
             th●y
             tell
             where
             one
             did
             or
             doth
             live
             ,
             they
             doe
             not
             mention
             the
             Town
             ,
             but
             the
             Church
             :
             
               In
               the
               holy
               Church
               at
               Uenice
               ,
               at
               Frankford
               ,
               &c.
            
             See
             
               Buxtorf
               .
               lex
               .
               Rabin
            
             .
             pag.
             1983.
             6.
             
             In
             respect
             of
             variation
             .
             The
             constitution
             and
             Government
             of
             the
             Jewish
             State
             was
             not
             the
             same
             ,
             but
             different
             ,
             under
             Moses
             and
             Ioshua
             ,
             under
             the
             Iudges
             ,
             under
             the
             Kings
             ,
             and
             after
             the
             Captivity
             .
             But
             we
             cannot
             say
             ,
             that
             the
             Church
             was
             new
             modelld
             as
             oft
             as
             the
             State
             was
             .
             7.
             
             In
             respect
             of
             members
             .
             For
             as
             a
             M.
             Selden
             hath
             very
             well
             observed
             concerning
             that
             sort
             of
             Proselytes
             ,
             who
             had
             the
             name
             of
             
               Pr●…selyti
               Justitiae
            
             ;
             they
             were
             initiated
             into
             the
             Jewish
             religion
             by
             Circumcision
             ,
             Baptisme
             ,
             and
             Sacrifice
             :
             and
             they
             were
             allowed
             not
             onely
             to
             worship
             God
             apart
             by
             themselves
             ,
             but
             also
             to
             come
             into
             the
             Church
             and
             Congregation
             of
             Israel
             ,
             and
             to
             be
             called
             by
             the
             name
             of
             Jewes
             :
             neverthelesse
             they
             were
             res●rained
             and
             secluded
             from
             Dignities
             ,
             Magistracies
             and
             preferments
             in
             the
             Jewish
             Republique
             ,
             and
             from
             divers
             marriages
             ,
             which
             were
             free
             to
             the
             Israelites
             :
             Even
             as
             strangers
             initiated
             and
             associated
             into
             the
             Church
             of
             Rome
             ,
             have
             not
             therefore
             the
             priviledge
             of
             Roman
             Citizens
             .
             Thus
             M.
             Selden
             ,
             who
             
             hath
             thereby
             made
             it
             manifest
             ,
             that
             there
             was
             a
             dis●iuction
             of
             the
             Jewish
             Church
             and
             Jewish
             State
             ,
             because
             those
             Proselytes
             b
             being
             imbodied
             into
             the
             Jewish
             Church
             as
             Church
             members
             ,
             and
             having
             a
             right
             to
             communicate
             in
             the
             holy
             Ordinances
             among
             the
             rest
             of
             the
             people
             of
             God
             ,
             yet
             were
             not
             properly
             members
             of
             the
             Jewish
             State
             ,
             nor
             admitted
             to
             Civill
             priviledges
             :
             Whence
             it
             is
             also
             that
             the
             names
             of
             Jewes
             and
             Proselytes
             were
             used
             distinctly
             ,
             Acts
             2.
             10.
             
          
        
         
           
             
               CHAP.
               III.
            
             That
             the
             Iewes
             had
             an
             Ecclesiasticall
             Sanhedrin
             and
             Government
             distinct
             from
             the
             Civill
             .
          
           
             I
             Come
             to
             the
             second
             point
             ,
             that
             there
             was
             an
             Ecclesiasticall
             government
             ,
             and
             an
             Ecclesiasticall
             Sanhedrin
             among
             the
             Jews
             .
             This
             distinction
             of
             the
             two
             Sanhedrins
             ,
             the
             Civill
             and
             the
             Ecclesiasticall
             ,
             is
             maintained
             by
             
               Zepperus
               de
               polit
               .
               eccles
            
             .
             l.
             3.
             cap.
             7.
             
             
               Iunius
               in
               Deut.
            
             17.
             
             
               Piscator
               ibid.
               Wolphius
               in
            
             2.
             
             Reg.
             23.
             
             
               Gerhard
               Harm
               .
               de
               pass
               .
               cap.
            
             8.
             
             
               G●…dwin
               Moses
               and
               Aaron
               lib.
            
             5.
             cap.
             1.
             
             
               Bucerus
               de
               gubern
               .
               eccl
            
             .
             pag.
             61
             ,
             62.
             
             
               Walaeus
               Tom.
            
             2.
             pag.
             9.
             
             
               Pelargus
               in
               Deut.
            
             17.
             
             
               Sopingius
               ad
               bonam
               fidem
               Sibrandi
            
             pag.
             261.
             
               et
               seq
            
             .
             The
             Dutch
             Annotations
             on
             Deut.
             17.
             
             &
             2
             Chron.
             19.
             
             
               Bertramus
               de
               polit
               .
               Jud.
            
             cap.
             11.
             
             
               Ap●…llonii
               jus
               Majest
               .
               part
            
             .
             1.
             p.
             374.
             
             
               Strigelius
               in
            
             2.
             
             
               Paralip
               .
               cap.
            
             19.
             
             The
             professours
             of
             
               Groning
               .
               (
               Vide
               Judicium
               facult
               .
               Theol.
               academiae
               Groninganae
               ,
               apud
               Cabeljav
               .
               def
               .
               potest
               .
               Eccl.
            
             pag.
             54.
             )
             I
             remember
             Raynolds
             in
             the
             Conference
             with
             Hart
             is
             of
             the
             same
             opinion
             .
             Also
             M.
             Paget
             in
             his
             defence
             of
             Church
             government
             ,
             pag.
             41.
             
             Besides
             divers
             others
             .
             I
             shall
             onely
             adde
             the
             Testimony
             of
             
               Constantinus
               L'Empereur
            
             ,
             a
             man
             singularly
             well
             acquainted
             with
             the
             Jewish
             antiquities
             ,
             who
             
             hath
             expressed
             himselfe
             concerning
             this
             point
             both
             in
             his
             Annotations
             upon
             Bertram
             pag.
             389.
             and
             
               Annot.
               in
               Cod.
               Middoth
            
             .
             pag.
             187
             ,
             188.
             
             The
             latter
             of
             these
             two
             passages
             you
             have
             here
             in
             the
             c
             Margin
             ,
             expressing
             not
             only
             his
             opinion
             ,
             but
             the
             ground
             of
             it
             .
          
           
             And
             it
             is
             no
             obscure
             footstep
             of
             the
             Ecclefiasticall
             Sanhedrin
             ,
             d
             which
             is
             cited
             out
             of
             Elias
             ,
             by
             
               D.
               Buxtorf
            
             in
             his
             
               Lexicon
               Chald.
               Talmud
               .
               &
               Rabbin
               .
            
             p.
             1514.
             
          
           
             The
             first
             institution
             of
             an
             Ecclesiasticall
             Sanhedrin
             appeareth
             to
             me
             to
             be
             held
             forth
             Exod.
             24.
             1.
             where
             God
             saith
             to
             
               Moses
               ,
               Come
               up
               unto
               the
               Lord
               ,
               thou
               and
               Aaron
               ,
               Nad●…
               and
               Abihu
               ,
               and
               seventy
               of
               the
               Elders
               of
               Israel
               .
            
             It
             is
             a
             controversie
             among
             Interpreters
             who
             those
             seventy
             Elders
             were
             .
             f
             Tostatus
             maketh
             it
             cleare
             ,
             that
             they
             were
             not
             the
             seventy
             Elders
             chosen
             for
             the
             government
             of
             the
             Common-wealth
             ,
             Num
             11.
             
             Nor
             yet
             the
             Judges
             chosen
             by
             the
             advice
             of
             
               Iethro
               ,
               Exod.
            
             18.
             
             Nor
             yet
             any
             other
             Judges
             which
             had
             before
             time
             Judged
             the
             people
             .
             These
             three
             negatives
             Willet
             upon
             the
             place
             holdeth
             with
             Tostatus
             .
             Not
             the
             first
             :
             for
             this
             was
             done
             at
             Mount
             Sinai
             ,
             shortly
             after
             their
             comming
             out
             of
             Egypt
             .
             But
             on
             the
             twenty
             day
             of
             the
             second
             moneth
             ,
             in
             the
             second
             yeere
             ,
             they
             tooke
             their
             journey
             from
             Sinai
             to
             the
             Wildernesse
             of
             
               Paran
               ,
               Num.
            
             10.
             11
             ,
             12.
             and
             there
             
             pitched
             at
             Hibroth-hattaavath
             Num.
             33.
             16.
             where
             the
             seventy
             Elders
             were
             chosen
             to
             relieve
             Moses
             of
             the
             burthen
             of
             Government
             .
             So
             that
             this
             election
             of
             seventy
             Exod.
             24.
             was
             before
             that
             election
             of
             seventy
             Num
             11.
             
             Not
             the
             second
             :
             for
             this
             election
             of
             seventy
             Exod.
             24.
             was
             before
             that
             election
             of
             Judges
             by
             Iethros
             advice
             Exod.
             18.
             
             Iethro
             himselfe
             not
             having
             come
             to
             Moses
             till
             the
             end
             of
             the
             first
             yeere
             ,
             or
             the
             beginning
             of
             the
             second
             yeere
             after
             the
             comming
             out
             of
             Egypt
             ,
             and
             not
             before
             the
             giving
             of
             the
             Law
             :
             which
             Tostatus
             proves
             by
             this
             argunent
             ,
             The
             Law
             was
             given
             the
             third
             day
             ,
             after
             they
             came
             to
             Sinai
             ;
             but
             it
             was
             impossible
             that
             Iethro
             should
             in
             the
             space
             of
             three
             daies
             ,
             heare
             that
             Moses
             and
             the
             people
             of
             Israel
             were
             in
             the
             wildernesse
             of
             Sinai
             ,
             and
             come
             there
             unto
             them
             ,
             that
             Moses
             should
             goe
             forth
             and
             meet
             him
             ,
             and
             receive
             him
             ,
             and
             entertaine
             him
             ;
             that
             Iethro
             should
             observe
             the
             manner
             of
             Moses
             his
             government
             ,
             in
             litigious
             judgement
             from
             morning
             till
             evening
             ,
             and
             give
             counsell
             to
             rectifie
             it
             ;
             that
             Moses
             should
             take
             course
             to
             helpe
             it
             ;
             how
             could
             all
             this
             be
             done
             in
             those
             three
             daies
             ,
             which
             were
             also
             appointed
             for
             sanctifying
             the
             people
             against
             the
             receiving
             of
             the
             Law
             ?
             Therefore
             g
             he
             concludeth
             that
             the
             story
             of
             
               Iethro
               Exod.
            
             18.
             is
             an
             anticipation
             .
             Lastly
             ,
             he
             saith
             ,
             the
             seventy
             Elders
             mentioned
             Exod.
             24.
             could
             not
             be
             Judges
             who
             did
             judge
             the
             people
             before
             Iethro
             came
             ,
             because
             Iethro
             did
             observe
             the
             whole
             burthen
             of
             government
             did
             lie
             upon
             Moses
             alone
             ,
             and
             there
             were
             no
             other
             Judges
             .
          
           
             Now
             it
             is
             to
             be
             observed
             ,
             that
             the
             seventy
             Elders
             chosen
             and
             called
             Exod.
             24.
             were
             also
             invested
             with
             h
             authority
             in
             judging
             controversies
             ,
             wherein
             Aaron
             or
             Hur
             were
             to
             preside
             vers
             .
             14.
             
             They
             are
             joyned
             with
             
               Aaron
               ,
               Nadad
            
             ,
             and
             Abihu
             ,
             and
             are
             called
             up
             as
             a
             Representative
             of
             the
             whole
             Church
             ,
             when
             God
             was
             making
             a
             Covenant
             with
             his
             people
             .
             T
             is
             after
             the
             Judiciall
             lawes
             ,
             Exod.
             21.
             
             &
             22.
             
             &
             23.
             and
             that
             24
             Chapter
             is
             a
             transition
             to
             the
             ceremoniall
             lawes
             concerning
             the
             worship
             of
             God
             ,
             and
             structure
             of
             the
             Tabernacle
             ,
             which
             are
             to
             follow
             .
             Neither
             had
             the
             seventy
             Elders
             (
             of
             which
             now
             I
             speake
             )
             any
             share
             of
             the
             Supreme
             civill
             Government
             ,
             to
             judge
             hard
             Civill
             causes
             ,
             and
             to
             receive
             appeals
             concerning
             those
             things
             from
             the
             inferiour
             Judges
             ;
             for
             all
             this
             did
             still
             lie
             upon
             Moses
             
             alone
             ,
             Num.
             11.
             14.
             
             Furthermore
             they
             saw
             the
             glory
             of
             the
             Lord
             ,
             and
             were
             admitted
             to
             a
             sacred
             banquet
             ,
             and
             to
             eat
             of
             the
             Sacrifices
             in
             his
             presence
             Exod.
             24.
             5
             ,
             10
             ,
             11.
             and
             were
             thereby
             confirmed
             in
             their
             calling
             .
             All
             which
             laid
             together
             may
             seem
             to
             amount
             to
             no
             lesse
             then
             a
             solemne
             interesting
             and
             investing
             of
             them
             into
             an
             Ecclesiasticall
             authority
             .
          
           
             The
             next
             proofe
             for
             the
             Ecclesiasticall
             Sanhed●in
             shall
             be
             taken
             from
             Deut.
             17.
             8
             ,
             9
             ,
             10
             ,
             11
             ,
             12.
             where
             observe
             1.
             
             T
             is
             agreed
             upon
             both
             by
             Jewish
             and
             Christian
             Expositors
             ,
             that
             this
             place
             holds
             forth
             a
             supreme
             civill
             Court
             of
             Judges
             ,
             and
             the
             authority
             of
             the
             civill
             Sanhedrin
             is
             mainly
             grounded
             on
             this
             very
             Text.
             Now
             if
             this
             Text
             hold
             forth
             a
             superior
             civill
             Jurisdiction
             (
             as
             is
             universally
             acknowledged
             )
             it
             holds
             forth
             also
             a
             superior
             Ecclesiasticall
             Jurisdiction
             distinct
             from
             the
             Civill
             .
             For
             the
             Text
             carrieth
             the
             authority
             and
             sentence
             of
             the
             Priests
             as
             high
             ,
             as
             the
             authority
             and
             sentence
             of
             the
             Judges
             ,
             and
             that
             in
             a
             disjunctive
             way
             ,
             as
             two
             powers
             ,
             (
             not
             one
             )
             and
             each
             of
             them
             binding
             ,
             respectively
             ,
             and
             in
             its
             proper
             sphere
             .
             2.
             
             The
             Hebrew
             Doctors
             tell
             us
             of
             three
             kinds
             of
             causes
             ,
             which
             being
             found
             difficult
             were
             transmitted
             from
             the
             inferiour
             Courts
             to
             those
             at
             Ierusalem
             .
             1.
             capitall
             causes
             .
             2.
             mulcts
             .
             3.
             leprosie
             ,
             and
             the
             judgement
             of
             clean
             or
             unclean
             .
             Now
             this
             third
             belonged
             to
             the
             cognizance
             and
             judgement
             of
             the
             Priests
             .
             Yea
             the
             Text
             it self
             holdeth
             forth
             two
             sorts
             of
             causes
             ,
             and
             controversies
             ,
             some
             forensicall
             between
             blood
             and
             blood
             :
             some
             ceremoniall
             
               between
               stroke
               and
               stroke
            
             ;
             not
             onely
             Hierome
             ,
             but
             the
             Chaldee
             ,
             and
             Greek
             ,
             readeth
             ,
             
               between
               leprosie
               and
               leprosie
               .
               Grotius
            
             noteth
             ,
             the
             Hebrew
             word
             is
             used
             for
             leprosie
             ,
             many
             times
             in
             one
             chapter
             ,
             Lev.
             13.
             
             
               Plea
               and
               plea
            
             seemeth
             common
             to
             both
             ,
             there
             being
             difference
             of
             judgement
             concerning
             the
             one
             and
             the
             other
             .
             3.
             
             Here
             are
             two
             Iudicatories
             distinguished
             by
             the
             disjunctive
             Or
             V.
             12.
             which
             we
             have
             both
             in
             the
             Hebrew
             ,
             Chaldee
             ,
             Greek
             ,
             and
             in
             our
             English
             Translation
             ;
             so
             that
             vers
             .
             9.
             and
             is
             put
             for
             or
             ,
             as
             Grotius
             noteth
             ,
             expounding
             that
             verse
             by
             vers
             .
             12.
             
             And
             as
             the
             Priests
             and
             Levites
             are
             put
             in
             the
             plurall
             V.
             9.
             the
             like
             must
             be
             understood
             of
             the
             Iudge
             ,
             whereby
             we
             must
             understand
             Iudges
             ,
             and
             so
             the
             Chaldee
             readeth
             V.
             9.
             even
             as
             (
             saith
             Ainsworth
             )
             many
             Captains
             are
             in
             the
             Hebrew
             called
             
               an
               head
            
             ,
             1
             Chron.
             4.
             42.
             
             And
             
             so
             you
             have
             there
             ,
             references
             of
             difficult
             cases
             from
             inferior
             Courts
             ,
             to
             the
             Priests
             or
             to
             the
             Judges
             at
             Ierusalem
             .
             4.
             
             There
             is
             also
             some
             intimation
             of
             a
             twofold
             sentence
             ;
             one
             concerning
             
               the
               meaning
               of
               the
               Law
               ,
               according
               to
               the
               sentence
               of
               the
               Law
               ,
               which
               they
               shall
               teach
               thee
               ,
            
             V.
             11.
             and
             this
             belonged
             to
             the
             Priests
             ,
             Mal.
             2.
             7.
             
               for
               the
               Priests
            
             (
             it
             s
             not
             said
             
               the
               Judges
               )
               lips
               should
               preserve
               knowledge
               ,
               and
               they
               should
               seek
               the
               Law
               at
               his
               mouth
               .
            
             Another
             concerning
             
               matter
               of
               fact
               ,
               and
               according
               to
               the
               judgement
               which
               they
               shall
               tell
               thee
               ,
               thou
               shalt
               do
               .
               Grotius
            
             upon
             the
             place
             acknowledgeth
             a
             udgement
             of
             the
             Priests
             distinct
             from
             that
             of
             the
             Judges
             :
             and
             he
             add●th
             a
             simile
             from
             the
             Roman
             Synod
             consisting
             of
             seventy
             Bishops
             which
             was
             consulted
             in
             weighty
             controversies
             .
             But
             he
             is
             of
             opinion
             that
             the
             Priests
             and
             Levites
             did
             onely
             end
             avour
             to
             satisfie
             and
             reconcile
             the
             dissenting
             parties
             ,
             which
             if
             they
             did
             ,
             well
             ,
             if
             not
             ,
             that
             then
             they
             referred
             the
             reasons
             of
             both
             parties
             to
             the
             Sanhedrin
             ,
             who
             gave
             forth
             their
             decree
             upon
             the
             whole
             matter
             .
             The
             first
             part
             of
             that
             which
             he
             saith
             ,
             helpeth
             me
             .
             But
             this
             last
             hath
             no
             ground
             in
             the
             Text
             ,
             but
             is
             manife●ly
             inconsistent
             therewith
             ,
             V.
             12.
             
             
               The
               man
               that
               will
               doe
               presumptuously
               ,
               and
               will
               not
               hearken
               unto
               the
               Priest
               ,
               or
               unto
               the
               Judge
               ,
               even
               that
               man
               shall
               die
               .
            
             Which
             proves
             ,
             i
             that
             the
             judgement
             of
             both
             was
             supreme
             
               in
               suo
               genere
            
             ,
             that
             is
             ,
             if
             it
             was
             a
             controver●e
             ceremoniall
             ,
             between
             leprosie
             and
             leprosie
             ,
             or
             between
             clean
             and
             unclean
             ,
             Lev.
             10.
             9
             ,
             10
             ,
             11.
             
             Ezech.
             22.
             26.
             or
             dogmaticall
             and
             doctrinall
             ,
             concerning
             the
             sence
             of
             the
             Law
             ,
             and
             answering
             
               de
               Jure
            
             ,
             when
             the
             sence
             of
             the
             Law
             was
             controverted
             by
             the
             Iudges
             of
             the
             Cities
             ,
             then
             he
             that
             would
             not
             stand
             to
             the
             sentence
             of
             the
             Ecclesiasticall
             Sanhedrin
             ,
             whereof
             the
             high
             Priest
             was
             pre●dent
             ,
             was
             to
             die
             the
             death
             .
             But
             if
             the
             cause
             was
             criminall
             ,
             as
             between
             blood
             and
             blood
             ,
             wherein
             the
             nature
             or
             proofe
             of
             the
             fact
             ,
             could
             not
             be
             agreed
             upon
             ,
             by
             the
             Judges
             of
             the
             Cities
             ,
             then
             he
             that
             would
             not
             submit
             to
             the
             decree
             of
             the
             civill
             Sanhedrin
             at
             I●…rusalem
             should
             die
             the
             death
             .
             And
             thus
             the
             English
             Divines
             in
             their
             late
             annotations
             ,
             give
             the
             sence
             according
             to
             the
             disjunction
             ,
             V.
             12.
             
             
               While
               the
               Priest
               bringeth
               warrant
               from
               God
               for
               the
               sentenee
               which
               he
               passeth
               in
               the
               cause
               of
               man
               ,
               Ezech.
            
             44.
             23
             ,
             24.
             
               he
               that
               contumaciously
               disobeyeth
               him
               disobeyeth
               God
               ,
               Luke
            
             10.
             16.
             
             Matth.
             10.
             14.
             
             
               The
               cause
               is
               alike
            
             
             
               if
               the
               just
               sentence
               of
               a
               competent
               Judge
               be
               contemned
               in
               secular
               effaires
               .
            
          
           
             In
             the
             third
             place
             ,
             we
             read
             that
             David
             did
             thus
             divide
             the
             Levites
             (
             at
             that
             time
             eight
             and
             thirty
             thousand
             )
             foure
             and
             twenty
             thousand
             of
             them
             were
             to
             set
             forward
             the
             work
             of
             the
             house
             of
             the
             Lord
             ,
             foure
             thousand
             were
             porters
             ,
             and
             foure
             thousand
             praised
             the
             Lord
             with
             instruments
             ,
             and
             six
             thousand
             of
             them
             were
             made
             some
             schoterim
             Officers
             ,
             and
             some
             sch●…phtim
             Judges
             ,
             1
             Chro.
             23.
             4.
             
             Some
             understand
             by
             Schoterim
             Rulers
             ,
             or
             those
             who
             were
             over
             the
             charge
             .
             To
             speak
             properly
             schophtim
             were
             those
             that
             gave
             sentence
             ;
             schoterim
             those
             that
             lookt
             to
             the
             execution
             of
             the
             sentence
             ,
             and
             to
             the
             keeping
             of
             the
             law
             ,
             like
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             among
             the
             Craecians
             :
             (
             for
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             was
             one
             thing
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             another
             .
             )
             So
             1
             Chro.
             26.
             29.
             
             
               Chenaniah
               and
               his
               sonnes
               were
               for
               the
               outward
               businesse
               over
               Israel
               ,
               fo●…
               Officers
            
             (
             or
             
               Rulers
               or
               over
               the
               charge
               )
               and
               Judges
               :
            
             that
             is
             ,
             they
             were
             not
             tied
             to
             attendance
             and
             service
             in
             the
             Temple
             ,
             as
             the
             Porters
             and
             singers
             ,
             and
             those
             that
             did
             service
             about
             the
             Sacrifices
             ,
             Lights
             ,
             Washings
             ,
             and
             such
             like
             things
             in
             the
             Temple
             :
             but
             they
             k
             were
             to
             judge
             and
             give
             sentence
             concerning
             the
             law
             and
             the
             meaning
             thereof
             ,
             when
             any
             such
             controversie
             should
             be
             brought
             before
             them
             from
             any
             of
             the
             Cities
             in
             the
             Land
             :
             They
             were
             not
             appointed
             to
             be
             Officers
             and
             Judges
             over
             the
             rest
             of
             the
             Levites
             to
             keepe
             them
             in
             order
             (
             for
             which
             course
             was
             taken
             in
             another
             way
             )
             but
             to
             be
             Rulers
             and
             Judges
             
               over
               Israel
            
             ,
             saith
             the
             Text
             ,
             in
             
               the
               outward
               businesse
            
             which
             came
             from
             without
             to
             Ierusalem
             ,
             in
             judging
             of
             which
             peradventure
             they
             were
             to
             attend
             by
             course
             ,
             or
             as
             they
             should
             be
             called
             .
             If
             any
             say
             that
             all
             those
             Levites
             who
             were
             Judges
             did
             not
             sit
             in
             judgement
             at
             Ierusalem
             ,
             but
             some
             of
             them
             in
             severall
             Cities
             of
             the
             Land
             ,
             that
             there
             might
             be
             the
             easier
             accesse
             to
             them
             ;
             I
             can
             easily
             grant
             it
             ,
             and
             I
             verily
             believe
             it
             was
             so
             ,
             and
             it
             maketh
             the
             more
             for
             a
             Church
             government
             in
             particular
             Cities
             ,
             which
             was
             subordinate
             to
             the
             Ecclesiasticall
             Sanh
             d●in
             at
             Ierusalem
             .
             However
             the
             Levites
             had
             a
             ruling
             power
             ,
             and
             Deut.
             31.
             28.
             those
             who
             are
             schoterim
             in
             the
             originall
             ,
             the
             Septuagints
             call
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               Hierome
               ,
               Doctores
            
             ,
             because
             their
             Teachers
             were
             Officers
             over
             the
             charge
             ,
             and
             had
             a
             share
             in
             Government
             .
             Now
             no
             man
             can
             imagine
             that
             there
             were
             no
             other
             Officers
             over
             the
             charge
             not
             Judges
             
             in
             Israel
             ,
             except
             the
             Levites
             onely
             ;
             for
             it
             followeth
             in
             that
             same
             Story
             ,
             ●
             Chro.
             28.
             1.
             
             
               And
               David
               assembled
               all
               the
               Princes
               of
               Israel
               ,
               the
               Princes
               of
               the
               Tribes
               ,
               and
               the
               Captains
               of
               the
               Companies
               that
               ministred
               to
               the
               King
               by
               course
               ,
               &
               the
               Captains
               over
               the
               thousands
               ,
               &c.
               
            
             Nor
             yet
             wil
             any
             man
             say
             ,
             that
             the
             Levites
             were
             Officers
             over
             the
             charge
             ,
             and
             Judges
             of
             the
             same
             kind
             ,
             in
             the
             same
             manner
             ,
             or
             for
             the
             same
             ends
             ,
             with
             the
             civill
             Rulers
             and
             Judges
             ,
             or
             the
             military
             Commanders
             ;
             or
             that
             there
             was
             no
             distinction
             between
             the
             ruling
             power
             of
             the
             Princes
             ,
             and
             the
             ruling
             power
             of
             the
             Levites
             .
             Where
             then
             shall
             the
             difference
             lie
             ,
             if
             not
             in
             this
             ,
             that
             there
             was
             an
             Ecclesiasticall
             Government
             ,
             besides
             the
             Civill
             and
             Military
             ?
             I
             grant
             those
             Levites
             did
             rule
             and
             judge
             not
             onely
             
               in
               all
               the
               businesse
               of
               the
               Lord
               ,
            
             but
             also
             
               in
               the
               service
               of
               the
               King
               ,
            
             1
             Chro.
             26.
             30
             ,
             32.
             
             But
             the
             reason
             was
             ,
             because
             the
             Jewes
             had
             no
             other
             civill
             Law
             ,
             but
             Gods
             owne
             Law
             ,
             which
             the
             Priests
             and
             Levites
             were
             to
             expound
             .
             So
             that
             it
             was
             proper
             for
             that
             time
             ,
             and
             there
             is
             not
             the
             like
             reason
             that
             the
             Ministers
             of
             Jesus
             Christ
             in
             the
             New
             Testament
             should
             judge
             or
             rule
             in
             civill
             affairs
             :
             (
             nay
             it
             were
             contrary
             to
             the
             rule
             of
             Christ
             and
             his
             Apostles
             for
             us
             to
             do
             so
             )
             yet
             the
             Levites
             their
             judging
             and
             governing
             in
             all
             the
             bufines
             of
             the
             Lord
             ,
             is
             a
             patterne
             left
             for
             the
             entrusting
             of
             Church
             officers
             in
             the
             New
             Testament
             with
             a
             power
             of
             Church
             government
             :
             there
             being
             no
             such
             reason
             for
             it
             ,
             as
             to
             make
             it
             peculiar
             to
             the
             old
             Testament
             ,
             and
             not
             common
             to
             the
             New.
             
          
           
             The
             fourth
             Scripture
             which
             proves
             l
             an
             Ecclesiasticall
             government
             and
             Sanhedrin
             ,
             is
             2
             Chro.
             19.
             8
             ,
             10
             ,
             11.
             where
             Iehoshaphat
             restoreth
             the
             same
             Church
             government
             ,
             which
             was
             first
             instituted
             by
             the
             hand
             of
             Moses
             ,
             and
             afterward
             ordered
             and
             setled
             by
             
               David
               .
               Moreover
            
             (
             saith
             the
             Text
             )
             
               in
               Jerusalem
               did
               Jehoshaphat
               set
               of
               the
               Levites
               ,
               and
               of
               the
               Priests
               ,
               and
               of
               the
               chiefe
               of
               the
               Fathers
               of
               Israel
               ,
               for
               the
               judgement
               of
               the
               Lord
               ,
               and
               for
               controversies
               ,
               &c.
               
            
             It
             is
             not
             controverted
             whether
             there
             was
             a
             civill
             Sanhedrin
             at
             Ierusalem
             ,
             but
             that
             which
             is
             to
             be
             proved
             from
             the
             place
             ,
             is
             an
             Ecclesiasticall
             Court
             ,
             which
             I
             prove
             thus
             .
             Where
             there
             is
             a
             Court
             made
             up
             of
             Ecclesiasticall
             members
             ,
             judging
             Spirituall
             and
             Ecclesiasticall
             causes
             ,
             for
             a
             Spirituall
             and
             Ecclesiasticall
             end
             ,
             moderated
             by
             an
             Ecclesiasticall
             president
             ,
             having
             power
             ultimately
             and
             authoritatively
             to
             determine
             causes
             and
             
             controversies
             brought
             before
             them
             by
             appeale
             or
             reference
             from
             inferiour
             Courts
             ;
             and
             whose
             sentence
             is
             put
             in
             execution
             by
             Ecclesiasticall
             officers
             ;
             There
             it
             must
             needs
             be
             granted
             that
             there
             was
             a
             supream
             Ecclesiasticall
             court
             ,
             with
             power
             of
             Government
             .
             But
             such
             a
             Court
             we
             finde
             at
             Ierusalem
             in
             Iehoshaphats
             time
             .
             Ergo.
             The
             Proposition
             I
             suppose
             no
             man
             wil
             deny
             .
             For
             a
             Court
             so
             constituted
             ,
             so
             qualified
             ,
             and
             so
             authorised
             ,
             is
             the
             very
             thing
             now
             in
             debate
             .
             And
             he
             that
             will
             grant
             us
             the
             thing
             which
             is
             in
             the
             assumption
             ,
             shall
             have
             leave
             to
             call
             it
             by
             another
             name
             if
             he
             please
             .
             The
             assumption
             I
             prove
             by
             the
             parts
             .
             1.
             
             Here
             are
             Levites
             and
             Priests
             in
             this
             Court
             ,
             as
             members
             thereof
             ,
             with
             power
             of
             decisive
             suffrage
             ,
             and
             with
             them
             such
             of
             the
             chiefe
             of
             the
             Fathers
             of
             Israel
             ,
             as
             were
             joyned
             in
             the
             government
             of
             that
             Church
             ;
             Whence
             the
             Reverend
             and
             learned
             Assembly
             of
             Divines
             ,
             and
             many
             Protestant
             Writers
             before
             them
             have
             drawn
             an
             argument
             for
             Ruling
             Elders
             .
             And
             this
             is
             one
             of
             the
             Scriptures
             alledged
             by
             our
             Divines
             against
             Bellarmin
             ,
             to
             prove
             that
             others
             beside
             those
             who
             are
             commonly
             (
             but
             corruptly
             )
             called
             the
             Clergy
             ought
             to
             have
             a
             decisive
             voyce
             in
             Synods
             .
          
           
             2.
             
             Spirituall
             and
             Ecclesiasticall
             causes
             were
             here
             judged
             :
             which
             are
             called
             by
             the
             name
             of
             
               the
               judgement
               of
               the
               Lord
            
             ,
             V.
             8.
             and
             
               the
               matters
               of
               the
               Lord
            
             distinguished
             from
             
               the
               Kings
               matters
            
             ,
             V.
             11.
             so
             V.
             10.
             beside
             controversies
             
               between
               blood
               and
               blood
            
             ,
             that
             is
             ,
             concerning
             consanguinity
             and
             the
             interpreting
             of
             the
             Laws
             concerning
             forbidden
             degrees
             in
             marriage
             ,
             (
             it
             being
             observed
             by
             interpreters
             that
             all
             the
             lawfull
             or
             unlawfull
             degrees
             are
             not
             particularly
             expressed
             ,
             but
             some
             onely
             ,
             and
             the
             rest
             were
             to
             be
             judged
             of
             by
             parity
             of
             reason
             ,
             and
             so
             it
             might
             fall
             within
             the
             cognizance
             of
             the
             Ecclesiasticall
             Sanhedrin
             .
             )
             Though
             it
             may
             be
             also
             expounded
             otherwise
             ,
             
               between
               blood
               and
               blood
            
             ,
             that
             is
             ,
             Whether
             the
             murther
             was
             wilfull
             or
             casuall
             ,
             (
             which
             was
             matter
             of
             fact
             )
             the
             cognisance
             whereof
             belonged
             to
             the
             civill
             Judge
             ;
             It
             is
             further
             added
             
               between
               Law
               and
               Commandement
               ,
               Statutes
               and
               Judgements
               :
            
             noting
             seeming
             contradictions
             between
             one
             Law
             and
             another
             ,
             (
             such
             as
             
               Manasseb
               Ben
               Israel
            
             hath
             spoken
             of
             in
             his
             Conciliator
             )
             or
             when
             the
             sence
             and
             meaning
             of
             the
             Law
             is
             controverted
             ,
             (
             which
             is
             not
             matter
             of
             fact
             ,
             but
             of
             right
             )
             wherein
             speciall
             use
             was
             of
             the
             Priests
             whose
             lips
             should
             preserve
             
             knowledge
             and
             the
             Law
             was
             to
             be
             sought
             at
             his
             mouth
             ,
             A●…al
             .
             2.
             7.
             and
             that
             not
             onely
             ministerially
             and
             doctrinally
             ,
             but
             judicially
             and
             in
             the
             Sanhedrin
             at
             Ierusalem
             ,
             such
             controversies
             concerning
             the
             Law
             of
             God
             were
             brought
             before
             them
             ,
             as
             in
             2
             Chro.
             19.
             the
             place
             now
             in
             hand
             .
             
               Yea
               shall
               even
               warn
               them
               ,
               &c.
               
            
             Which
             being
             spoken
             to
             the
             Court
             ,
             must
             be
             meant
             of
             a
             synedricall
             Decree
             ,
             determining
             those
             questions
             and
             controversies
             concerning
             the
             Law
             ,
             which
             should
             come
             before
             them
             .
             As
             for
             that
             distinction
             in
             the
             Text
             of
             
               the
               Lords
               matters
            
             and
             
               the
               Kings
               matters
               ,
               Erastus
            
             page
             274.
             saith
             that
             by
             the
             Lords
             matters
             is
             meant
             any
             cause
             expressed
             in
             the
             Law
             ,
             which
             was
             to
             be
             judged
             .
             Whereby
             he
             takes
             away
             the
             distinction
             which
             the
             Text
             makes
             ;
             for
             in
             his
             sence
             the
             Kings
             matters
             were
             the
             Lords
             matters
             .
             Which
             himselfe
             (
             it
             seems
             )
             perceiving
             ,
             he
             immediately
             yeeldeth
             our
             interpretation
             ,
             that
             by
             the
             Lords
             matters
             are
             meant
             things
             pertaining
             to
             the
             worship
             of
             God
             ;
             and
             by
             the
             Kings
             matters
             ,
             civill
             things
             .
             
               Si
               per
               illas
               libet
               res
               ad
               cultum
               Dei
               spectantes
               ,
               per
               haec
               res
               civiles
               accipere
               ,
               non
               pugnabo
               .
               If
               you
               please
            
             (
             saith
             he
             )
             
               by
               those
               ,
               to
               understand
               things
               pertaining
               to
               the
               worship
               of
               God
               ,
               by
               these
               ,
               civill
               things
               ,
               I
               will
               not
               be
               against
               it
               .
            
          
           
             3.
             
             It
             was
             for
             a
             Spirituall
             and
             Ecclesiasticall
             end
             ,
             
               ye
               shall
               even
               warne
               them
               that
               they
               trespasse
               not
               against
               the
               Lord.
            
             It
             s
             not
             said
             
               against
               one
               another
            
             ,
             but
             
               against
               the
               Lord
            
             ,
             for
             two
             reasons
             .
             1.
             
             Because
             mention
             had
             been
             made
             of
             the
             
               Commandements
               ,
               Statutes
            
             ,
             and
             Iudgements
             ,
             after
             the
             generall
             word
             Law
             ,
             V.
             10.
             by
             which
             names
             Interpreters
             use
             to
             understand
             (
             both
             in
             this
             and
             many
             other
             places
             of
             Scripture
             )
             the
             Lawes
             morall
             ,
             Ceremoniall
             and
             Judiciall
             .
             Now
             the
             case
             to
             be
             judged
             might
             be
             part
             of
             the
             Ceremoniall
             Law
             ,
             having
             reference
             to
             God
             and
             his
             Ordinances
             ;
             and
             not
             part
             of
             the
             Judiciall
             law
             ,
             or
             any
             injury
             done
             by
             a
             man
             to
             his
             neighbour
             .
             And
             in
             refer●nce
             to
             the
             morall
             Law
             it
             might
             ●e
             a
             trespasse
             against
             the
             first
             Table
             ,
             not
             against
             the
             second
             .
             2.
             
             Even
             in
             the
             case
             of
             a
             personall
             or
             civill
             injury
             ,
             or
             whatso●ver
             the
             controversie
             was
             that
             was
             brought
             before
             them
             ,
             they
             were
             to
             warn
             the
             Judges
             in
             the
             Cities
             not
             to
             trespasse
             against
             the
             Lord
             by
             mistaking
             or
             mis-understanding
             the
             Law
             ,
             or
             by
             righting
             mens
             wrongs
             so
             as
             to
             wrong
             Divine
             right
             .
             And
             for
             that
             end
             they
             were
             to
             determine
             the
             Ius
             ,
             and
             
             the
             intendment
             of
             the
             law
             ,
             when
             it
             was
             controverted
             .
          
           
             4.
             
             Whatsoever
             cause
             of
             their
             brethren
             that
             dwelt
             in
             the
             Cities
             ,
             should
             come
             unto
             them
             ,
             V.
             10.
             (
             whether
             it
             should
             come
             by
             appeale
             ,
             or
             by
             reference
             and
             arbitration
             )
             this
             Court
             at
             Ierusalem
             was
             to
             give
             out
             an
             ultimate
             and
             authoritative
             determination
             of
             it
             .
             So
             that
             what
             was
             brought
             from
             inferiour
             courts
             to
             them
             ,
             is
             brought
             no
             higher
             to
             any
             other
             Court.
             
          
           
             5.
             
             This
             Court
             had
             an
             Ecclesiasticall
             Prolocutor
             or
             moderator
             ,
             V.
             11.
             
             
               Amariah
               the
               chiefe
               Priest
               is
               over
               you
               in
               all
               matters
               of
               the
               Lord
               :
            
             Whereas
             Zebadiah
             the
             Ruler
             of
             the
             house
             of
             Iudah
             ,
             was
             Speaker
             in
             the
             civill
             Sanhedrin
             for
             all
             the
             Kings
             matters
             .
             Amariah
             and
             Zebadiah
             were
             not
             onely
             with
             the
             Sanhedrin
             ,
             as
             members
             ,
             or
             as
             Councellors
             ,
             but
             over
             them
             as
             Presidents
             .
             
               Eis
               summos
               Magistratus
            
             (
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             )
             
               ex
               amicorum
               numero
               praeposuit
               ,
               Amasiam
               Sacerdotem
               ,
               &
               ex
               Judae
               tribu
               Zebadiam
               ,
            
             saith
             
               Iosephus
               antiq
               .
               l.
               9.
               cap.
               1.
               
               Erastus
            
             confesseth
             pag.
             273.
             that
             both
             of
             them
             were
             Presidents
             set
             over
             the
             Sanhedrin
             .
             and
             pag.
             275.
             
             
               Si
               Sacerdotem
               in
               Dei
               nomine
               ,
               Zebadiam
               autem
               Regis
               praesedisse
               affirmetur
               ,
               non
               refragabor
               .
            
             He
             confesseth
             also
             ,
             that
             the
             one
             was
             more
             especially
             to
             take
             care
             of
             the
             Lords
             matters
             ,
             the
             other
             of
             the
             Kings
             matters
             .
             What
             then
             ?
             He
             saith
             they
             were
             Presidents
             both
             of
             them
             to
             the
             whole
             Sanhedrin
             ,
             not
             the
             one
             to
             one
             number
             ,
             and
             the
             other
             to
             another
             .
             Yet
             in
             this
             he
             yeeldeth
             also
             p.
             273.
             
             
               Quanquam
               non
               peccet
               forte
               ,
               qui
               Senatores
               hos
               per
               officia
               distributos
               di●…at
               ,
               ut
               alii
               magis
               haec
               ,
               alii
               magis
               illa
               negotia
               tractarint
               .
            
             Whosoever
             denieth
             that
             that
             place
             proveth
             two
             distinct
             Courts
             ,
             he
             may
             be
             convinced
             from
             this
             one
             reason
             ,
             and
             I
             shall
             say
             to
             him
             in
             the
             words
             of
             
               Bildad
               ,
               Jo●…
               〈◊〉
               .
               8.
               
               Enquire
               I
               pray
               thee
               of
               the
               former
               age
               ,
               and
               prepare
               thy selfe
               to
               the
               s●…arch
               of
               their
               fathers
               :
            
             and
             in
             the
             Prophets
             words
             ,
             
               Ierem.
               2.
               10.
               
               Passe
               over
               the
               Isles
               of
               Chittim
               ,
               and
               see
               ,
               and
               send
               unto
               Kedar
               and
               consider
               diligently
               :
               and
               see
               if
               there
               be
               such
               a
               thing
               .
            
             Where
             was
             it
             ever
             heard
             of
             ,
             that
             a
             Priest
             was
             President
             of
             a
             Cou●t
             ,
             and
             that
             in
             sacred
             things
             and
             causes
             ;
             that
             a
             civill
             Magistrate
             was
             president
             of
             a
             Court
             ,
             and
             that
             in
             civill
             causes
             :
             and
             yet
             not
             two
             Courts
             ,
             but
             one
             Court
             ?
             If
             both
             Courts
             had
             materially
             consisted
             of
             the
             same
             members
             ,
             of
             the
             same
             Priests
             ,
             and
             of
             the
             same
             fathers
             of
             Israel
             ,
             (
             which
             yet
             cannot
             be
             proved
             )
             this
             very
             diversification
             of
             the
             Presidents
             ,
             and
             of
             the
             subject
             
             matter
             ,
             (
             if
             there
             were
             no
             more
             )
             will
             prove
             two
             Courts
             formally
             distinct
             .
             Even
             as
             now
             among
             our selves
             the
             same
             men
             may
             be
             members
             of
             two
             ,
             or
             three
             ,
             or
             foure
             ,
             or
             more
             Courts
             ,
             but
             the
             distinction
             of
             Presidents
             ,
             and
             of
             the
             subject
             matter
             ,
             maketh
             the
             Court
             distinct
             .
          
           
             6.
             
             Here
             were
             also
             Ecclesiasticall
             Officers
             ,
             vers
             .
             11.
             
               also
               the
               Levites
               shall
               be
               officers
               before
               you
               .
            
             As
             before
             1
             
               Chro.
               23.
               
               &
            
             26.
             some
             of
             the
             Levites
             were
             schophtim
             Judges
             to
             give
             sentence
             ,
             others
             schoterim
             ,
             officers
             to
             see
             that
             sentence
             put
             in
             execution
             ,
             and
             to
             cause
             those
             that
             were
             refractory
             to
             obey
             it
             ,
             (
             so
             doe
             the
             Hebrews
             distinguish
             these
             two
             words
             )
             so
             it
             was
             here
             also
             ,
             some
             of
             the
             Levites
             appointed
             to
             judge
             ,
             V.
             8.
             some
             to
             doe
             the
             part
             of
             Officers
             in
             point
             of
             execution
             of
             Ecclesiasticall
             censures
             ,
             for
             they
             could
             not
             ,
             nor
             might
             not
             compell
             men
             by
             the
             civill
             Sword.
             The
             same
             name
             is
             given
             to
             military
             Officers
             who
             prosecute
             the
             commands
             of
             authority
             ,
             Iosh.
             1.
             10.
             
             And
             so
             much
             of
             this
             fourth
             .
          
           
             The
             fifth
             place
             which
             I
             take
             to
             hold
             forth
             that
             distinction
             of
             Courts
             and
             Jurisdictions
             is
             Ierem.
             26
             ,
             where
             first
             the
             Prophet
             is
             taken
             into
             the
             Court
             of
             the
             Priests
             and
             Prophets
             ,
             for
             which
             the
             Chaldee
             readeth
             Scribes
             ,
             whose
             office
             it
             was
             to
             be
             Doctors
             of
             the
             law
             ,
             and
             to
             resolve
             the
             difficult
             cases
             ,
             and
             in
             that
             capacity
             they
             were
             members
             of
             Ecclesiasticall
             councels
             ,
             Matth.
             2.
             4.
             
             To
             the
             same
             sence
             saith
             Diodati
             ,
             that
             the
             Prophets
             here
             spoken
             of
             ,
             were
             such
             as
             were
             learned
             in
             the
             law
             ,
             and
             had
             been
             bred
             in
             the
             Schooles
             and
             Colledges
             of
             the
             chiefe
             Prophets
             ,
             
               and
               in
               Jeremiahs
               time
               were
               present
               at
               Ecclesiasticall
               judgements
               and
               assemblies
               ,
               2
               Kings
               23.
               2.
               as
               in
               Christs
               〈◊〉
               Scribes
               and
               Doctors
               of
               the
               Law
               used
               to
               be
               ,
               who
               were
               somewhat
               like
               these
               Prophets
               .
               Menochius
            
             and
             others
             expound
             it
             as
             the
             Chaldee
             doth
             .
             In
             this
             Court
             Ieremiah
             was
             examined
             and
             judged
             as
             a
             false
             Prophet
             ,
             V.
             8.
             9.
             yet
             though
             they
             had
             judged
             him
             worthy
             to
             die
             ,
             the
             Court
             of
             the
             Princes
             acquitteth
             him
             as
             a
             Prophet
             of
             the
             Lord
             ,
             who
             had
             spoken
             to
             them
             in
             the
             name
             of
             the
             Lord
             ,
             V.
             10
             ,
             11
             ,
             16.
             
             That
             Ieremiahs
             cause
             was
             twice
             judged
             in
             two
             distinct
             Courts
             ,
             and
             two
             different
             sentences
             upon
             it
             ,
             hath
             been
             asserted
             by
             divers
             of
             the
             Erastian
             party
             to
             prove
             appeales
             from
             Ecclesiasticall
             to
             Civill
             courts
             :
             to
             which
             argument
             I
             have
             elsewhere
             spoken
             .
             
             Onely
             I
             take
             here
             what
             they
             grant
             ,
             that
             there
             were
             two
             Courts
             ,
             and
             two
             sentenc●s
             given
             ,
             and
             so
             it
             was
             .
             The
             sentence
             of
             the
             Court
             of
             the
             Priests
             ,
             (
             as
             themselves
             explaine
             it
             ,
             V.
             11.
             )
             was
             this
             ,
             
               This
               man
               is
               worthy
               to
               die
               ,
            
             or
             as
             the
             Hebrew
             hath
             it
             ,
             
               the
               judgement
               of
               death
               is
               for
               this
               man.
            
             The
             Chaldee
             thus
             ,
             
               a
               sinne
               of
               the
               judgement
               of
               death
               is
               upon
               this
               man.
            
             For
             (
             say
             they
             )
             he
             hath
             〈◊〉
             so
             and
             so
             ;
             and
             he
             that
             speaketh
             against
             this
             City
             ,
             and
             against
             this
             holy
             place
             is
             worthy
             to
             die
             .
             But
             the
             sentence
             ●f
             the
             Court
             of
             the
             Princes
             is
             V.
             16.
             
             
               This
               man
               is
               n●…t
               worthy
               to
               die
               ,
               for
               he
               hath
               spoken
               to
               us
               in
               the
               name
               of
               the
               Lord
               our
               God.
            
             They
             doe
             not
             say
             to
             the
             Priests
             ,
             Who
             did
             put
             any
             jurisdiction
             or
             authority
             to
             judge
             ,
             in
             your
             hands
             ?
             but
             they
             acquit
             him
             in
             point
             of
             fact
             ,
             whom
             the
             Court
             of
             the
             Priests
             had
             condemned
             in
             point
             of
             right
             ,
             as
             if
             they
             had
             said
             to
             the
             Priests
             ,
             if
             Ieremiah
             were
             a
             false
             Prophet
             ,
             you
             had
             reason
             to
             call
             for
             justice
             upon
             him
             even
             unto
             death
             :
             but
             your
             judgement
             hath
             runne
             upon
             a
             false
             supposition
             in
             point
             of
             fact
             ,
             which
             we
             doe
             not
             finde
             proved
             ,
             but
             know
             to
             be
             false
             .
             Wherefore
             from
             this
             place
             ,
             these
             two
             things
             may
             appeare
             :
             1
             ▪
             That
             the
             Court
             of
             the
             Priests
             had
             not
             power
             of
             capitall
             punishments
             ;
             for
             if
             they
             had
             ,
             certainly
             Ieremiah
             had
             been
             put
             to
             death
             ,
             as
             Hierom
             noteth
             .
             2.
             
             Yet
             they
             had
             a
             power
             to
             judge
             of
             a
             false
             Prophet
             ,
             and
             judicially
             to
             pronounce
             him
             to
             be
             a
             false
             Prophet
             ,
             and
             such
             a
             one
             as
             ought
             to
             be
             punished
             so
             and
             so
             ,
             according
             to
             the
             Law.
             That
             they
             had
             such
             a
             power
             ,
             appeareth
             ,
             1.
             from
             V.
             8
             ,
             9.
             where
             they
             doe
             not
             take
             him
             to
             lead
             him
             to
             the
             Court
             of
             the
             Princes
             ,
             and
             there
             to
             ●ccuse
             him
             ;
             but
             they
             take
             him
             ,
             so
             as
             to
             give
             forth
             their
             owne
             sentence
             against
             him
             ,
             as
             against
             a
             false
             Prophet
             ,
             
               Thou
               shalt
               surely
               die
            
             ,
             say
             they
             ,
             
               why
               hast
               thou
               prophesied
               in
               the
               name
               of
               the
               Lord
               ,
               &c.
               
            
             Why
             didst
             thou
             dare
             to
             pretend
             the
             name
             of
             God
             ,
             as
             if
             God
             had
             sent
             thee
             to
             preach
             against
             the
             Temple
             and
             holy
             City
             ?
             2.
             
             I●…remiah
             doth
             not
             in
             all
             his
             differences
             alledge
             that
             the
             Priests
             and
             Scribes
             had
             not
             power
             to
             judge
             of
             a
             false
             Prophet
             ,
             or
             to
             give
             sentence
             against
             one
             in
             such
             a
             case
             .
             Nor
             yet
             did
             the
             Princes
             object
             this
             ,
             as
             hath
             been
             said
             ;
             yet
             this
             had
             been
             as
             strong
             an
             exception
             as
             could
             have
             been
             made
             against
             the
             Priests
             ,
             if
             they
             had
             assumed
             a
             power
             and
             authority
             of
             judgement
             ,
             which
             was
             without
             their
             Sphere
             ,
             and
             did
             not
             at
             all
             belong
             unto
             them
             .
             
             3.
             
             If
             you
             compare
             the
             sentence
             of
             the
             Priests
             with
             the
             sentence
             of
             the
             Princes
             ,
             the
             former
             is
             
               in
               suo
               genere
            
             ,
             no
             lesse
             judiciall
             ,
             authoritative
             ,
             and
             peremptory
             ,
             than
             the
             later
             :
             onely
             that
             was
             affirmative
             ,
             this
             was
             negative
             .
             Finally
             ,
             let
             us
             take
             for
             a
             conclusion
             of
             this
             Argument
             ,
             that
             which
             M
             
             r.
             Prynne
             himselfe
             in
             his
             fourth
             part
             of
             
               The
               Soveraigne
               power
               of
               Parliaments
               and
               Kingdomes
               ,
            
             pag.
             144.
             tels
             us
             out
             of
             
               vindiciae
               contra
               Tyrannos
            
             ,
             with
             an
             approbatory
             and
             encomiastick
             close
             of
             his
             citation
             .
             
               Ieremy
               being
               sent
               by
               God
               to
               denounce
               the
               overthrow
               of
               the
               City
            
             Jerusalem
             ,
             
               is
               for
               this
               first
               condemned
            
             (
             citing
             in
             the
             Margin
             Ierem.
             26.
             )
             
               by
               the
               Priests
               and
               Prophets
               ,
               that
               is
               ,
               by
               the
               Ecclesiasticall
               Judgement
               or
               Senate
               :
               after
               this
               by
               all
               the
               people
               ,
               that
               is
               ,
               by
               the
               ordinary
               Judges
               of
               the
               City
               ,
               to
               wit
               ,
               by
               the
               Captains
               of
               thousands
               and
               hundreds
               :
               at
               last
               by
               the
               Princes
               of
               Judah
               :
               that
               is
               ,
               by
               71
               men
               sitting
               in
               the
               new
               porch
               of
               the
               Temple
               ;
               his
               cause
               being
               made
               known
               ,
               he
               is
               acquitted
               .
            
          
           
             The
             sixth
             place
             which
             intimateth
             an
             Ecclesiasticall
             Sanhedrin
             ,
             is
             Ierem.
             18.
             18.
             where
             the
             adversaries
             of
             Ieremiah
             say
             among
             themselves
             ,
             
               Come
               and
               let
               us
               d●…vise
               devices
               against
               Jeremiah
               ,
               for
               the
               Law
               shall
               not
               perish
               from
               the
               Priest
               ,
               nor
               counsell
               from
               the
               wise
               ,
               nor
               the
               word
               from
               the
               Prophet
               .
               Come
               ,
               and
               let
               us
               smite
               him
               with
               the
               tongue
               .
            
             The
             force
             of
             their
             argument
             ,
             (
             as
             not
             onely
             our
             Interpreters
             ,
             but
             Maldonat
             also
             and
             Sanctius
             ,
             following
             Aquinas
             and
             Lyra
             ,
             tell
             us
             )
             stands
             in
             this
             ,
             those
             who
             are
             of
             greatest
             authority
             in
             the
             Church
             ,
             the
             Priests
             ,
             Prophets
             ,
             and
             Elders
             ,
             with
             whom
             are
             the
             Oracles
             of
             truth
             ,
             doe
             contradict
             Ieremiah
             ,
             therefore
             he
             is
             a
             false
             Prophet
             .
             But
             what
             was
             the
             ground
             of
             this
             consequence
             ?
             surely
             the
             ground
             was
             ,
             that
             which
             Bullinger
             and
             the
             late
             English
             Annotations
             doe
             observe
             ,
             namely
             ,
             the
             Popish
             error
             was
             also
             their
             error
             ,
             the
             Church
             cannot
             erre
             .
             But
             let
             us
             yet
             follow
             the
             argument
             to
             the
             bottome
             .
             How
             came
             they
             to
             thinke
             the
             Church
             cannot
             erre
             ?
             or
             what
             was
             that
             Church
             which
             they
             thought
             infallible
             ?
             No
             doubt
             they
             had
             respect
             to
             the
             Law
             of
             the
             Sanhedrin
             ,
             
               Deut.
               17.
               10
               ,
               11
               ,
               12.
               
               And
               thou
               shalt
               doe
               according
               to
               the
               sentence
               which
               they
               of
               that
               place
               (
               which
               the
               Lord
               shall
               ●…hoose
               )
               shall
               shew
               thee
               ;
               and
               thou
               shalt
               observe
               to
               doe
               according
               to
               all
               that
               they
               enforme
               thee
               .
               According
               to
               the
               sen●…ence
               of
               the
               Law
               which
               they
               shall
               teach
               thee
               ,
               and
               according
               to
               the
            
             
             
               judgement
               which
               they
               shall
               tell
               thee
               ,
               thou
               shalt
               〈◊〉
               :
               thou
               shalt
               not
               decline
               from
               the
               sentence
               which
               they
               shall
               shew
               thee
               ,
               to
               the
               right
               hand
               ,
               or
               to
               the
               left
               ;
               And
               the
               man
               that
               will
               doe
               presumptuously
               ,
               and
               will
               not
               hearken
               unto
               the
               Priest
               (
               that
               standeth
               to
               minister
               there
               before
               the
               Lord
               thy
               God
               )
               or
               unto
               the
               Judge
               ,
               even
               that
               man
               shall
               die
               .
            
             From
             this
             Scripture
             misapplyed
             they
             drew
             an
             argument
             against
             Ieremiah
             .
             Wherein
             their
             meaning
             could
             not
             be
             this
             ,
             that
             the
             doctrine
             of
             every
             individuall
             Priest
             ,
             or
             of
             every
             individuall
             Scribe
             ,
             is
             infallible
             ,
             (
             for
             as
             the
             Law
             now
             cited
             did
             speak
             of
             the
             Sanhedrin
             ,
             not
             of
             individuall
             Priests
             ,
             so
             neither
             the
             Jewes
             of
             old
             nor
             the
             Papists
             after
             them
             ,
             have
             drawn
             the
             conceited
             infallibility
             so
             low
             ,
             as
             to
             every
             particular
             Priest.
             )
             But
             they
             mean
             collectively
             ,
             and
             point
             at
             an
             assembly
             or
             councell
             of
             Priests
             ,
             Wise-men
             ,
             and
             Prophets
             ,
             which
             (
             as
             they
             apprehended
             )
             could
             not
             erre
             ,
             and
             whose
             determination
             they
             preferred
             to
             the
             word
             of
             the
             Lord
             by
             
               Ieremiah
               :
               for
               the
               Law
            
             (
             that
             is
             ,
             saith
             Menochius
             ,
             the
             interpretation
             of
             the
             Law
             )
             
               can
               not
               perish
               from
               the
               Priest
               ,
               nor
               counsell
               from
               the
               wise
               .
            
             Now
             this
             was
             an
             Ecclesiasticall
             ,
             not
             a
             civill
             Sanhedrin
             ,
             which
             may
             appeare
             thus
             :
             First
             ,
             they
             doe
             not
             make
             mention
             of
             
               the
               Judge
            
             mentioned
             Deut.
             17.
             (
             where
             
               the
               Priest
            
             &
             
               the
               Judge
            
             are
             distinguished
             )
             onely
             they
             mention
             
               the
               Priest
               ,
               the
               Prophet
            
             ,
             (
             for
             which
             the
             Chaldee
             hath
             Scribe
             :
             which
             is
             all
             one
             ,
             as
             to
             the
             〈◊〉
             argument
             for
             we
             finde
             both
             Prophets
             and
             Scribes
             in
             Ecclesiasticall
             assemblies
             ,
             as
             was
             said
             before
             )
             and
             
               the
               wise
            
             .
             By
             
               the
               wise
            
             are
             meant
             those
             that
             were
             chiefe
             or
             did
             excell
             among
             the
             Scribes
             or
             Doctors
             of
             the
             Law.
             So
             Grotius
             annot
             .
             in
             Matth.
             ●3
             .
             34.
             and
             it
             may
             be
             collected
             from
             Ierem.
             8.
             8
             ,
             9.
             
             This
             is
             cert●ine
             ,
             that
             these
             
               wise
               men
            
             were
             Church-officers
             ;
             for
             as
             they
             are
             〈◊〉
             from
             the
             Judges
             ,
             Esay
             3.
             2.
             so
             Jesus
             Christ
             speaking
             of
             〈◊〉
             ,
             and
             other
             Ministers
             of
             the
             Gospel
             ,
             whom
             he
             was
             to
             send
             forth
             ,
             expresseth
             himselfe
             by
             way
             of
             allusion
             to
             the
             Ecclesiasticall
             Ministers
             of
             the
             Jewes
             .
             
               Matth
               23.
               34.
               
               Behold
               I
               send
               unto
               you
               Prophets
               ,
               and
               Wise
               men
               ,
               and
               Scribes
               ,
            
             which
             Luke
             ch
             .
             11.
             
             V.
             49.
             hath
             thus
             ,
             
               I
               will
               send
               them
               Prophets
               and
               Apostles
               .
            
             Secondly
             ,
             the
             civill
             Sanhedrin
             at
             this
             time
             did
             (
             so
             far
             as
             we
             can
             finde
             )
             contradict
             Ieremiah
             ;
             but
             when
             his
             cause
             came
             afterward
             before
             them
             ,
             Ierem.
             26.
             they
             shew
             much
             favour
             and
             friendship
             to
             him
             .
             Thirdly
             ,
             that
             which
             is
             added
             ,
             
             
               come
               and
               let
               us
               him
               smite
               with
               the
               tongue
               :
            
             may
             be
             three
             waies
             read
             ,
             and
             every
             way
             it
             sut●th
             to
             the
             Ecclesiasticall
             Sanhedrin
             (
             whether
             themselves
             be
             the
             speakers
             in
             the
             Text
             ,
             or
             whether
             the
             people
             be
             the
             speakers
             of
             it
             ,
             as
             of
             that
             which
             they
             would
             de●ire
             and
             move
             the
             Sanhedrin
             to
             doe
             in
             the
             name
             of
             them
             all
             )
             either
             thus
             :
             
               Let
               us
               smite
               him
               for
               the
               tongue
               ,
            
             that
             is
             for
             an
             Ecclesiasticall
             cause
             ,
             for
             false
             Doctrine
             .
             Or
             thus
             ,
             
               Let
               us
               smite
               him
               in
               the
               tongue
            
             (
             so
             the
             Septuagint
             ,
             and
             
               Arias
               Montanus
            
             )
             that
             is
             ,
             Let
             us
             smite
             him
             with
             an
             Ecclesiasticall
             censure
             ,
             and
             silence
             him
             ,
             and
             discharge
             him
             to
             preach
             any
             more
             to
             the
             people
             .
             Or
             thus
             ,
             
               Let
               us
               smite
               him
               with
               the
               tongue
               ,
            
             that
             is
             ,
             with
             an
             Ecclesiasticall
             sentence
             or
             declaration
             ,
             smite
             him
             not
             with
             the
             Sword
             (
             which
             belonged
             onely
             to
             the
             civill
             Magistrate
             )
             but
             with
             the
             tongue
             ,
             by
             declaring
             him
             to
             be
             a
             false
             Prophet
             ,
             and
             by
             determining
             the
             case
             
               de
               jure
            
             ,
             what
             ought
             to
             be
             done
             with
             him
             according
             to
             the
             Law.
             
          
           
             Seventhly
             ,
             consider
             another
             place
             ,
             
               Ezech.
               7.
               26.
               
               Then
               shall
               they
               seek
               a
               vision
               of
               the
               Prophet
               :
               but
               the
               Law
               shall
               perish
               from
               the
               Priest
               ,
               and
               counsell
               from
               the
               ancients
               .
            
             Here
             againe
             ,
             these
             are
             to
             be
             lookt
             upon
             collectively
             and
             conjunctly
             ,
             (
             not
             di●tributively
             and
             severally
             )
             and
             this
             I
             prove
             from
             the
             Text
             it selfe
             ,
             not
             onely
             because
             the
             counsell
             here
             sought
             for
             ,
             was
             not
             to
             be
             given
             by
             one
             ancient
             ,
             but
             by
             
               the
               ancients
            
             ,
             yea
             i●
             was
             a
             principall
             part
             of
             the
             curse
             or
             judgement
             ,
             that
             counsell
             could
             not
             be
             had
             from
             an
             assembly
             of
             ancients
             or
             Elders
             ,
             suppose
             it
             might
             be
             had
             from
             some
             individuall
             Elders
             here
             or
             there
             :
             )
             but
             also
             because
             the
             Antithesis
             in
             the
             Text
             intimateth
             a
             disappointment
             in
             that
             thing
             which
             was
             sought
             after
             .
             They
             shall
             seeke
             
               a
               vision
               from
               the
               Prophet
            
             ,
             or
             (
             as
             the
             Chaldee
             hath
             it
             )
             
               discipline
               from
               the
               Scribe
            
             .
             This
             they
             shall
             not
             finde
             ,
             and
             why
             ?
             because
             the
             Law
             shall
             perish
             from
             the
             Priest
             ,
             and
             counsell
             from
             the
             Ancients
             .
             It
             was
             therefore
             Consistoriall
             or
             Synedricall
             counsell
             ,
             Judgement
             ,
             or
             Disscipline
             ,
             which
             should
             be
             sought
             ,
             but
             should
             not
             be
             found
             .
             So
             that
             though
             a
             Prophet
             of
             the
             Lord
             shall
             peradventure
             be
             found
             ,
             who
             can
             reveale
             the
             councell
             of
             the
             Lord
             ,
             in
             a
             time
             of
             generall
             defection
             ,
             like
             Micaiah
             contradicting
             the
             400
             Prophets
             ,
             yet
             an
             Ecclesiasticall
             counsell
             of
             Prophets
             ,
             Scribes
             ,
             Priests
             ,
             and
             Elders
             ,
             sometime
             Israels
             glory
             ,
             shall
             turn
             to
             be
             Israels
             shame
             ,
             
             and
             that
             assembly
             which
             did
             sometime
             
               respondere
               d●…
               jure
            
             ,
             and
             pronounce
             righteous
             judgement
             ,
             and
             give
             light
             in
             difficult
             cases
             ,
             shall
             doe
             so
             no
             more
             :
             the
             very
             light
             of
             Israel
             shall
             be
             darknesse
             ;
             the
             law
             and
             counsell
             shall
             perish
             from
             them
             ;
             that
             is
             ,
             they
             shall
             not
             finde
             councell
             ,
             nor
             the
             understanding
             of
             the
             law
             ,
             saith
             
               Sanctius
               .
               Polanus
            
             upon
             the
             place
             draweth
             an
             Argument
             against
             the
             infallibility
             of
             counsels
             ,
             because
             the
             law
             and
             counsell
             did
             perish
             not
             onely
             (
             saith
             he
             )
             from
             the
             Priests
             here
             and
             there
             in
             the
             Cities
             ,
             but
             also
             from
             the
             high
             Priest
             ,
             and
             the
             other
             Priests
             and
             Elders
             ,
             who
             were
             together
             at
             Ierusalem
             .
             If
             this
             Text
             be
             rightly
             applied
             by
             him
             (
             and
             so
             it
             is
             by
             other
             Protestant
             Writers
             )
             to
             prove
             against
             Papists
             that
             Councels
             may
             erre
             ,
             then
             here
             was
             an
             Ecclesiasticall
             councell
             .
          
           
             Eightly
             ,
             even
             without
             Ierusalem
             and
             I●…da
             there
             was
             a
             Senate
             or
             assembly
             of
             Elders
             ,
             which
             did
             assist
             the
             Prophets
             in
             overseeing
             the
             manners
             of
             the
             people
             ,
             censuring
             sin
             ,
             and
             deliberating
             of
             the
             common
             affairs
             of
             the
             Church
             .
             This
             
               C.
               Bertramus
               de
               polit
               .
               Jud.
               c.
            
             16.
             collecteth
             from
             2
             
               Kings
               6.
               32.
               
               But
               Elisha
               sate
               in
               his
               house
               ,
               and
               the
               Elders
               sate
               with
               him
               .
            
             I
             know
             some
             think
             that
             those
             Elders
             were
             the
             Magistrates
             of
             Samaria
             ,
             but
             this
             I
             cannot
             admit
             ,
             for
             two
             reasons
             .
             1.
             
             Because
             
               Iosephus
               Antiq.
               lib.
               9.
               cap.
            
             2.
             cals
             them
             Elishaes
             disciples
             :
             and
             from
             him
             
               Hugo
               Cardinalis
               ,
               Carthusianus
            
             ,
             and
             others
             doe
             so
             expound
             the
             Text.
             They
             are
             called
             Elishas
             Disciples
             ,
             as
             the
             Apostles
             were
             Christs
             Disciples
             ,
             by
             way
             of
             Excellency
             and
             eminency
             :
             all
             the
             disciples
             or
             sonnes
             of
             the
             Prophets
             were
             not
             properly
             Elders
             ,
             but
             those
             onely
             who
             were
             assumed
             into
             the
             Assembly
             of
             Elders
             ,
             or
             called
             to
             have
             a
             share
             in
             the
             mannaging
             of
             the
             common
             affaires
             of
             the
             Church
             .
             2.
             
             Cajetan
             upon
             the
             place
             gives
             this
             reason
             from
             the
             Text
             it selfe
             ,
             to
             prove
             that
             these
             Elders
             were
             spirituall
             men
             (
             as
             he
             speaketh
             )
             because
             Elisha
             asketh
             them
             ,
             
               See
               ye
               how
               this
               sonne
               of
               a
               murderer
               hath
               sent
               to
               take
               away
               my
               head
               ?
            
             What
             expectation
             could
             there
             be
             ,
             that
             they
             did
             see
             a
             thing
             ,
             then
             secret
             and
             unheard
             of
             ,
             unlesse
             they
             had
             been
             men
             familiar
             with
             God
             ?
             Now
             these
             Elders
             were
             sitting
             close
             with
             Elisha
             in
             his
             house
             .
             It
             was
             not
             a
             publike
             or
             Church
             assembly
             for
             worship
             ,
             but
             for
             counsell
             ,
             deliberation
             ,
             and
             resolution
             ,
             in
             some
             case
             of
             difficulty
             and
             publike
             concernment
             .
             So
             Tostatus
             and
             Sanctius
             on
             the
             place
             .
             A
             paralell
             
             
             
             
             
             place
             there
             is
             ,
             Ezech.
             8.
             1.
             
             
               I
               sate
               in
               mine
               house
               ,
               and
               the
               Elders
               of
               Iudah
               sate
               before
               me
               .
            
             Whether
             those
             Elders
             came
             to
             know
             what
             God
             had
             revealed
             to
             the
             Prophet
             ,
             concerning
             the
             state
             of
             Iudah
             and
             Ierusalem
             ,
             as
             Lavater
             upon
             the
             place
             supposeth
             ,
             or
             for
             deliberation
             about
             some
             other
             thing
             ,
             it
             is
             nothing
             like
             a
             civill
             Court
             ,
             but
             very
             like
             an
             Ecclesiasticall
             senate
             .
             Now
             if
             such
             there
             was
             out
             of
             Ierusalem
             ,
             how
             much
             more
             in
             Ierusalem
             ,
             where
             (
             as
             there
             came
             greater
             store
             of
             Ecclesiasticall
             causes
             and
             controversies
             concerning
             the
             sence
             of
             the
             Law
             ,
             to
             be
             judged
             ,
             so
             )
             there
             was
             greater
             store
             of
             Ecclesiastical
             persons
             ●it
             for
             government
             ?
             whatsoever
             of
             this
             kind
             we
             finde
             elsewhere
             ,
             was
             but
             a
             Transsumpt
             ,
             the
             Archetype
             was
             in
             Ierusalem
             .
          
           
             Ninthly
             ,
             that
             place
             Ze●…h
             .
             7.
             1
             ,
             2
             ,
             3.
             helpeth
             me
             much
             .
             The
             Jews
             sent
             Commissioners
             unto
             the
             Temple
             ,
             there
             
               to
               speake
               unto
               the
               Priests
               which
               were
               in
               the
               house
               of
               the
               Lord
               of
               Hosts
               ,
               and
               to
               the
               Prophets
            
             (
             the
             Chaldee
             hath
             
               and
               to
               the
               Scribes
               )
               saying
               ,
               Should
               I
               weepe
               in
               the
               first
               moneth
               ,
               &c.
               
            
             Here
             is
             an
             Ecclesiasticall
             assembly
             ,
             which
             had
             authority
             to
             determine
             controversies
             concerning
             the
             worship
             of
             God.
             Grotius
             upon
             the
             place
             distinguisheth
             these
             Priests
             and
             Prophets
             from
             the
             civill
             Sanhedrin
             ,
             yet
             he
             saith
             they
             were
             to
             be
             consulted
             with
             ,
             in
             controverted
             cases
             ,
             according
             to
             the
             Law
             ,
             Deut.
             17.
             9.
             
             If
             so
             ,
             then
             their
             sentence
             was
             authoritative
             and
             binding
             ,
             so
             far
             that
             the
             man
             who
             did
             presumptuously
             disobey
             them
             ,
             was
             to
             die
             the
             death
             ,
             Deut.
             17.
             12.
             
          
           
             Tenthly
             ,
             let
             it
             be
             considered
             what
             is
             that
             
               Moshav
               Zekenim
               consessus
            
             or
             
               Cathedra
               seniorum
               ,
               Psal.
            
             107.
             32.
             
             (
             for
             though
             every
             argument
             be
             not
             an
             inf●llible
             demonstration
             ,
             yet
             
               cuncta
               juvant
               )
               let
               them
               exalt
               him
               also
               in
               the
               Congregation
               (
               or
               Church
               )
               of
               the
               people
               ,
               and
               praise
               him
               in
               the
               Assembly
               of
               the
               Elders
               .
            
             Compare
             this
             Text
             with
             Psalm
             115.
             9
             ,
             10
             ,
             11.
             as
             likewise
             with
             Psalm
             118.
             2
             ,
             3
             ,
             4.
             
             In
             all
             the
             three
             Texts
             ,
             there
             are
             three
             sorts
             of
             persons
             distinguished
             ,
             and
             more
             especially
             called
             upon
             to
             glorifie
             God.
             
               Oh
               that
               men
               would
               praise
               the
               Lord
               for
               his
               goodnesse
               ,
            
             saith
             the
             Text
             in
             hand
             ,
             Psalm
             107.
             31.
             for
             that
             you
             have
             in
             the
             other
             two
             places
             ,
             
               Ye
               that
               feare
               the
               Lord
               ,
               &c.
            
             for
             
               the
               congregation
               of
               the
               peple
            
             ,
             you
             have
             in
             the
             other
             two
             places
             Israel
             ,
             and
             
               the
               house
               of
               Israel
            
             .
             For
             
               the
               Assembly
               of
               the
               Elders
            
             ,
             you
             have
             in
             the
             other
             Texts
             ,
             
               the
               house
               of
               Aaron
            
             .
             I
             will
             not
             here
             build
             any
             thing
             upon
             the
             
             observation
             of
             
               Hugo
               Cardinalis
            
             on
             Psalm
             107.
             32.
             that
             the
             congregation
             of
             the
             Princes
             is
             not
             mentioned
             in
             this
             businesse
             ,
             because
             
               not
               many
               mighty
               ,
               not
               many
               noble
               ,
               &c.
               
            
             One
             thing
             I
             am
             sure
             of
             ,
             there
             were
             Elders
             in
             Israel
             ,
             clearly
             distinct
             both
             from
             the
             Princes
             ,
             Judges
             ,
             and
             civill
             Magistrates
             ,
             Ios.
             23.
             2.
             2
             
             Kings
             10.
             1.
             
             Ezra
             10.
             14.
             
             Acts
             4.
             5.
             and
             elsewhere
             .
             And
             the
             parallel
             Texts
             afore
             cited
             ,
             doe
             couple
             together
             these
             Elders
             and
             
               the
               house
               of
               Aaron
            
             ,
             as
             Pastors
             and
             ruling
             Elders
             now
             are
             ;
             and
             as
             the
             Priests
             and
             Elders
             are
             found
             conjoyned
             elsewhere
             in
             the
             old
             Testament
             ,
             Exod.
             24.
             1.
             
             Deut.
             27.
             1.
             with
             vers
             .
             9.
             
             Ezech.
             7.
             26.
             
             Ier.
             19.
             1.
             
             So
             Matth.
             26.
             59.
             
             The
             work
             also
             of
             giving
             thanks
             for
             mercies
             and
             deliverances
             obtained
             by
             the
             afflicted
             and
             such
             as
             have
             been
             in
             distresse
             (
             the
             purpose
             which
             the
             Psalmist
             hath
             in
             hand
             ,
             extended
             also
             to
             the
             deliverances
             of
             particular
             persons
             .
             )
             is
             more
             especially
             commended
             to
             those
             who
             are
             assembled
             in
             an
             Ecclesiasticall
             capacity
             .
             Even
             as
             now
             among
             our selves
             ,
             the
             civill
             Courts
             of
             Justice
             ,
             or
             Magistrates
             and
             Rulers
             or
             Judges
             assembled
             by
             themselves
             in
             a
             politick
             capacity
             ,
             use
             not
             to
             be
             desired
             to
             give
             thanks
             for
             the
             delivery
             of
             certain
             persons
             from
             a
             danger
             at
             Sea
             ,
             or
             the
             like
             .
             But
             it
             were
             very
             proper
             and
             fit
             to
             desire
             thanks
             to
             be
             returned
             ,
             1.
             by
             those
             that
             feare
             God
             ;
             for
             as
             we
             should
             desire
             the
             prayers
             ,
             so
             likewise
             the
             praises
             of
             the
             Saints
             .
             2.
             
             By
             the
             Church
             or
             Congregation
             ,
             of
             which
             they
             that
             have
             received
             the
             mercy
             are
             members
             .
             3.
             
             By
             the
             Eldership
             ,
             yea
             (
             if
             therebe
             occasion
             )
             by
             a
             Synod
             of
             Elders
             ,
             who
             as
             they
             ought
             to
             watch
             over
             the
             City
             of
             God
             ,
             and
             to
             stand
             upon
             their
             watch-tower
             for
             observing
             approaching
             dangers
             ,
             so
             they
             ought
             to
             take
             speciall
             notice
             of
             exemplary
             mercies
             ,
             bestowed
             upon
             the
             afflicted
             members
             of
             the
             Church
             ,
             and
             be
             an
             ensample
             to
             the
             flocke
             ,
             in
             giving
             thanks
             ,
             as
             well
             as
             in
             other
             holy
             duties
             .
          
           
             The
             eleventh
             place
             ,
             which
             seemeth
             to
             hold
             forth
             unto
             us
             an
             Ecclesiasticall
             Sanhedrin
             ,
             is
             Ezech.
             13.
             9.
             where
             its
             said
             of
             the
             Prophets
             that
             did
             see
             vanity
             ,
             and
             Divine
             lies
             :
             
               they
               shall
               not
               be
               in
               the
               assembly
               of
               my
               people
               ,
               neither
               shall
               they
               be
               written
               in
               the
               writing
               of
               the
               house
               of
               Israel
               ,
               neither
               shall
               they
               inter
               into
               the
               Land
               of
               Israel
               .
            
             Where
             (
             as
             Diodati
             and
             Grotius
             observe
             ,
             )
             the
             speech
             riseth
             by
             degrees
             .
             1.
             they
             shall
             not
             any
             more
             be
             admitted
             into
             the
             assembly
             or
             councell
             to
             have
             any
             voice
             there
             ,
             as
             Prophets
             in
             those
             
             daies
             had
             saith
             Diodati
             citing
             Ier.
             26.
             7.
             
             Secondly
             ,
             they
             shall
             not
             so
             much
             as
             come
             into
             the
             computation
             or
             numbring
             of
             the
             people
             as
             members
             of
             the
             Church
             of
             Israel
             .
             3.
             
             Nay
             they
             shall
             not
             be
             permitted
             to
             dwell
             in
             the
             holy
             Land
             ,
             or
             to
             returne
             thither
             from
             their
             captivity
             ;
             they
             shall
             not
             have
             so
             much
             favour
             as
             strangers
             had
             ,
             who
             might
             come
             into
             the
             holy
             Land
             and
             sojourne
             there
             .
          
           
             In
             the
             first
             branch
             ,
             the
             word
             translated
             assembly
             is
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             sod
             which
             properly
             signifieth
             
               a
               secret
            
             ,
             and
             is
             used
             for
             counsell
             (
             because
             counsell
             ought
             to
             be
             secret
             )
             or
             for
             the
             
               place
               of
               counsell
            
             ,
             or
             
               assembly
               of
               Counsellers
               .
               Pagnin
            
             in
             his
             Thesaurus
             p.
             1761.
             readeth
             this
             place
             with
             
               Hierome
               ,
               in
               consilio
            
             ,
             or
             otherwise
             saith
             he
             ,
             
               in
               concilio
               .
               Vatablus
               :
               in
               concilio
               populi
               mei
               non
               erunt
               .
            
             The
             Septuagints
             read
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             :
             that
             is
             ,
             those
             Prophets
             shall
             have
             no
             hand
             
               in
               the
               Discipline
               of
               my
               people
               .
            
             The
             same
             word
             they
             render
             in
             other
             places
             by
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             yea
             by
             both
             these
             put
             together
             ,
             Prov.
             20.
             19.
             where
             for
             the
             Hebrew
             sod
             ,
             the
             Septuagints
             have
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               He
               that
               revealeth
               the
               secret
               counsels
               in
               the
               Sanhedrin
            
             ;
             and
             it
             cohereth
             well
             with
             the
             preceding
             Verse
             ,
             where
             they
             mention
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             Governments
             .
             Sometime
             they
             expound
             the
             word
             by
             an
             Episcopall
             (
             I
             mean
             not
             Prelaticall
             )
             inspection
             Iob
             29.
             4.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               God
               was
               an
               overseer
               of
               my
               house
               .
            
             So
             that
             ,
             so
             far
             as
             the
             Septuagints
             authority
             can
             weigh
             ,
             that
             place
             Ezek.
             13.
             9.
             must
             be
             understood
             of
             the
             secluding
             of
             those
             Prophets
             from
             the
             Sanhedrin
             ,
             not
             from
             the
             Civill
             (
             in
             which
             the
             Prophets
             were
             not
             members
             )
             but
             from
             the
             Ecclesiasticall
             Sanhedrin
             .
          
           
             In
             the
             twelfth
             and
             last
             place
             ,
             the
             new
             Testament
             holds
             out
             to
             us
             an
             Ecclesiasticall
             Sanhedrin
             :
             Whether
             the
             civill
             Sanhedrin
             was
             wholy
             taken
             away
             by
             Herod
             ,
             and
             another
             civill
             Sanhedrin
             not
             substitute
             in
             the
             place
             of
             that
             which
             he
             took
             away
             ,
             but
             the
             Ecclesiasticall
             Sanhedrin
             onely
             remaining
             ,
             as
             some
             hold
             ;
             or
             whether
             both
             did
             then
             continue
             though
             not
             so
             clearely
             distinct
             ,
             as
             others
             hold
             :
             This
             we
             finde
             that
             there
             was
             an
             Ecclesiasticall
             government
             in
             the
             hands
             of
             Church-officers
             ;
             for
             1.
             there
             was
             a
             councell
             of
             the
             Priests
             and
             Elders
             and
             Scribes
             Matth.
             2.
             4.
             
             &
             16.
             21.
             
             &
             21.
             23.
             
             &
             26.
             57
             ,
             59.
             
             &
             27.
             1.
             12.
             
             Marke
             14.
             43.
             
             Luke
             22.
             66.
             
             Acts
             4.
             5.
             
             m
             The
             Centurists
             say
             that
             those
             
             Elders
             were
             joyned
             with
             the
             Priests
             in
             the
             government
             of
             the
             Church
             ,
             with
             Ecclesiasticall
             persons
             in
             Ecclesiasticall
             affaires
             .
             Which
             hath
             been
             rightly
             taken
             for
             a
             president
             of
             our
             ruling
             Elders
             .
             2.
             
             That
             Councell
             is
             called
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Luke
             22.
             66.
             
             Acts
             22.
             5.
             the
             Presbytery
             or
             Eldership
             :
             the
             very
             name
             which
             Paul
             gives
             to
             that
             assembly
             of
             Church-officers
             ,
             who
             ordained
             Timothy
             ,
             1
             Tim.
             4.
             14.
             is
             it
             credible
             that
             the
             Apostle
             would
             transfer
             the
             name
             of
             a
             civill
             Court
             to
             signifie
             an
             Assembly
             ,
             which
             was
             meerely
             Ecclesiasticall
             and
             not
             Civill
             ?
             The
             very
             use
             of
             the
             word
             in
             this
             sence
             by
             the
             Apostle
             ,
             tels
             us
             that
             in
             his
             age
             the
             word
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             was
             taken
             in
             an
             Ecclesiasticall
             notion
             onely
             .
             3.
             
             This
             Councell
             did
             examine
             Iesus
             concerning
             his
             Disciples
             and
             his
             doctrine
             ,
             and
             received
             witnesses
             against
             him
             ,
             and
             pronounced
             him
             guilty
             of
             blasphemy
             ,
             Matth.
             27.
             57.
             
             Marke
             14.
             53
             ,
             55.
             
             Ioh.
             18.
             19.
             
             Hence
             Protestant
             writers
             draw
             an
             argument
             against
             Papists
             ,
             to
             overthrow
             their
             infallibility
             of
             Councels
             :
             unto
             which
             argument
             Bellarmine
             deviseth
             foure
             answers
             .
             But
             it
             came
             not
             once
             into
             his
             thoughts
             ,
             to
             reply
             that
             this
             councell
             was
             civill
             ,
             not
             Ecclesiasticall
             ,
             which
             had
             been
             his
             best
             answer
             ,
             if
             any
             probability
             for
             it
             .
             It
             hath
             been
             supposed
             ,
             both
             by
             Protestant
             ,
             and
             Popish
             Writers
             ,
             that
             it
             was
             an
             Ecclesiasticall
             Councell
             ,
             such
             as
             the
             controversie
             is
             about
             :
             otherwise
             our
             Argument
             had
             been
             as
             impertinent
             ,
             as
             their
             answer
             was
             insufficient
             .
             4.
             
             Our
             opposites
             have
             no
             evasion
             here
             ,
             but
             that
             which
             
               Bilson
               ,
               Saravia
            
             ,
             and
             others
             of
             the
             Prelaticall
             party
             did
             answer
             in
             opposition
             to
             ruling
             Elders
             ;
             namely
             ,
             that
             the
             Jewish
             Elders
             were
             Judges
             or
             Magistrates
             ;
             But
             the
             reply
             which
             served
             then
             ,
             will
             serve
             now
             :
             the
             Elders
             are
             plainly
             distinguished
             from
             Judges
             ,
             Rulers
             ,
             and
             Princes
             ,
             Ios.
             8.
             33.
             
             &
             23.
             2.
             
             Deut.
             5.
             23.
             
             Iud.
             8.
             14.
             2
             
             Kings
             10.
             1
             ,
             5.
             
             Ezra
             10.
             14.
             
             Acts
             4.
             5.
             
             T●…status
             on
             Deut.
             21.
             2.
             
             &
             22.
             15
             ,
             16.
             observeth
             the
             same
             distinction
             of
             Judges
             and
             Elders
             .
             Pelargus
             on
             Deu●…
             .
             21.
             2
             ,
             3
             ,
             4.
             observeth
             the
             like
             .
             That
             which
             I
             say
             concerning
             the
             distinction
             of
             Judges
             and
             Elders
             may
             be
             confirmed
             by
             
               Halichoth
               Olam
               Tract
            
             .
             1.
             cap
             3.
             
             
               The
               Judges
               of
               Soura
               ,
               M.
               Houna
               ,
               and
               D.
               Isaac
               .
               The
               Iudges
               of
               Phoumbeditha
               M.
               Papa
               the
               sonne
               of
               Samuel
               ,
               &c.
               The
               Elders
               of
               Soura
               M.
               Houna
               and
               M.
               Hisda
               .
               The
               Elders
               of
               Phoumbeditha
               Ena
               and
               Abimi
               the
               sonne
               of
               Rahba
               .
            
             And
             thus
             we
             are
             taught
             how
             to
             
             under
             and
             th●se
             Gemarick
             phrases
             ,
             of
             the
             Judges
             of
             such
             a
             place
             ,
             and
             the
             Eld●rs
             of
             such
             a
             place
             ,
             that
             we
             may
             not
             mistake
             them
             as
             if
             they
             were
             one
             .
             5.
             
             Some
             have
             also
             drawne
             a
             patterne
             for
             the
             constitution
             of
             Synods
             ,
             from
             that
             Councell
             ,
             Acts
             4.
             5
             ,
             6.
             where
             we
             finde
             assembled
             together
             Rulers
             ,
             〈◊〉
             ,
             Elders
             ,
             Scri●es
             ,
             according
             to
             which
             patterne
             we
             have
             in
             our
             Synods
             ,
             1.
             the
             civill
             〈◊〉
             to
             preside
             in
             the
             order
             of
             proceedings
             ,
             for
             preventing
             tumults
             ,
             injuries
             ,
             disorders
             ,
             and
             to
             assist
             and
             protect
             the
             Synod
             .
             2.
             
             Pastors
             of
             Churches
             .
             3.
             
             Doctors
             from
             universities
             ,
             answering
             to
             the
             Scribes
             or
             Doctors
             of
             the
             Law.
             4.
             
             Ruling
             Elders
             who
             assist
             in
             the
             Government
             of
             the
             Church
             .
             6.
             
             After
             that
             Iudaea
             was
             redacted
             into
             a
             Province
             ,
             and
             the
             Romans
             having
             keptin
             their
             owne
             hands
             ,
             not
             only
             the
             power
             of
             life
             and
             death
             Iohn
             18.
             31.
             but
             all
             judgement
             in
             whatsovever
             civill
             ,
             or
             criminall
             offences
             ,
             falling
             out
             among
             the
             Jews
             ,
             meant
             by
             
               matters
               of
               wrong
               or
               wicked
               leudness
               ,
               Acts
            
             18.
             14.
             
             And
             having
             left
             to
             the
             Jewes
             no
             government
             ,
             nor
             any
             power
             of
             judgement
             ,
             except
             in
             things
             pertaining
             to
             their
             religion
             onely
             Ib.
             verse
             15.
             
             These
             six
             things
             considered
             ,
             it
             is
             very
             unprobable
             (
             if
             not
             unpossible
             )
             that
             the
             Councell
             of
             the
             Priests
             ,
             Elders
             ,
             and
             Scribes
             ,
             mentioned
             so
             often
             in
             the
             New
             Testament
             ,
             should
             be
             no
             Ecclesiasticall
             Court
             ,
             but
             a
             temporall
             and
             civill
             Magistracy
             .
             The
             Centurists
             Cent.
             1.
             lib.
             1.
             cap.
             10.
             reckon
             that
             Councell
             for
             an
             Ecclesiasticall
             Court
             ,
             distinct
             from
             civill
             Magistracy
             :
             and
             they
             propose
             these
             two
             to
             be
             distinctly
             treated
             of
             ,
             
               Acta
               coram
               Pontificibus
               seu
               Magistratu
               Ecclesiastico
               ,
            
             (
             and
             here
             they
             bring
             in
             the
             councell
             of
             the
             Priests
             ,
             Elders
             ,
             and
             Scribes
             ,
             )
             And
             
               Actio
               coram
               Pilato
               seu
               magistratu
               politico
               .
            
          
           
             I
             know
             
               Erastus
               lib.
            
             3.
             cap.
             2.
             aud
             lib.
             4.
             cap.
             4.
             though
             he
             confesse
             plainly
             that
             the
             Jewish
             Sanhedrin
             mentioned
             in
             the
             Gosspell
             ,
             and
             in
             the
             Acts
             of
             the
             Apostles
             ,
             had
             onely
             power
             of
             judging
             causes
             belonging
             to
             Religion
             ,
             and
             that
             the
             Romans
             did
             leave
             them
             no
             power
             to
             judge
             of
             civill
             injuries
             ;
             yet
             he
             holdeth
             ,
             that
             in
             these
             causes
             of
             Religion
             ,
             the
             Sanhedrin
             had
             power
             not
             onely
             of
             imprisoning
             ,
             and
             scourging
             ,
             but
             even
             of
             death
             it selfe
             .
             And
             so
             endeavours
             to
             make
             it
             a
             temporall
             or
             civil
             Magistracy
             ,
             (
             which
             M
             r
             Prynne
             also
             doth
             vindic
             .
             page
             4
             ,
             5.
             yet
             he
             speaketh
             dubiously
             of
             their
             power
             of
             capitall
             punishments
             .
             )
             
             But
             this
             is
             confuted
             by
             the
             reasons
             which
             I
             have
             given
             .
             Whereunto
             I
             further
             adde
             these
             few
             animadversions
             .
          
           
             
               1.
               
               The
               strongest
               proofe
               which
               Erastus
               brings
               out
               of
               
                 Iosephus
                 antiq
                 .
                 lib.
              
               20.
               cap.
               8.
               which
               (
               as
               he
               alledgeth
               )
               puts
               the
               thing
               out
               of
               all
               controversie
               ,
               is
               a
               very
               weake
               and
               insufficient
               proof
               .
               Iosephus
               tels
               us
               in
               the
               close
               of
               that
               Chapter
               ,
               that
               after
               the
               death
               of
               Herod
               and
               
                 A
                 chelaus
              
               ,
               this
               was
               the
               Jewish
               Government
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               This
               he
               citeth
               page
               177.
               and
               page
               178.
               to
               prove
               that
               the
               Sanhedrin
               in
               Christs
               time
               ,
               was
               a
               civill
               Magistracy
               ,
               having
               power
               of
               the
               Sword.
               But
               I
               may
               with
               a
               great
               deale
               more
               probability
               argue
               contrariwise
               from
               these
               words
               .
               Iosephus
               tels
               us
               the
               Constitution
               and
               forme
               of
               the
               Jewish
               policy
               or
               Government
               was
               at
               that
               time
               Aristocraticall
               ,
               but
               it
               was
               an
               Ecclesiasticall
               Aristocracy
               ,
               the
               government
               was
               in
               the
               hands
               of
               the
               chiefe
               Priests
               .
               Or
               thus
               (
               if
               you
               will
               )
               the
               Jewes
               at
               that
               time
               had
               a
               bare
               name
               of
               an
               aristocracy
               ;
               they
               had
               their
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               
                 Optimates
                 ,
                 Primates
              
               ,
               or
               Rulers
               :
               but
               it
               was
               
                 titulo
                 tenus
              
               ,
               all
               power
               of
               civill
               government
               being
               taken
               from
               them
               by
               the
               Romans
               ,
               and
               the
               government
               that
               was
               ,
               was
               Ecclesiasticall
               .
               That
               very
               Chapter
               gives
               us
               a
               better
               argument
               to
               prove
               ,
               that
               the
               Romans
               did
               not
               permit
               to
               the
               Jewes
               capitall
               Judgements
               :
               for
               Iosephus
               there
               records
               that
               Ananus
               the
               high
               Priest
               taking
               the
               opportunity
               after
               the
               death
               of
               Festus
               ,
               while
               Albinus
               the
               Successour
               of
               Festus
               ,
               was
               but
               yet
               on
               his
               journey
               toward
               Iudea
               ,
               did
               call
               a
               Councell
               of
               Judges
               (
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               )
               before
               whom
               he
               presented
               Iames
               the
               brother
               of
               Christ
               ,
               and
               some
               others
               ,
               who
               were
               (
               as
               guilty
               of
               impiety
               )
               condemned
               to
               be
               stoned
               .
               Which
               mightily
               displeased
               all
               such
               as
               did
               observe
               the
               Laws
               .
               Albinus
               at
               that
               time
               comming
               from
               Alexandria
               ,
               being
               enformed
               of
               the
               thing
               ,
               and
               that
               it
               was
               not
               lawfull
               for
               Ananus
               to
               doe
               any
               such
               thing
               ,
               without
               the
               Roman
               Governour
               ,
               wrote
               a
               chiding
               and
               threatning
               letter
               to
               Ananus
               .
               And
               further
               ,
               the
               thing
               being
               secretly
               signified
               by
               some
               to
               King
               Agrippa
               ,
               who
               did
               also
               beseech
               the
               King
               to
               command
               Ananus
               to
               doe
               no
               such
               thing
               againe
               ,
               he
               having
               trespassed
               in
               this
               .
               Whereupon
               Agrippa
               was
               so
               highly
               offended
               ,
               that
               he
               tooke
               away
               from
               Ananus
               the
               high
               Priests
               place
               ,
               and
               gaue
               it
               to
               Iesus
               the
               sonne
               of
               Damneus
               .
            
             
               
               2.
               
               Whereas
               Erastus
               argueth
               from
               the
               imprisoning
               ,
               beating
               ,
               or
               scourging
               ,
               yea
               taking
               counsell
               to
               kill
               the
               Apostles
               Acts
               4
               ,
               &
               5.
               the
               stoning
               of
               
                 Steven
                 Acts
                 7.
                 
                 Pauls
              
               letters
               from
               the
               high
               Priest
               ,
               for
               biuding
               and
               bringing
               to
               Ierusalem
               the
               Disciples
               of
               the
               Lord
               Acts
               9.
               1
               ,
               2.
               also
               the
               imprisoning
               and
               condemning
               to
               death
               the
               Saints
               Acts
               26.
               10.
               
               Unto
               all
               this
               I
               answer
               out
               of
               n
               Iosephus
               ,
               that
               in
               that
               degenerate
               age
               the
               high
               Priests
               and
               such
               as
               adhered
               to
               them
               ,
               did
               use
               a
               great
               deale
               of
               violence
               ,
               whereby
               they
               did
               many
               things
               for
               which
               they
               had
               no
               just
               nor
               lawfull
               power
               .
               So
               that
               the
               Letters
               and
               Warrants
               given
               out
               to
               Saul
               ,
               and
               the
               execution
               of
               the
               same
               by
               a
               cruell
               and
               bloody
               persecuting
               of
               the
               Saints
               ,
               can
               not
               prove
               the
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               the
               power
               and
               authority
               which
               was
               allowed
               to
               the
               Sanhedrin
               ,
               but
               onely
               the
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               the
               present
               prevalent
               power
               of
               the
               high
               Priest
               and
               his
               faction
               in
               that
               confusion
               of
               affaires
               ;
               and
               their
               extreame
               malice
               against
               the
               Saints
               ,
               to
               have
               been
               such
               as
               made
               them
               to
               doe
               things
               for
               which
               they
               had
               no
               legall
               power
               nor
               warrant
               .
               And
               this
               one
               Animadversion
               breakes
               all
               the
               strength
               of
               M
               r
               Prynnes
               argument
               vindic
               .
               page
               5.
               that
               the
               Councell
               of
               the
               Jewes
               
                 had
                 power
                 (
                 which
                 no
                 meere
                 Ecclesiasticall
                 consistory
                 can
                 doe
                 )
                 to
                 scourge
                 ,
                 imprison
                 ,
                 torture
                 ,
                 and
                 out-law
                 offenders
                 ,
                 if
                 not
                 to
                 c●…ndemne
                 ,
                 put
                 to
                 death
                 .
              
               (
               Where
               he
               citeth
               divers
               Texts
               ,
               none
               of
               which
               proveth
               either
               torturing
               ,
               or
               out-lawing
               ,
               and
               the
               most
               of
               which
               ,
               prove
               not
               so
               much
               as
               that
               the
               Councell
               of
               the
               Jewes
               at
               that
               time
               had
               authority
               to
               scourge
               or
               imprison
               ,
               as
               Matth.
               5.
               22.
               
               &
               10.
               17.
               
               
                 Mark
                 13.
                 9.
                 
                 Acts
                 6.
                 12
                 ,
                 13
                 ,
                 14.
                 
                 &
                 24.
                 20.
                 
                 &
              
               25.
               15.
               )
               The
               imprisonment
               of
               the
               Apostles
               was
               not
               without
               the
               authority
               of
               the
               Captaine
               of
               the
               Temple
               Acts
               4.
               1
               ,
               3.
               
               This
               captaine
               of
               the
               Temple
               ,
               is
               thought
               by
               the
               best
               interpreters
               ,
               to
               have
               been
               the
               Captaine
               of
               the
               Garrison
               which
               the
               Romans
               placed
               in
               the
               ca●tle
               Antonia
               hard
               by
               the
               Temple
               ,
               and
               that
               to
               prevent
               tumults
               and
               uproares
               when
               the
               people
               came
               to
               the
               Temple
               ,
               especially
               at
               the
               solemne
               feasts
               in
               great
               multitudes
               .
               But
               that
               the
               Captaine
               of
               the
               Temple
               was
               a
               civill
               Magistrate
               of
               the
               Jewes
               ,
               or
               one
               d
               puted
               with
               authority
               and
               power
               from
               the
               Sanhedrin
               ,
               will
               never
               be
               proved
               .
               When
               the
               Councell
               thought
               of
               slaying
               the
               Apostles
               Acts
               5.
               33.
               it
               was
               in
               a
               sudden
               passion
               ,
               being
               
                 cut
                 to
                 the
                 heart
              
               at
               that
               which
               they
               heard
               .
               But
               Gamaliel
               tels
               them
               
               Verse
               35.
               
               
                 Ye
                 men
                 of
                 Israel
                 take
                 heed
                 to
                 your selves
              
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               warning
               them
               as
               Interpreters
               take
               it
               ,
               of
               their
               own
               danger
               ,
               from
               the
               Romans
               ,
               if
               they
               should
               put
               any
               one
               to
               death
               .
               The
               putting
               of
               Steven
               to
               death
               was
               upon
               pretence
               of
               
                 Iudicium
                 zeli
              
               ,
               or
               
                 Ius
                 zelotarum
              
               ,
               as
               Grotius
               thinks
               
                 d●…
                 Jure
                 belli
                 a●…
                 pacis
                 lib.
                 2.
                 cap
                 20.
                 sect
                 .
              
               9.
               
               If
               so
               ,
               it
               was
               an
               extraordinary
               act
               .
               I
               am
               sure
               it
               was
               done
               most
               tumultuously
               ,
               disorderly
               and
               furiously
               ,
               before
               either
               himselfe
               was
               heard
               speake
               out
               ,
               or
               any
               sentence
               was
               given
               against
               him
               ,
               as
               is
               manifest
               Acts
               7.
               54
               ,
               57
               ,
               58.
               
            
             
               3.
               
               Erastus
               his
               glosse
               upon
               
                 Iohn
                 18.
                 31.
                 
                 It
                 is
                 not
                 lawfull
                 for
                 us
                 to
                 put
                 any
                 man
                 to
                 death
                 ,
              
               meaning
               (
               saith
               he
               )
               for
               making
               himselfe
               a
               King
               against
               Caesar
               ,
               the
               cause
               for
               which
               they
               did
               chiefly
               accuse
               him
               to
               Pilate
               .
               So
               likewise
               Bishop
               Bilson
               (
               a
               great
               follower
               of
               Erastus
               )
               of
               the
               perpetuall
               government
               of
               Christs
               Church
               cap.
               4.
               
               But
               marke
               the
               words
               ,
               
                 Then
                 said
                 Pilate
                 unto
                 them
                 ,
                 Take
                 ye
                 him
                 and
                 judge
                 him
                 according
                 to
                 your
                 Law
                 ;
                 The
                 Jewes
                 therefore
                 said
                 unto
                 him
                 ,
                 It
                 is
                 not
                 lawfull
                 for
                 us
                 to
                 put
                 any
                 man
                 to
                 death
                 .
                 Pilate
              
               durst
               not
               have
               refused
               to
               judge
               a
               man
               who
               made
               himselfe
               a
               King
               against
               Caesar
               ,
               nor
               durst
               he
               have
               put
               it
               over
               upon
               the
               Jewes
               to
               have
               judged
               one
               in
               that
               which
               concerned
               Caesars
               crowne
               .
               Nay
               ,
               as
               soone
               as
               the
               Jewes
               objected
               ,
               
                 If
                 thou
                 let
                 this
                 man
                 goe
                 ,
                 thou
                 art
                 not
                 Caesars
                 friend
                 ;
                 for
                 whosoever
                 maketh
                 himselfe
                 a
                 King
                 ,
                 speaketh
                 against
                 Caesar.
                 Pilate
              
               when
               he
               heard
               that
               ,
               went
               in
               againe
               ,
               and
               sate
               down
               on
               the
               Judgement
               seat
               Iohn
               19.
               12.
               13.
               
               Therefore
               when
               Pilate
               said
               to
               the
               Jewes
               
                 take
                 ye
                 him
                 ,
                 and
                 judge
                 him
                 according
                 to
                 your
                 law
                 ,
              
               he
               spake
               it
               of
               matters
               of
               their
               Law.
               The
               Councell
               of
               the
               chiefe
               Priests
               ,
               Elders
               and
               Scribes
               had
               given
               sentence
               against
               Christ
               
                 de
                 ju●…e
              
               ,
               that
               he
               was
               guilty
               of
               blasphemy
               ,
               and
               thereupon
               (
               not
               having
               power
               to
               put
               any
               man
               to
               death
               )
               they
               led
               him
               to
               
                 Pilate
                 ,
                 Matth.
              
               26.
               65
               ,
               66.
               with
               
                 Matth.
                 27.
                 1
                 ,
                 2.
                 
                 Marke
              
               14.
               63
               ,
               64.
               with
               
                 Marke
                 15.
                 1.
                 
                 Luke
              
               22.
               71.
               with
               
                 Luke
                 23.
                 1.
                 
                 Pilate
              
               unwilling
               to
               meddle
               against
               Christ
               ,
               waves
               the
               businesse
               in
               the
               Judgement-hall
               ,
               I
               perceive
               (
               would
               he
               say
               )
               that
               this
               man
               is
               accused
               of
               such
               things
               as
               concerne
               your
               Law
               and
               your
               Religion
               ;
               therefore
               take
               him
               and
               judge
               him
               according
               to
               your
               Law.
               They
               reply
               ,
               in
               reference
               to
               that
               which
               Pilate
               did
               drive
               at
               ,
               
                 It
                 is
                 not
                 lawfull
                 for
                 us
                 to
                 put
                 any
                 man
                 to
                 death
                 .
              
               If
               they
               had
               meant
               ,
               for
               causes
               which
               concerned
               Caesars
               Crown
               ,
               it
               had
               been
               not
               
               onely
               an
               impertinent
               reply
               ,
               but
               a
               yeelding
               to
               Pilates
               intention
               ;
               for
               he
               might
               have
               said
               ,
               I
               doe
               not
               meane
               ,
               that
               ye
               shall
               judge
               him
               for
               that
               which
               concerneth
               Caesar
               ,
               but
               for
               that
               which
               concerneth
               your
               owne
               Law
               and
               Religion
               .
               Therefore
               certainely
               the
               answer
               which
               the
               Jewes
               made
               to
               Pilate
               ,
               did
               reply
               ,
               that
               though
               they
               had
               power
               to
               judge
               a
               man
               in
               that
               which
               concerned
               their
               Law
               and
               Religion
               ,
               yet
               they
               had
               no
               power
               to
               put
               any
               man
               to
               death
               ,
               no
               not
               for
               that
               which
               concerned
               their
               Law.
               
            
             
               4.
               
               There
               are
               severall
               passages
               in
               the
               story
               of
               Paul
               which
               shew
               us
               ,
               that
               though
               the
               Jewish
               Sanhedrin
               might
               judge
               a
               man
               in
               matters
               of
               their
               Law
               ,
               yet
               they
               were
               accusers
               ,
               not
               Judges
               ,
               in
               civill
               or
               capitall
               punishments
               ,
               I
               meane
               when
               a
               man
               was
               accused
               as
               worthy
               of
               bonds
               or
               of
               death
               ,
               though
               it
               were
               for
               a
               matter
               of
               their
               Law
               ,
               they
               had
               no
               liberty
               to
               judge
               ,
               but
               onely
               to
               accuse
               .
               The
               Jewes
               drew
               Paul
               before
               the
               judgement
               seat
               of
               Gallio
               ,
               even
               for
               a
               matter
               of
               their
               law
               .
               This
               fellow
               (
               say
               they
               to
               Gallio
               )
               perswadeth
               men
               to
               worship
               God
               ,
               contrary
               to
               the
               Law
               Acts
               18.
               13.
               
               If
               they
               had
               intended
               onely
               an
               Ecclesiasticall
               censure
               ,
               their
               recourse
               had
               been
               either
               to
               the
               Sanhedrin
               ,
               or
               at
               least
               to
               the
               Synagogue
               ,
               but
               because
               they
               intended
               a
               corporall
               temporall
               punishment
               ,
               which
               neither
               the
               Sanhedrin
               nor
               the
               Synagogue
               had
               power
               to
               inflict
               ,
               therefore
               they
               must
               prosecute
               Paul
               before
               Gallio
               ;
               whose
               answer
               was
               to
               this
               purpose
               ,
               that
               if
               it
               had
               been
               a
               
                 matter
                 of
                 wrong
                 or
                 wicked
                 leudnesse
                 ,
              
               it
               had
               been
               proper
               for
               him
               to
               have
               judged
               it
               ,
               but
               that
               since
               it
               was
               no
               such
               thing
               ,
               he
               would
               not
               meddle
               in
               it
               ,
               knowing
               also
               ,
               that
               the
               Jewes
               had
               no
               power
               to
               doe
               it
               by
               themselves
               .
               Againe
               ,
               
                 Acts
                 23.
                 28
                 ,
                 29.
                 
                 Claudius
                 Lysias
              
               writeth
               to
               Faelix
               concerning
               Paul
               thus
               ,
               
                 and
                 when
                 I
                 would
                 have
                 knowne
                 the
                 cause
                 wherefore
                 they
                 accused
                 him
                 ,
                 I
                 brought
                 him
                 forth
                 into
                 their
                 Councell
                 .
                 Whom
                 I
                 perceived
                 to
                 be
                 accused
                 of
                 questions
                 of
                 their
                 Law
                 ,
                 but
                 to
                 have
                 nothing
                 laid
                 to
                 his
                 charge
                 worthy
                 of
                 death
                 or
                 of
                 bonds
                 .
              
               That
               which
               made
               Lysias
               interpose
               in
               the
               businesse
               ,
               and
               rescue
               Paul
               from
               the
               hands
               of
               the
               Jewes
               ,
               was
               the
               Jewes
               designe
               to
               put
               Paul
               to
               death
               ,
               under
               colour
               of
               judging
               him
               according
               to
               their
               Law
               (
               which
               was
               the
               pretence
               made
               by
               
                 Tertullus
                 Acts
              
               24.
               6.
               )
               Now
               in
               that
               which
               was
               to
               be
               punished
               ,
               either
               by
               death
               ,
               or
               so
               much
               as
               by
               bonds
               ,
               Lysias
               conceives
               the
               Jewes
               to
               be
               
               no
               competent
               Judges
               ,
               therefore
               he
               brings
               Paul
               into
               the
               councell
               of
               the
               Jewes
               ,
               not
               to
               be
               judged
               by
               them
               ,
               but
               to
               know
               what
               accusation
               they
               had
               against
               him
               .
               For
               the
               same
               reason
               Paul
               himselfe
               did
               decline
               going
               to
               Ierusalem
               ,
               to
               be
               judged
               there
               ,
               no
               not
               of
               matters
               concerning
               the
               Religion
               and
               Law
               of
               the
               Jewes
               ,
               that
               accusation
               being
               so
               far
               driven
               on
               ,
               as
               to
               make
               him
               worthy
               of
               death
               .
               His
               accusers
               (
               saith
               Festus
               to
               King
               
                 Agrippa
                 )
                 brought
                 none
                 accusation
                 of
                 such
                 things
                 as
                 I
                 supposed
                 ,
                 but
                 had
                 certaine
                 questions
                 against
                 him
                 of
                 their
                 owne
                 superstition
                 ,
                 and
                 of
                 one
                 Iesus
                 which
                 was
                 dead
                 ,
                 whom
                 Paul
                 affirmed
                 to
                 be
                 alive
                 .
                 And
                 because
                 I
                 doubted
                 of
                 such
                 manner
                 of
                 questions
                 ▪
                 I
                 asked
                 him
                 whether
                 he
                 would
                 goe
                 to
                 Ierusalem
                 ,
                 and
                 there
                 be
                 judged
                 of
                 these
                 matters
                 ,
                 Acts
              
               25.
               18
               ,
               19
               ,
               20.
               
               This
               Paul
               had
               declined
               vers
               .
               10.
               
               
                 I
                 stand
                 at
                 Caesars
                 judgement
                 seat
              
               (
               said
               he
               )
               
                 where
                 I
                 ought
                 to
                 be
                 judged
                 .
              
               And
               why
               ?
               but
               because
               his
               accusation
               was
               capitall
               ,
               even
               in
               that
               which
               concerned
               the
               Law
               of
               the
               Jewes
               ,
               and
               he
               knew
               the
               Jewes
               at
               that
               time
               had
               no
               power
               of
               capitall
               judgements
               .
               Some
               have
               alledged
               this
               example
               of
               Paul
               for
               appeales
               from
               Presbyteries
               or
               Synods
               to
               the
               civill
               Magistrate
               :
               by
               which
               argument
               themselves
               grant
               that
               the
               Jewish
               Sanhedrin
               then
               declined
               by
               Paul
               ,
               was
               a
               Ecclesiasticall
               ,
               not
               a
               civill
               Court.
               
            
             
               5.
               
               Besides
               all
               this
               Erastus
               his
               opinion
               is
               strongly
               confuted
               by
               that
               which
               
                 Constantinus
                 L'Empereur
                 Annot.
                 in
                 remp
                 .
                 Jud.
              
               pag.
               404.
               to
               407.
               proving
               that
               the
               Jewes
               after
               the
               thirtieth
               yeere
               of
               Christ
               ,
               had
               no
               power
               of
               punishing
               with
               death
               ;
               for
               proofe
               hereof
               citeth
               a
               passage
               of
               
                 Aboda
                 zara
              
               ,
               that
               forty
               yeers
               before
               the
               destruction
               of
               the
               Temple
               ,
               the
               Sanhedrin
               (
               which
               had
               in
               former
               times
               exercised
               capitall
               judgements
               )
               did
               remove
               from
               
                 Hierusalem
                 ,
                 quum
                 viderent
                 se
                 non
                 posse
                 judicia
                 capitalia
                 exercere
                 ,
              
               when
               they
               perceived
               that
               they
               could
               not
               exercise
               capitall
               judgements
               ,
               they
               said
               
                 let
                 us
                 remove
                 out
                 of
                 this
                 place
                 ,
                 lest
                 we
                 be
                 guilty
                 :
              
               it
               being
               said
               
                 Deut.
                 17.
                 10.
                 according
                 to
                 the
                 sentence
                 which
                 they
                 of
                 that
                 place
                 shall
                 shew
                 thee
                 :
              
               whence
               they
               collected
               ,
               that
               if
               they
               were
               not
               in
               that
               place
               ,
               they
               were
               not
               obliged
               to
               capitall
               judgements
               :
               and
               so
               they
               removed
               .
               And
               if
               you
               would
               know
               whe
               ther
               he
               tels
               us
               out
               of
               
                 Rosch
                 Hasschana
              
               ,
               they
               removed
               from
               
                 Hieru
                 salem
              
               to
               Iabua
               ,
               thence
               to
               Ousa
               thence
               to
               Sc●…aphrea
               ,
               &c.
               
               He
               that
               desires
               to
               have
               further
               proofes
               for
               that
               which
               hath
               been
               said
               ,
               may
               
               read
               
                 Buxtorf
                 .
                 lexic.
                 Chald.
                 Talmud
                 .
                 &
                 rabbin
                 .
              
               pag.
               514
               ,
               515.
               
               He
               proves
               that
               
                 Iudicia
                 criminalia
              
               ,
               criminall
               judgements
               did
               cease
               ,
               and
               were
               taken
               away
               from
               the
               Jewes
               forty
               yeeres
               before
               the
               destruction
               of
               the
               second
               Temple
               .
               This
               he
               saith
               is
               plaine
               in
               
                 Talmud
                 Hierosol
                 .
                 in
                 lib.
                 Sanhedrin
                 cap.
              
               7.
               in
               
                 Talmud
                 Babyl
                 .
                 in
                 Sanbedrin
                 fol.
              
               41.
               1.
               in
               
                 Aboda
                 z●…ru
                 fol.
              
               8.
               2.
               in
               
                 Schab
                 .
                 fol.
              
               15.
               1.
               in
               
                 Iuchasin
                 fol.
              
               51.
               1.
               
               Majen●…on
               .
               in
               
                 Sanhedrin
                 cap.
                 14.
                 sect
              
               .
               13.
               
               He
               cites
               also
               a
               passage
               in
               
                 Berachos
                 fol.
              
               58.
               1.
               concerning
               one
               who
               for
               a
               hainous
               crime
               even
               for
               lying
               with
               a
               beast
               ought
               to
               be
               adjudged
               to
               death
               ;
               but
               when
               one
               said
               that
               he
               ought
               to
               die
               ,
               it
               was
               answered
               ,
               that
               they
               had
               no
               power
               to
               put
               any
               man
               to
               death
               .
               And
               this
               saith
               D
               
               r.
               Bux●…orf
               is
               the
               very
               same
               ,
               which
               the
               Jewes
               said
               to
               
                 Pilate
                 John
              
               18.
               31.
               
               Now
               this
               power
               being
               taken
               from
               the
               Jewes
               forty
               yeeres
               before
               the
               destruction
               of
               the
               Temple
               and
               City
               ,
               which
               was
               in
               the
               71
               yeere
               of
               Christ
               ,
               his
               death
               being
               in
               the
               34.
               
               Hence
               he
               proveth
               that
               this
               power
               was
               taken
               from
               the
               Jewes
               neere
               three
               yeeres
               before
               the
               death
               of
               Christ.
               And
               I
               further
               make
               this
               inference
               ,
               that
               since
               the
               Sanhedrin
               which
               had
               power
               of
               life
               and
               death
               ,
               did
               remove
               from
               Hierusalem
               forty
               yeers
               before
               the
               destruction
               of
               the
               Temple
               (
               for
               which
               see
               also
               
                 Tzemach
                 David
                 .
                 edit
                 .
                 Hen.
                 Vorst
                 .
              
               pag.
               89.
               and
               so
               about
               three
               yeeres
               before
               the
               death
               of
               Christ
               ;
               it
               must
               needs
               follow
               that
               the
               Councell
               of
               the
               Priests
               ,
               Elders
               ,
               and
               Scribes
               ,
               mentioned
               so
               often
               in
               ,
               and
               before
               Christs
               passion
               ,
               was
               not
               a
               civill
               Magistracy
               ,
               nor
               the
               civill
               Sanhedrin
               ,
               but
               an
               Ecclesiasticall
               San●edrin
               .
               Whence
               also
               it
               follows
               ,
               that
               the
               Church
               Matth.
               18.
               17.
               unto
               which
               Christ
               directs
               his
               Disciples
               to
               goe
               with
               their
               complaints
               ,
               was
               not
               the
               civill
               Court
               of
               Justice
               among
               the
               Jewes
               ,
               (
               as
               M
               r
               Prynne
               takes
               it
               )
               for
               that
               civill
               Court
               of
               Justice
               had
               then
               removed
               from
               Hierusalem
               ,
               and
               had
               lost
               its
               authority
               in
               executing
               Justice
               ,
               
                 I.
                 Coch
                 annot
                 .
                 in
                 Exc.
                 Gem.
                 Sanhedrin
                 .
                 cap.
                 1.
                 s●…ct
                 .
              
               13.
               beareth
               witnesse
               to
               the
               same
               story
               above
               mentioned
               ,
               that
               forty
               yeeres
               before
               the
               destruction
               of
               the
               Temple
               ,
               the
               Sanhedrin
               did
               remove
               from
               its
               proper
               seat
               (
               where
               he
               also
               mentions
               the
               ten
               stations
               or
               degrees
               of
               their
               removing
               )
               and
               
                 Iam
                 tum
                 cessarunt
                 judicia
                 capitalia
              
               ,
               saith
               he
               .
               
                 Now
                 at
                 that
                 time
                 the
                 capitall
                 judgements
                 did
                 cease
                 .
              
               Thus
               we
               have
               three
               witnesses
               singularly
               learned
               in
               the
               Jewish
               Antiquities
               .
               Unto
               these
               adde
               Casau●…on
               
               
                 exerc
                 .
                 16.
                 anno
                 34.
                 num
                 .
              
               76.
               
               He
               holds
               that
               though
               the
               Councell
               of
               the
               Jewes
               had
               cognizance
               of
               the
               offence
               (
               for
               otherwise
               how
               could
               they
               give
               a
               reason
               or
               cause
               when
               they
               demanded
               justice
               )
               in
               which
               respect
               the
               Councell
               did
               judge
               Christ
               to
               be
               guilty
               of
               death
               ,
               Marke
               14.
               64.
               yet
               their
               Councell
               had
               then
               no
               more
               power
               of
               capitall
               punishments
               ,
               which
               saith
               he
               ,
               the
               more
               learned
               moderne
               writers
               doe
               demonstrate
               è
               Iuchasin
               ,
               and
               from
               other
               Talmudicall
               writings
               ;
               he
               addeth
               that
               this
               power
               of
               putting
               any
               man
               to
               death
               was
               taken
               from
               the
               Jewes
               some
               space
               before
               this
               time
               when
               they
               said
               to
               
                 Pilate
                 ,
                 It
                 is
                 not
                 lawfull
                 for
                 us
                 to
                 put
                 any
                 man
                 to
                 death
                 :
              
               for
               this
               power
               was
               taken
               from
               them
               ,
               saith
               he
               ,
               forty
               yeeres
               before
               the
               destruction
               of
               the
               second
               Temple
               ,
               as
               the
               Rabbinicall
               writers
               doe
               record
               .
            
          
           
             I
             have
             thus
             largely
             prosecuted
             my
             last
             argument
             ,
             drawn
             from
             the
             New
             Testament
             ,
             mentioning
             the
             Councell
             of
             the
             Priests
             ,
             Elders
             ,
             and
             Scribes
             .
          
           
             And
             I
             trust
             the
             twelve
             arguments
             which
             have
             been
             brought
             may
             give
             good
             satisfaction
             toward
             the
             proofe
             of
             an
             Ecclesiasticall
             Jewish
             Sanhedrin
             .
          
           
             The
             chiefe
             objection
             which
             ever
             I
             heard
             or
             read
             against
             this
             distinction
             of
             a
             Civill
             Sanhedrin
             and
             an
             Ecclesiasticall
             Sanhedrin
             among
             the
             Jewes
             ,
             is
             this
             .
             That
             neither
             the
             Talmud
             nor
             the
             Talmudicall
             writers
             mention
             any
             such
             distinction
             ,
             but
             speake
             onely
             of
             one
             supreme
             Sanhedrin
             of
             71
             ,
             and
             of
             other
             two
             Courts
             ,
             which
             sate
             the
             one
             at
             the
             doore
             of
             the
             Court
             before
             the
             Temple
             ,
             the
             other
             at
             the
             gate
             which
             entereth
             to
             the
             mountaine
             of
             the
             Temple
             .
             There
             were
             also
             Courts
             in
             the
             Cities
             where
             capitall
             cases
             were
             judged
             by
             three
             and
             twenty
             ,
             pecuniall
             mults
             by
             three
             .
          
           
             Answ.
             It
             must
             be
             remembred
             that
             not
             onely
             the
             Talmudicall
             Commentators
             ,
             but
             the
             Talmud
             it selfe
             ,
             is
             much
             later
             than
             the
             time
             of
             the
             Sanhedrin
             ,
             and
             the
             integrity
             of
             the
             Jewish
             government
             .
             Yea
             later
             (
             by
             some
             Centuries
             )
             than
             the
             destruction
             of
             the
             Temple
             and
             City
             of
             Ierusalem
             .
             So
             that
             the
             Objection
             which
             is
             made
             is
             no
             stronger
             than
             as
             if
             one
             should
             argue
             thus
             ,
             There
             is
             no
             mention
             of
             Elderships
             constituted
             of
             Pastors
             and
             Ruling
             Elders
             (
             without
             any
             Bishop
             having
             preeminence
             over
             the
             rest
             )
             neither
             in
             the
             Canon
             Law
             ,
             nor
             decretals
             of
             Popes
             ,
             
             nor
             in
             the
             Booke
             of
             the
             Canons
             of
             the
             Roman
             Church
             .
             Therefore
             when
             Paul
             wrote
             his
             Epistle
             to
             the
             Church
             of
             Rome
             ,
             there
             was
             no
             such
             Eldership
             in
             that
             Church
             ,
             constituted
             as
             hath
             been
             said
             .
             But
             if
             the
             Ecclesiasticall
             Government
             either
             of
             the
             Church
             of
             Rome
             ,
             or
             of
             the
             Church
             of
             the
             Jewes
             can
             be
             proved
             from
             Scripture
             (
             as
             both
             may
             )
             it
             ought
             to
             be
             no
             prejudice
             against
             those
             truths
             ,
             that
             they
             are
             not
             fou●d
             in
             the
             Writers
             of
             af●ertimes
             ,
             and
             declining
             ages
             .
             Howbeit
             there
             may
             be
             seen
             some
             footsteps
             of
             a
             Civill
             and
             Ecclesiasticall
             Sanhedrin
             ,
             even
             in
             the
             Talmudicall
             writers
             ,
             in
             the
             opinion
             of
             
               Constantinus
               L'Empereur
            
             ,
             and
             in
             that
             other
             passage
             cited
             by
             D.
             Buxtorf
             out
             of
             Elias
             .
             Of
             which
             before
             .
             And
             so
             much
             concerning
             an
             Ecclesiasticall
             Sanhedrin
             among
             the
             Jewes
             .
          
           
             If
             after
             all
             this
             ,
             any
             man
             shall
             be
             unsatisfied
             in
             this
             particular
             ,
             yet
             in
             the
             issue
             ,
             such
             as
             are
             not
             convinced
             that
             there
             was
             an
             Ecclesiasticall
             Sanhedrin
             among
             the
             Jewes
             ,
             distinct
             from
             their
             civill
             Sanhedrin
             ,
             may
             neverthelesse
             be
             convinced
             not
             by
             the
             former
             arguments
             ,
             but
             by
             other
             Mediums
             ,
             that
             there
             was
             an
             Ecclesiasticall
             government
             among
             the
             Jewes
             distinct
             from
             their
             civill
             government
             .
             For
             it
             belonged
             to
             the
             Priests
             ,
             (
             not
             to
             the
             Magistrates
             or
             Judges
             )
             to
             
               put
               difference
               between
               holy
               and
               unholy
               ,
               and
               between
               unclean
               and
               cleane
               .
            
             And
             the
             Priests
             (
             not
             the
             Magistrates
             )
             are
             challenged
             for
             not
             putting
             difference
             between
             the
             holy
             and
             prophane
             Ezech.
             22.
             26.
             
             And
             this
             power
             of
             the
             Priests
             was
             not
             meerly
             doctrinall
             or
             declarative
             ,
             but
             decisive
             ,
             binding
             ,
             and
             juridicall
             ,
             so
             farre
             as
             that
             according
             to
             their
             sentence
             men
             were
             to
             be
             admitted
             as
             cleane
             ,
             or
             excluded
             as
             uncleane
             .
             Yea
             in
             other
             cases
             ,
             as
             namely
             in
             trying
             and
             judging
             the
             scandall
             of
             a
             secret
             and
             unknown
             murther
             ,
             observe
             what
             is
             said
             of
             the
             Priests
             ,
             
               Deut.
               21.
               5.
               by
               their
               word
               shall
               every
               controversie
               and
               every
               stroke
               be
               tried
               .
            
             Yea
             themselves
             were
             Judges
             of
             controversies
             
               Ezech.
               44.
               24.
               
               And
               in
               controversie
               they
               shall
               stand
               in
               judgement
               ,
               and
               they
               shall
               judge
               it
               according
               to
               my
               judgements
               .
            
             Where
             the
             Ministers
             of
             the
             Gospell
             are
             principally
             intended
             ,
             but
             not
             without
             an
             allusion
             unto
             and
             parallel
             with
             the
             Priests
             of
             the
             old
             Testament
             ,
             in
             this
             point
             of
             jurisdiction
             .
             Suppose
             now
             it
             were
             appointed
             by
             Law
             ,
             that
             Ministers
             shall
             separate
             or
             put
             difference
             between
             the
             holy
             and
             prophane
             ,
             that
             by
             their
             
             word
             every
             controversie
             concerning
             the
             causes
             of
             suspension
             or
             sequestration
             of
             men
             from
             the
             Sacrament
             ,
             shall
             be
             tried
             ;
             that
             in
             controversie
             they
             shall
             stand
             in
             judgement
             ,
             and
             judge
             according
             to
             the
             word
             of
             God
             :
             Would
             not
             every
             one
             looke
             upon
             this
             ,
             as
             a
             power
             of
             government
             put
             into
             the
             hands
             of
             Ministers
             .
             And
             none
             readier
             to
             aggravate
             such
             government
             ,
             then
             the
             Erastians
             .
             Yet
             all
             this
             amounts
             to
             no
             more
             ,
             then
             by
             the
             plaine
             and
             undeniable
             Scriptures
             above
             cited
             ,
             was
             committed
             to
             the
             Priests
             .
             Suppose
             also
             ,
             that
             men
             were
             kept
             backe
             from
             the
             Temple
             and
             from
             the
             Passeover
             ,
             not
             for
             any
             morall
             uncleannesse
             ,
             but
             for
             ceremoniall
             uncleannesse
             onely
             (
             which
             is
             to
             be
             afterwards
             discussed
             )
             yet
             the
             Priests
             their
             judging
             and
             deciding
             of
             controversies
             concerning
             mens
             legall
             uncleannesse
             ,
             according
             to
             which
             judgement
             and
             decision
             ,
             men
             were
             to
             be
             admitted
             to
             ,
             or
             kept
             backe
             from
             the
             Temple
             and
             Passover
             (
             yea
             sometime
             their
             owne
             houses
             ,
             as
             in
             the
             case
             of
             leprosie
             )
             could
             not
             choose
             but
             entitle
             them
             to
             a
             power
             of
             government
             ,
             which
             power
             was
             peculiar
             to
             them
             ,
             and
             is
             not
             in
             all
             the
             old
             Testament
             ascribed
             to
             Magistrates
             or
             Judges
             .
             And
             as
             the
             exercise
             of
             this
             power
             did
             not
             agree
             to
             the
             Magistrate
             ,
             so
             the
             commission
             ,
             charge
             ,
             and
             power
             given
             to
             those
             who
             did
             keepe
             backe
             the
             uncleane
             ,
             was
             not
             derived
             from
             the
             Magistrate
             ;
             for
             it
             did
             belong
             to
             the
             intrinsecall
             sacerdotall
             authority
             2
             
               Kings
               11.
               18.
               
               The
               Priest
               (
               Iehojada
               )
               appointed
               Officers
               over
               the
               house
               of
               the
               Lord.
            
             The
             70
             thus
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             These
             Officers
             or
             overseers
             over
             the
             Temple
             ,
             were
             appointed
             by
             Iehojada
             ,
             for
             keeping
             backe
             the
             uncleane
             ,
             as
             Grotius
             upon
             the
             place
             ,
             following
             Iosephus
             ,
             hath
             observed
             .
             Compare
             2
             
               Chro.
               23.
               19.
               
               And
               he
               (
               Iehojada
               )
               set
               the
               Porters
               at
               the
               gates
               of
               the
               house
               of
               the
               Lord
               ,
               that
               none
               which
               was
               uncleane
               in
               any
               thing
               should
               enter
               in
               ▪
            
             For
             the
             same
             end
             did
             he
             appoint
             these
             overseers
             over
             the
             Temple
             ,
             2
             Kings
             11.
             
             It
             was
             also
             appointed
             by
             the
             Law
             ,
             that
             the
             man
             who
             should
             doe
             any
             thing
             presumptuously
             ,
             contrary
             to
             the
             sentence
             of
             the
             Priests
             ,
             should
             die
             the
             death
             ,
             as
             well
             as
             the
             man
             who
             should
             doe
             any
             thing
             presumptuously
             ,
             contrary
             to
             the
             sentence
             of
             the
             Judge
             ,
             Deut.
             17.
             9
             ,
             12.
             
          
           
             Finally
             ,
             the
             high
             Priest
             was
             a
             ruler
             of
             the
             people
             ,
             and
             to
             him
             is
             that
             law
             applied
             ,
             
               Thou
               shalt
               not
               speake
               evill
               of
               the
               Ru●…ers
               of
               thy
            
             
             
               people
               Acts
            
             23.
             5.
             
             Which
             is
             not
             meant
             onely
             in
             regard
             that
             he
             was
             president
             of
             the
             Sanhedrin
             ;
             for
             there
             was
             an
             Ecclesiasticall
             ruling
             power
             ,
             which
             was
             common
             with
             him
             to
             some
             other
             Priests
             ,
             2
             
               Chro.
               35.
               8.
               
               Hilkiah
            
             the
             high
             Priest
             ,
             and
             Zachariah
             and
             Iehiel
             Priests
             of
             the
             second
             order
             ,
             are
             called
             
               Rulers
               of
               the
               house
               of
               God
               :
            
             being
             in
             that
             very
             place
             thus
             distinguished
             from
             other
             Priests
             and
             Levites
             imployed
             in
             the
             manuall
             worke
             of
             the
             Temple
             about
             Sacrifices
             and
             the
             like
             .
          
        
         
           
             
               CHAP.
               IV.
            
             That
             there
             was
             an
             Ecclesiasticall
             Excommunication
             among
             the
             Iewes
             :
             and
             what
             it
             was
             .
          
           
             IT
             hath
             been
             affirmed
             by
             some
             who
             pretend
             to
             more
             skill
             in
             Jewish
             antiquities
             than
             others
             ,
             that
             though
             the
             Jewes
             had
             an
             excommunication
             which
             did
             exclude
             a
             man
             from
             the
             liberty
             of
             civill
             fellowship
             ,
             so
             that
             he
             might
             not
             come
             within
             foure
             cubits
             of
             his
             neighbour
             ,
             (
             and
             so
             one
             man
             might
             and
             did
             excommunicate
             another
             )
             yet
             no
             man
             was
             judicially
             or
             by
             sentence
             of
             a
             Court
             excommunicated
             ,
             at
             least
             not
             from
             the
             Temple
             ,
             Sacrifices
             ,
             and
             holy
             assemblies
             .
          
           
             To
             these
             I
             shall
             in
             the
             first
             place
             oppose
             the
             judgement
             of
             others
             who
             have
             taken
             very
             much
             pains
             in
             searching
             the
             Jewish
             antiquities
             ,
             and
             are
             much
             esteemed
             for
             their
             skill
             therein
             .
             n
             D.
             Buxtors
             expoundeth
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             cherem
             to
             be
             a
             casting
             out
             of
             one
             from
             the
             holy
             assemblies
             ,
             or
             an
             ejection
             from
             the
             Synagogue
             ,
             and
             maketh
             it
             parallel
             to
             the
             Excommunicating
             of
             the
             incestuous
             man
             1
             Cor.
             5.
             
             o
             M
             r
             Selden
             extendeth
             the
             Jewish
             Excommunication
             so
             farre
             ,
             as
             to
             comprehend
             an
             exclusion
             from
             fellowship
             in
             prayer
             and
             holy
             assemblies
             ,
             and
             makes
             it
             parallel
             
             to
             that
             which
             Tertullian
             tels
             us
             to
             have
             been
             used
             by
             the
             Primitive
             Church
             .
             M
             r
             Brughton
             in
             his
             exposition
             of
             the
             Lords
             prayer
             page
             14.
             makes
             a
             parallel
             between
             the
             Jewish
             and
             the
             Christian
             Church
             in
             many
             particulars
             ,
             and
             among
             the
             rest
             ,
             he
             saith
             they
             agree
             in
             
               the
               manner
               of
               Excommunication
               and
               absolution
               .
            
             p
             
               Henric.
               Vorstius
            
             in
             his
             late
             animadversions
             upon
             
               Pirke
               Rabbi
               Eliezer
            
             ,
             wonders
             how
             any
             man
             can
             imagine
             that
             an
             Apostate
             ,
             a
             blasphemer
             ,
             or
             the
             like
             was
             admitted
             into
             the
             Temple
             .
             For
             his
             part
             ,
             he
             thinkes
             some
             excommunicate
             persons
             were
             absolutely
             excluded
             from
             the
             Temple
             ,
             and
             that
             others
             for
             whom
             there
             were
             hopes
             of
             reconciliation
             ,
             were
             admitted
             into
             it
             .
             q
             Drusius
             and
             r
             
               Iohannes
               Coch
            
             hold
             ,
             that
             there
             were
             such
             excommunicate
             persons
             among
             the
             Jewes
             ,
             as
             were
             removed
             from
             Church
             assemblies
             ,
             and
             were
             not
             acknowledged
             for
             Church
             members
             .
             s
             Schindlerus
             describeth
             their
             excommunication
             to
             be
             a
             putting
             away
             of
             an
             impenitent
             obstinate
             sinner
             from
             the
             publique
             assembly
             of
             the
             Church
             ,
             and
             so
             a
             cutting
             him
             off
             from
             his
             people
             .
             t
             
               Arias
               Montanus
            
             expounds
             their
             casting
             out
             of
             the
             Synagogue
             to
             be
             an
             excommunication
             (
             such
             as
             in
             the
             Christian
             Church
             )
             from
             religious
             fellowship
             .
             u
             So
             doe
             the
             Centurists
             plainly
             ,
             where
             they
             doe
             purposely
             shew
             what
             was
             the
             Ecclesiasticall
             policy
             and
             Church
             government
             of
             the
             Jewes
             :
             They
             make
             it
             a
             distinct
             Question
             ,
             whether
             the
             Jewes
             in
             Christs
             time
             had
             any
             civill
             
             Government
             ,
             or
             Magistracy
             .
             x
             
               Cornelius
               Bertramus
            
             thinks
             that
             to
             the
             Jewish
             Niddui
             answereth
             our
             suspension
             from
             the
             Sacrament
             ,
             and
             that
             to
             their
             cherem
             answereth
             our
             excommunication
             from
             the
             Church
             :
             and
             that
             the
             Jewes
             had
             the
             very
             same
             kind
             of
             excommunication
             ,
             by
             which
             the
             incestuous
             
               Corinthian
               ,
               Hymeneus
            
             and
             Philetus
             ,
             and
             the
             Emperour
             Theodosius
             were
             excommunicated
             .
             
               Constansinus
               l'
               Empereur
               annot
               .
               in
               rempub
               .
               Jud.
            
             pag.
             370.
             to
             378.
             holdeth
             the
             same
             thing
             which
             Bertramus
             holdeth
             concerning
             the
             Jewish
             excommunication
             ,
             and
             which
             hath
             now
             been
             cited
             .
             Godwyn
             in
             his
             
               Moses
               and
               Aacon
               ,
               lib.
               5.
               cap.
            
             1
             speaketh
             of
             the
             Ecclesiasticall
             Court
             of
             the
             Jewes
             ,
             unto
             which
             (
             saith
             he
             )
             belonged
             the
             power
             of
             excommuication
             ,
             the
             severall
             sorts
             of
             which
             censure
             he
             explaineth
             cap.
             2.
             namely
             
               Niddui
               ,
               cherem
            
             ,
             and
             Shammata
             .
             After
             all
             which
             ,
             he
             begins
             cap.
             3.
             to
             speake
             of
             civill
             Courts
             of
             the
             Jewes
             ,
             a
             distinct
             government
             .
          
           
             
               Grotius
               .
               annot
               .
               in
               Luke
            
             6.
             22.
             compares
             the
             Jewish
             excommunication
             with
             that
             which
             was
             exercised
             by
             the
             Druides
             in
             France
             ,
             who
             did
             
               interdicere
               saerificiis
            
             ,
             interdict
             and
             prohibit
             from
             their
             Sacrifices
             impious
             and
             obstinate
             persons
             .
             Yea
             those
             who
             were
             excommunicate
             by
             Niddui
             or
             the
             lesser
             excommunication
             ,
             he
             likens
             to
             those
             penitents
             or
             mourners
             in
             the
             ancient
             Christian
             Church
             ,
             who
             were
             said
             to
             be
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               qui
               non
               cum
               caeteris
               orabant
            
             &c.
             
             He
             tels
             us
             the
             ancient
             Christians
             did
             in
             divers
             things
             follow
             the
             Jewish
             discipline
             ,
             and
             among
             other
             things
             in
             excommunication
             ;
             He
             cites
             the
             same
             passage
             of
             Tertullian
             which
             is
             cited
             by
             M
             r
             Selden
             ,
             concerning
             a
             shntting
             out
             ,
             à
             
               communicatione
               orationis
               ,
               &
               conventus
               ,
               &
               omnis
               sancti
               commercii
               .
            
             Which
             is
             as
             full
             and
             high
             a
             description
             of
             the
             Ecclesiasticall
             censure
             of
             Excommunication
             ,
             as
             any
             can
             be
             .
             So
             that
             the
             Jewish
             Excommunication
             being
             paralleld
             with
             that
             Excommunication
             which
             Tertullian
             speakes
             of
             ,
             and
             which
             was
             practised
             in
             the
             ancient
             Christian
             Church
             ,
             what
             more
             can
             be
             required
             in
             this
             particular
             ?
             And
             here
             I
             cannot
             but
             take
             notice
             ,
             that
             Master
             Prynne
             doth
             very
             much
             mistake
             and
             misrepresent
             M
             r
             Selden
             ,
             as
             if
             he
             held
             the
             Jewish
             excommunication
             to
             have
             been
             no
             more
             but
             a
             shutting
             out
             from
             civill
             company
             or
             fellowship
             ,
             whereas
             
             he
             clearly
             holds
             
               lib.
               4.
               de
               jure
               nat
               .
               &
               Gent.
               cap.
            
             9.
             p.
             522.
             that
             he
             who
             was
             excommunicated
             by
             the
             Jewish
             cherem
             ,
             was
             put
             away
             and
             cast
             off
             from
             fellowship
             in
             prayer
             ,
             and
             from
             all
             religious
             fellowship
             ,
             even
             as
             Tertullian
             speaks
             of
             excommunicated
             persons
             in
             the
             Church
             .
          
           
             
               Lud.
               Capellus
               in
               Spicilegio
            
             upon
             Ioh.
             9.
             22.
             speaking
             of
             the
             common
             distinction
             of
             the
             three
             degrees
             of
             the
             Jewish
             Excommunication
             ,
             doth
             plainly
             beare
             witnesse
             to
             that
             which
             I
             plead
             for
             ,
             namely
             ,
             y
             that
             there
             was
             a
             Jewish
             Excommunication
             from
             communion
             in
             the
             holy
             things
             .
             I
             confesse
             he
             understands
             the
             Cherem
             ,
             and
             the
             Shammata
             ,
             otherwise
             then
             I
             doe
             ;
             for
             he
             takes
             the
             Cherem
             to
             be
             
               nihil
               aliud
            
             ,
             nothing
             else
             than
             the
             forfeiture
             of
             a
             mans
             substance
             for
             the
             use
             of
             the
             Sanctuary
             :
             (
             whereas
             it
             is
             certaine
             there
             was
             a
             Cherem
             of
             persons
             as
             well
             as
             of
             things
             ,
             and
             the
             formulae
             of
             the
             Cherem
             which
             shall
             be
             cited
             afterward
             ,
             containe
             another
             thing
             than
             forfeiture
             .
             )
             And
             Shammata
             he
             takes
             to
             be
             the
             devoting
             of
             men
             to
             death
             ,
             and
             that
             being
             Shamatized
             they
             must
             needs
             die
             .
             (
             And
             yet
             the
             Jewes
             did
             shamatize
             the
             Cuthites
             or
             Samaritans
             (
             as
             we
             shall
             see
             afterward
             )
             whom
             they
             had
             not
             power
             to
             put
             to
             death
             .
             )
             However
             he
             speaks
             of
             the
             Niddui
             as
             a
             meere
             Ecclesiasticall
             censure
             ,
             and
             therefore
             tels
             us
             it
             was
             formidable
             to
             the
             godly
             ,
             it
             being
             a
             shutting
             out
             from
             communion
             in
             the
             holy
             things
             ,
             but
             not
             formidable
             to
             wicked
             men
             ;
             which
             must
             be
             upon
             this
             reason
             ,
             because
             wicked
             men
             did
             care
             little
             or
             nothing
             for
             any
             censure
             or
             punishment
             ,
             except
             what
             was
             civill
             .
             He
             granteth
             also
             that
             Niddui
             was
             included
             in
             the
             other
             two
             :
             so
             that
             in
             all
             three
             there
             was
             a
             shutting
             out
             from
             the
             holy
             things
             .
          
           
             I
             must
             not
             forget
             the
             Testimony
             of
             my
             Countreyman
             Master
             Weemse
             in
             his
             
               Christian
               Synagogue
               lib.
               1.
               cap.
               6.
               sect
               .
               3.
               paragr
               .
               7.
               
               They
               had
               three
               sorts
               of
               Excommunication
               ;
               first
               the
               lesser
               ,
               then
               the
               middle
               sort
               ,
               then
               the
               greatest
               .
               The
               lesser
               was
               called
               Niddui
               :
               and
               in
               the
               New
               Testament
               they
               were
               called
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               put
               out
               of
               the
               Synagogue
               :
               and
               they
               hold
               that
            
             Cain
             
               was
               excommunicated
               this
               way
               .
               The
               second
               was
               called
               Cherem
               or
               Anathema
               :
               with
               this
               sort
               of
               Excommunication
               was
               the
               Incestuous
               person
               censured
            
             2
             Cor.
             2.
             
             
               The
               third
               Shammatha
               ,
               they
               hold
               that
            
             Enoch
             
               instituted
               it
            
             ,
             Jude
             v.
             14.
             
             And
             after
             ,
             
               these
               who
               were
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               put
               out
               of
               the
               Synagogue
               were
               not
               simply
               secluded
            
             
             
               from
               the
               Temple
               ,
               but
               suffered
               to
               stand
               in
               the
               Gate
               ,
               &c.
               
               These
               who
               were
               Excommunicated
               by
               the
               second
               sort
               of
               Excommunication
               ,
               were
               not
               permitted
               to
               come
               neer
               the
               Temple
               .
               These
               who
               were
               Excommunicated
               after
               the
               third
               sort
               ,
               were
               secluded
               out
               of
               the
               society
               of
               the
               people
               of
               God
               altogether
               .
            
          
           
             And
             thus
             I
             have
             produced
             fifteen
             witnesses
             for
             the
             Ecclesiasticall
             Excommunication
             of
             the
             Jewes
             .
             I
             might
             produce
             many
             more
             ,
             but
             I
             have
             made
             choice
             of
             these
             ,
             because
             all
             of
             them
             have
             taken
             more
             than
             ordinary
             paines
             in
             searching
             the
             Jewish
             antiquities
             ,
             and
             divers
             of
             them
             are
             of
             greatest
             note
             for
             their
             skill
             therein
             .
          
           
             In
             the
             next
             place
             let
             us
             observe
             the
             causes
             ,
             degrees
             ,
             manner
             and
             rites
             how
             ,
             the
             authority
             by
             which
             ,
             the
             ends
             and
             effects
             of
             excommunication
             among
             the
             Jewes
             ,
             and
             see
             whether
             all
             these
             doe
             not
             helpe
             to
             make
             their
             Excommunication
             a
             patterne
             for
             ours
             .
             For
             the
             causes
             ,
             there
             were
             24
             causes
             ,
             for
             which
             a
             man
             was
             Excommunicated
             among
             the
             Jewes
             .
             You
             may
             read
             them
             in
             
               Buxtorfs
               Lexicon
               Chald
               ▪
               Talmud
               &
               Rabbin
               .
            
             p.
             1304
             ,
             1305.
             
             
               M.
               Selden
               de
               jure
               nat
               .
               &
               Gentium
               .
               lib.
               4.
               cap.
               8.
               
               Jo.
               Coch
               Annot.
               in
               Excerp
               .
               Gem.
               Sanhedrin
               cap.
            
             2.
             pag.
             147.
             divers
             of
             these
             causes
             did
             not
             at
             all
             concerne
             personall
             or
             civill
             injuries
             (
             for
             such
             injuries
             were
             not
             accounted
             causes
             of
             Excommunication
             ,
             but
             were
             to
             be
             punished
             otherwise
             ,
             as
             shall
             be
             proved
             afterward
             )
             but
             matters
             of
             scandall
             ,
             by
             which
             God
             was
             dishonoured
             ,
             and
             the
             stumbling-blocke
             of
             an
             evill
             example
             laid
             before
             others
             ;
             One
             cause
             was
             the
             despising
             of
             any
             of
             the
             preceps
             of
             the
             Law
             of
             Moses
             ,
             or
             Statutes
             of
             the
             Scribes
             .
             Another
             was
             the
             selling
             of
             Land
             to
             a
             Gentile
             .
             Another
             was
             ,
             a
             Priest
             not
             separating
             the
             gifts
             of
             the
             oblation
             .
             Another
             ,
             he
             that
             in
             captivity
             doth
             not
             iterate
             or
             observe
             the
             second
             time
             a
             holy
             day
             .
             Another
             ,
             y
             he
             that
             doth
             any
             servile
             worke
             upon
             Easter
             eve
             .
             Another
             ,
             he
             that
             mentioneth
             the
             name
             of
             God
             rashly
             ,
             or
             by
             a
             vaine
             oath
             .
             Another
             ,
             he
             that
             enduceth
             ,
             or
             giveth
             occasion
             to
             others
             to
             prophane
             the
             name
             of
             God.
             Another
             ,
             he
             that
             makes
             others
             to
             ●ate
             holy
             things
             without
             the
             holy
             Temple
             .
             Another
             ,
             he
             that
             maketh
             computation
             of
             yeeres
             and
             moneths
             without
             the
             Land
             of
             Israel
             :
             that
             is
             ,
             (
             as
             D
             r
             Buxtorf
             )
             writeth
             Calendars
             ,
             or
             (
             as
             M.
             Selden
             )
             computeth
             yeeres
             and
             moneths
             otherwise
             than
             their
             
             fathers
             had
             done
             .
             Another
             ,
             he
             that
             retardeth
             or
             hindreth
             others
             from
             doing
             the
             Law
             and
             Commandement
             .
             Another
             ,
             he
             that
             maketh
             the
             offering
             prophane
             (
             as
             D
             r
             Buxtorf
             )
             or
             offereth
             a
             sickly
             beast
             ,
             (
             as
             
               I.
               Coch.
            
             )
             Another
             ,
             a
             Sacrificer
             that
             doth
             not
             shew
             his
             Sacrificing
             Knife
             before
             a
             Wise
             man
             or
             a
             Rabbi
             ,
             that
             it
             may
             be
             knowne
             to
             be
             a
             lawfull
             Knife
             ,
             and
             not
             faulty
             .
             Another
             ,
             he
             that
             cannot
             be
             made
             to
             know
             or
             to
             learne
             .
             Another
             ,
             he
             that
             having
             put
             away
             his
             wife
             ,
             doth
             thereafter
             converse
             familiarly
             with
             her
             .
             Another
             ,
             a
             Wise
             man
             (
             that
             is
             ,
             a
             Rabbi
             or
             Doctor
             )
             infamous
             for
             an
             evill
             life
             .
             The
             other
             causes
             had
             also
             matter
             of
             scandall
             in
             them
             ,
             namely
             ,
             the
             despising
             of
             a
             Wise
             man
             or
             Rabbi
             ,
             though
             it
             were
             after
             his
             death
             .
             The
             despising
             of
             an
             Officer
             or
             messenger
             of
             the
             house
             of
             judgement
             .
             He
             that
             casteth
             up
             to
             his
             neighbour
             a
             servile
             condition
             ,
             or
             cals
             his
             neighbour
             servant
             .
             He
             that
             contumaciously
             refuseth
             to
             appeare
             at
             the
             day
             appointed
             by
             the
             Judge
             .
             He
             that
             doth
             not
             submit
             himselfe
             to
             the
             Judiciall
             sentence
             .
             He
             that
             hath
             in
             his
             house
             any
             hurtfull
             thing
             ,
             as
             a
             mad
             dogge
             or
             a
             weake
             leather
             .
             He
             that
             before
             Heathen
             Judges
             beareth
             witnesse
             against
             an
             Israelite
             .
             He
             that
             maketh
             the
             blind
             to
             fall
             .
             He
             that
             hath
             Excommunicate
             another
             without
             cause
             ,
             when
             he
             ought
             not
             to
             have
             been
             Excommunicate
             .
             Thus
             you
             have
             the
             24
             causes
             of
             the
             Jewish
             Excommunication
             ;
             of
             which
             some
             were
             meere
             scandals
             :
             others
             of
             a
             mixed
             nature
             ,
             that
             is
             ,
             partly
             injuries
             ,
             partly
             scandals
             ;
             but
             they
             were
             reckoned
             among
             the
             causes
             of
             Excommunication
             qua
             scandals
             ,
             not
             qua
             〈◊〉
             .
             
               Io.
               Coch.
               Annot.
               in
               Exc.
               Gem.
               Sanhedrin
               .
            
             pag.
             146
             ▪
             explaining
             how
             the
             wronging
             of
             a
             Doctor
             of
             the
             Law
             by
             contumelies
             ,
             was
             a
             cause
             of
             Excommunication
             ,
             sheweth
             that
             the
             Excommunication
             was
             because
             of
             the
             scandall
             .
             
               Licet
               tamen
               condonare
               nisi
               res
               in
               praputulo
               gesta
               sit
               .
               Publicum
               Doctoris
               ludibrium
               in
               legis
               contemptum
               redundat
               .
               〈◊〉
               ob
               causam
               Doctor
               legis
               honorem
               〈◊〉
               remittere
               non
               potest
               .
               Ubi
               res
               clam
               &
               sine
               scandalo
               gesta
               est
               ,
               magni
               animi
               &
               sapientis
               est
               injuriam
               contemptu
               vindicare
               .
            
             If
             there
             was
             no
             scandall
             ,
             the
             injury
             might
             be
             remitted
             by
             the
             party
             injured
             ,
             so
             as
             the
             offendor
             was
             not
             to
             be
             Excommunicate
             ▪
             But
             if
             the
             contumely
             was
             known
             abrond
             ,
             and
             was
             scandalous
             ,
             though
             the
             party
             wronged
             were
             willing
             and
             desirous
             to
             bury
             it
             ,
             yet
             because
             of
             the
             scandall
             ,
             the
             Law
             
             provided
             that
             the
             offender
             should
             be
             excommunicate
             .
             For
             they
             taught
             the
             people
             that
             he
             who
             did
             contend
             against
             a
             Rabbi
             did
             contend
             against
             the
             holy
             Ghost
             (
             for
             which
             see
             
               Gul.
               Vorstius
               annot
               .
               in
               Maimon
               .
               de
               fundam
               .
               legis
               .
            
             pag.
             77
             ,
             78.
             )
             and
             hence
             did
             they
             aggravate
             an
             Ecclesiasticall
             or
             Divine
             (
             not
             a
             Civill
             )
             injury
             .
             Whence
             it
             appeareth
             that
             the
             causes
             of
             Excommunication
             ,
             were
             formally
             lookt
             upon
             as
             scandals
             .
             Adde
             that
             if
             
               qua
               injuries
            
             ,
             then
             
               a
               quatenus
               ad
               omne
            
             ,
             all
             personall
             or
             civill
             injuries
             had
             been
             causes
             of
             Excommunication
             .
             But
             all
             civill
             injuries
             doe
             not
             fall
             within
             these
             24.
             causes
             .
             If
             it
             be
             objected
             ,
             that
             neither
             doe
             all
             scandalls
             fall
             within
             these
             24.
             causes
             .
             I
             answer
             they
             doe
             ;
             for
             some
             of
             the
             causes
             are
             generall
             and
             comprehensive
             ,
             namely
             these
             two
             ,
             the
             5
             th
             .
             He
             that
             despiseth
             the
             Statutes
             of
             the
             Law
             of
             Moses
             ,
             or
             of
             the
             Scribes
             ;
             and
             the
             18
             th
             .
             He
             that
             retardeth
             or
             hindereth
             others
             from
             doing
             the
             Law.
             
          
           
             When
             I
             make
             mention
             of
             any
             particular
             heads
             ,
             either
             of
             the
             Jewish
             Discipline
             ,
             or
             of
             the
             ancient
             Christian
             discipline
             ,
             let
             no
             man
             understand
             me
             ,
             as
             if
             I
             intended
             the
             like
             Strictnesse
             of
             Discipline
             in
             these
             dayes
             .
             My
             meaning
             is
             onely
             ,
             to
             prove
             Ecclesiasticall
             censures
             ,
             and
             an
             Ecclesiasticall
             Government
             .
             And
             let
             this
             be
             remembred
             upon
             all
             like
             occasions
             ;
             though
             it
             be
             not
             everywhere
             expressed
             .
             And
             so
             much
             for
             the
             causes
             .
          
           
             The
             degrees
             of
             the
             Jewish
             excommunication
             ,
             were
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Niddui
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Cherem
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Schammata
             .
             Elias
             
               in
               Tisbite
            
             ,
             saith
             plainly
             that
             
               there
               were
               three
               kinds
               of
               excommunication
               ,
               Niddui
               ,
               Cherem
               ,
               and
               Schammata
               .
               Niddui
               is
               〈◊〉
               out
               ;
               but
               if
               he
               be
               not
               converted
               ,
               they
               smite
               him
               with
               Cherem
               ;
               and
               if
               neither
               so
               he
               repent
               ,
               they
               schammatize
               him
               .
            
             These
             three
             Doctor
             Buxtorf
             thus
             distinguisheth
             ,
             not
             only
             out
             of
             Elias
             ,
             the
             common
             sentence
             of
             the
             but
             Hebrew
             Doctors
             .
             The
             first
             and
             smallest
             excommunication
             is
             Niddui
             ,
             which
             is
             a
             simple
             separation
             for
             a
             certain
             time
             .
             The
             greater
             excommunication
             is
             Cherem
             ,
             which
             ▪
             is
             a
             separation
             with
             imprecations
             and
             curses
             .
             The
             greatest
             of
             all
             is
             Schammata
             ,
             a
             finall
             excommunication
             ,
             without
             hope
             of
             returning
             to
             the
             Church
             .
             So
             likewise
             
               Hen.
               Uorstius
               animad
               .
               in
               Pirke
            
             pag.
             230.
             
             And
             answerably
             hereunto
             some
             Divines
             have
             distinguished
             
               Excommunicatio
               Minor
               ,
               Major
            
             ,
             and
             Maxima
             .
             The
             first
             is
             suspension
             from
             the
             Sacrament
             .
             The
             second
             is
             a
             casting
             out
             
             of
             the
             Church
             ,
             and
             a
             delivering
             over
             to
             Sathan
             :
             which
             yet
             is
             a
             medicinall
             excommunication
             for
             the
             destruction
             of
             the
             flesh
             ,
             that
             the
             spirit
             may
             be
             saved
             .
             The
             third
             is
             
               Anathema
               Maranatha
            
             ,
             an
             accursing
             of
             a
             man
             to
             the
             comimg
             of
             Christ
             ,
             without
             hope
             of
             mercy
             ;
             which
             is
             
               excommunicatio
               exterminativa
            
             ,
             and
             cannot
             be
             done
             ,
             without
             a
             propheticall
             Spirit
             .
             
               Corn.
               Bertramus
               de
               repub
               .
               Ebraeor
               cap.
            
             7.
             saith
             that
             our
             suspension
             from
             the
             Sacrament
             answereth
             to
             their
             Niddui
             :
             our
             Excommunication
             to
             their
             Cherem
             .
             And
             for
             their
             Schammata
             ,
             he
             thinks
             it
             was
             an
             adjudging
             of
             one
             to
             eternall
             death
             ;
             whereunto
             answereth
             the
             Apostles
             Anathema
             ,
             and
             the
             Churches
             devoting
             of
             Iulian
             the
             Apostate
             ,
             as
             one
             to
             be
             no
             more
             prayed
             for
             ,
             but
             to
             be
             prayed
             against
             .
             Munsterus
             will
             have
             Schammata
             to
             be
             the
             same
             with
             Niddui
             .
             Wherein
             Master
             Selden
             agreeth
             with
             him
             ,
             still
             holding
             a
             difference
             between
             Niddui
             ,
             and
             Cherem
             ,
             as
             between
             the
             lesser
             ,
             and
             the
             greater
             excommunication
             :
             
               de
               Jure
               nat
               .
               &
               Gentium
               ,
               l.
               4.
               c.
            
             8.
             
             Of
             the
             same
             opinion
             is
             
               Io.
               Coch
               ,
               Annot.
               in
               Exc.
               Gem.
               Sanhedrin
               .
               p.
            
             149.
             
             But
             
               Constantinus
               l'
               Empereur
               annot
               .
               in
               rempub
               .
               Jud.
            
             tels
             us
             ,
             that
             the
             Talmudists
             in
             divers
             places
             ,
             do
             distinguish
             the
             three
             degrees
             of
             Excommunication
             ,
             as
             Bertramus
             doth
             ;
             and
             that
             Schammata
             was
             the
             highest
             Excommunication
             ,
             greater
             then
             either
             Niddui
             or
             Cherem
             ,
             he
             proves
             not
             onely
             by
             the
             Epitheton
             adonai
             added
             by
             the
             Chaldee
             paraphrase
             
               Num.
               21.
               25.
               
               Et
               percussit
               eum
               Israel
               per
               Schammata
               dei
            
             ;
             but
             further
             from
             the
             words
             of
             
               Rabbi
               Solomon
            
             ,
             comparing
             one
             excommunicated
             by
             Schammata
             ,
             to
             the
             fat
             cast
             in
             the
             Furnace
             ,
             which
             is
             wholly
             consumed
             ,
             and
             which
             never
             comes
             out
             ,
             so
             he
             that
             is
             Schammatized
             ,
             is
             lost
             for
             ever
             ,
             and
             without
             all
             remedy
             unto
             all
             eternity
             .
             He
             confirmeth
             it
             also
             ,
             from
             the
             words
             of
             Elias
             above
             mentioned
             .
             It
             is
             not
             much
             to
             my
             present
             argument
             ,
             to
             dispute
             whether
             the
             Jewes
             had
             three
             distinct
             degrees
             of
             excommunication
             or
             two
             only
             .
             However
             it
             's
             agreed
             ,
             that
             the
             Jews
             had
             their
             
               Excommunicatio
               Minor
               &
               Major
            
             .
             And
             
               Niddui
               ▪
            
             was
             an
             Excommunication
             for
             30.
             dayes
             ,
             during
             which
             time
             if
             the
             person
             (
             man
             or
             woman
             )
             repent
             ,
             well
             and
             good
             :
             if
             not
             ,
             he
             was
             excommunicate
             ,
             for
             other
             30.
             dayes
             .
             Yea
             ,
             saith
             Doctor
             Buxtorf
             ,
             the
             time
             might
             be
             triplicate
             to
             90.
             dayes
             .
             And
             if
             after
             all
             that
             time
             he
             repent
             not
             ,
             then
             he
             was
             excommunicate
             ,
             with
             the
             
             greater
             excommunication
             Cherem
             .
             And
             so
             much
             for
             the
             degrees
             .
          
           
             As
             for
             the
             manner
             ,
             and
             rites
             of
             their
             excommunication
             ,
             it
             was
             done
             most
             solemnly
             ,
             z
             Doctor
             Buxtorf
             tells
             us
             ,
             if
             the
             party
             was
             present
             ,
             the
             sentence
             of
             Excommunication
             was
             pronounced
             against
             him
             by
             word
             of
             mouth
             :
             If
             he
             was
             absent
             ,
             there
             was
             a
             writ
             publikely
             affixed
             ,
             containing
             the
             sentence
             of
             Excommunication
             ,
             which
             writ
             was
             not
             published
             ,
             till
             the
             offence
             was
             proved
             ,
             at
             least
             by
             two
             witnesses
             .
          
           
             It
             is
             certain
             from
             
               Pirke
               Rabb
               .
               Elierser
               cap.
            
             38.
             that
             Cherem
             was
             not
             without
             an
             assembly
             of
             ten
             at
             least
             .
             And
             it
             is
             as
             certaine
             that
             Cherem
             was
             not
             onely
             in
             a
             solemn
             ,
             but
             in
             a
             sacred
             manner
             performed
             ,
             which
             is
             manifest
             from
             that
             
               Formula
               Anathematis
            
             ,
             which
             a
             Doctor
             Buxtorf
             hath
             transcribed
             out
             of
             an
             old
             Hebrew
             Manuscript
             ;
             and
             from
             b
             another
             forme
             ,
             which
             
               Hen.
               Vorstius
            
             
             taketh
             out
             of
             
               Col
               Bo
            
             both
             shewing
             ,
             that
             it
             was
             not
             a
             civill
             ,
             but
             a
             sacred
             businesse
             ,
             done
             in
             the
             name
             and
             authority
             of
             the
             God
             of
             heaven
             :
             and
             the
             latter
             formula
             still
             used
             in
             most
             of
             the
             Jewish
             Synagogues
             as
             Vorstius
             informes
             us
          
           
             We
             read
             also
             in
             
               Pirke
               Rabb
               .
               Elieser
               cap.
            
             38.
             c
             that
             the
             Cuthites
             (
             who
             were
             also
             called
             Samaritans
             )
             after
             they
             had
             been
             circumcised
             by
             
               Rabb
               .
               D●…stai
            
             ,
             and
             
               Rabbi
               Zacharias
            
             ,
             and
             had
             been
             taught
             by
             them
             out
             of
             the
             Book
             of
             the
             Law
             ;
             they
             were
             excommunicate
             by
             
               Ezra
               ,
               Zerubbabel
            
             ,
             and
             Ioshua
             the
             high
             Priest
             ,
             300.
             
             Priests
             ,
             and
             300.
             
             Disciples
             ,
             and
             the
             whole
             Church
             ,
             in
             the
             Temple
             ;
             the
             Trumpets
             sounding
             ,
             and
             the
             Levites
             singing
             ;
             they
             did
             even
             by
             the
             great
             name
             of
             God
             ,
             excommunicate
             the
             Cuthites
             ,
             that
             there
             should
             be
             no
             fellow-ship
             between
             any
             man
             of
             Israel
             and
             the
             Cuthites
             ,
             that
             no
             Proselyte
             should
             be
             received
             of
             the
             Cuthites
             ;
             and
             that
             they
             should
             have
             no
             part
             in
             the
             resurrection
             of
             the
             dead
             ,
             nor
             in
             the
             building
             of
             the
             house
             of
             God
             ,
             nor
             in
             Ierusalem
             .
             This
             passage
             Doctor
             Buxtorf
             ,
             in
             his
             
               Rabbinicall
               Lexicon
            
             ,
             p.
             2464.
             and
             Master
             
               Selden
               de
               Jure
               nat
               .
               &
               Gentium
               .
               l.
               4.
               c.
            
             8.
             have
             observed
             out
             of
             Pirke
             ;
             and
             Doctor
             Buxtorf
             ,
             both
             there
             and
             
               dissert
               de
               lit
               .
               Hebr.
            
             thes
             .
             49.
             noteth
             the
             three
             words
             used
             by
             the
             Hebrews
             in
             this
             relation
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             that
             is
             ,
             they
             did
             excommunicate
             them
             both
             by
             
               Niddui
               ,
               Cherem
            
             ,
             and
             Schammata
             .
             And
             so
             much
             for
             the
             manner
             and
             rites
             .
          
           
             As
             for
             the
             authority
             ,
             by
             which
             a
             man
             was
             excommunicated
             ,
             we
             see
             (
             by
             that
             which
             hath
             been
             already
             noted
             )
             that
             it
             was
             a
             publike
             and
             judiciall
             act
             ,
             and
             it
             was
             necessary
             there
             should
             be
             at
             least
             an
             Assembly
             of
             ten
             .
             Those
             formulae
             before
             cited
             ,
             make
             it
             evident
             ,
             that
             it
             was
             an
             authoritative
             sentence
             of
             an
             Ecclesiasticall
             Assembly
             ,
             (
             and
             therefore
             done
             as
             it
             were
             in
             name
             of
             the
             Court
             
             of
             heaven
             ,
             to
             which
             purpose
             
               domus
               Judicii
               superioris
               seu
               coelestis
            
             ,
             was
             mentioned
             in
             the
             businesse
             ,
             and
             it
             was
             a
             juridicall
             or
             forensicall
             act
             ,
             and
             done
             solemnly
             in
             the
             Temple
             ,
             in
             that
             case
             of
             the
             
               Cuthites
               )
               Drusius
               de
               tribus
               Sectis
               Judaeorum
               lib.
               4.
               
               Num.
            
             237.
             concerning
             the
             Discipline
             of
             the
             Essaeans
             ,
             and
             their
             Excommunicating
             of
             ungodly
             persons
             ,
             tells
             us
             it
             was
             done
             by
             a
             hundreth
             men
             Assembled
             together
             .
             It
             is
             very
             true
             ,
             which
             M
             
             r.
             Selden
             observeth
             ,
             
               de
               Jure
               nat
               .
               &
               Gentium
               l.
               4.
               c.
            
             8.
             the
             Hebrews
             writ
             of
             a
             Judiciall
             excommunication
             ,
             and
             of
             an
             extrajudiciall
             excommunication
             ,
             by
             which
             one
             private
             man
             might
             excommunicate
             another
             .
             Yet
             ,
             that
             extrajudiciall
             excommunication
             could
             not
             stand
             in
             force
             ,
             unlesse
             it
             were
             ratified
             by
             the
             Court
             ;
             and
             of
             it selfe
             ,
             it
             was
             rather
             optative
             ,
             or
             imprecative
             ,
             than
             obligative
             :
             as
             is
             manifest
             by
             the
             Instance
             ,
             which
             d
             
               Io.
               Coch
            
             gives
             us
             
               ex
               Gem.
               Moed
               Caton
            
             .
             Two
             men
             having
             mutually
             excommunicated
             each
             other
             ,
             it
             commeth
             to
             an
             authoritative
             decision
             .
             He
             that
             had
             excommunicated
             the
             other
             ,
             for
             that
             for
             which
             he
             ought
             to
             have
             been
             punished
             by
             a
             pecuniall
             mulct
             ,
             but
             not
             by
             excommunication
             ,
             was
             himself
             justly
             excommunicate
             by
             the
             other
             ,
             according
             to
             the
             last
             of
             the
             24.
             causes
             of
             excommunication
             before
             mentioned
             ,
             that
             is
             ,
             that
             he
             who
             unjustly
             excommunicateth
             another
             ,
             shall
             be
             himselfe
             excommunicated
             .
             So
             the
             excommunicating
             of
             the
             one
             man
             for
             a
             civill
             injury
             was
             declared
             null
             :
             and
             the
             excommunicating
             of
             the
             other
             ,
             for
             his
             unjust
             act
             of
             excommunication
             ,
             was
             ratified
             .
             Which
             doth
             not
             onely
             prove
             what
             I
             have
             said
             of
             private
             ,
             or
             extrajudiciall
             excommunication
             :
             but
             also
             confirme
             what
             I
             asserted
             before
             ,
             concerning
             the
             causes
             of
             excommunication
             ,
             that
             it
             was
             not
             for
             personall
             or
             civill
             injuries
             ,
             but
             for
             matter
             of
             scandall
             .
             And
             that
             pecuniary
             mulcts
             and
             excommunication
             ,
             were
             not
             inflicted
             for
             the
             same
             but
             for
             different
             causes
             .
             And
             so
             much
             for
             the
             authority
             .
          
           
             The
             effects
             of
             excommunication
             were
             e
             these
             .
             He
             might
             not
             be
             admitted
             into
             an
             Assembly
             of
             ten
             persons
             .
             He
             might
             not
             sit
             within
             foure
             cubits
             to
             his
             neighbour
             .
             He
             might
             not
             shave
             ▪
             his
             hair
             ,
             nor
             wash
             himself
             .
             It
             was
             not
             lawfull
             to
             eat
             nor
             drinke
             with
             him
             .
             He
             that
             dyed
             in
             excommunication
             got
             no
             Funerals
             ,
             nor
             was
             there
             any
             mourning
             made
             for
             him
             ,
             but
             a
             stone
             was
             set
             over
             him
             ,
             to
             signifie
             that
             he
             was
             worthy
             to
             be
             
             stoned
             ,
             because
             he
             did
             not
             repent
             ,
             and
             because
             he
             was
             separated
             from
             the
             Church
             .
             An
             excommunicate
             person
             might
             not
             make
             up
             the
             number
             of
             ten
             ,
             where
             there
             were
             nine
             .
             The
             reason
             was
             because
             he
             might
             not
             be
             acknowledged
             for
             a
             Church
             Member
             ,
             or
             one
             who
             could
             make
             up
             a
             lawfull
             Assembly
             .
             
               Drusius
               de
               tribus
               sectis
               Judaeorum
               lib.
               3.
               cap.
            
             11.
             draweth
             two
             consequences
             from
             that
             excommunication
             of
             the
             Cuthites
             before
             mentioned
             .
             1.
             
             That
             it
             was
             not
             lawfull
             for
             a
             Jew
             ,
             to
             eat
             bread
             with
             a
             Samaritan
             .
             2.
             
             That
             the
             Samaritans
             were
             cut
             off
             from
             the
             Jewish
             Church
             ,
             and
             that
             without
             hope
             of
             regresse
             ,
             being
             Shammatized
             .
          
           
             It
             is
             more
             disputable
             ,
             how
             farre
             forth
             Excommunication
             did
             deprive
             a
             man
             of
             the
             liberty
             of
             accesse
             into
             the
             Temple
             .
             The
             Talmudists
             hold
             ,
             that
             of
             old
             an
             Excommunicate
             person
             might
             enter
             into
             the
             Temple
             ,
             yet
             so
             as
             he
             might
             be
             known
             that
             he
             was
             Excommunicate
             .
             It
             is
             said
             in
             
               Pirke
               Rabb
               .
               Elieser
               cap.
            
             17.
             that
             Solomon
             built
             two
             Gates
             ,
             one
             for
             Bride-grooms
             ,
             another
             for
             Mourners
             and
             Excommunicated
             persons
             ;
             and
             when
             the
             Children
             of
             Israel
             ,
             sitting
             between
             these
             two
             Gates
             ,
             upon
             the
             Sabbath-dayes
             and
             Holy-dayes
             ,
             did
             see
             a
             Bride-groome
             come
             in
             ,
             they
             knew
             him
             ,
             and
             did
             congratulate
             with
             him
             :
             but
             when
             they
             saw
             one
             come
             in
             at
             the
             doore
             of
             the
             mourners
             ,
             having
             his
             Lips
             covered
             ,
             they
             knew
             him
             to
             be
             a
             mourner
             ,
             and
             said
             ,
             
               He
               that
               dwells
               in
               this
               house
               ,
               comfort
               thee
               .
            
             But
             when
             they
             saw
             one
             come
             in
             at
             the
             doore
             of
             mourners
             ,
             with
             his
             Lips
             not
             covered
             ,
             they
             knew
             him
             to
             be
             Excommunicated
             ,
             and
             spake
             to
             him
             on
             this
             manner
             .
             
               He
               that
               dwells
               in
               this
               house
               comfort
               thee
               ,
               and
               put
               into
               thy
               minde
               ,
               to
               hearken
               unto
               thy
               Neighbours
               .
            
             The
             like
             you
             have
             
               in
               codice
               Middoth
               cap.
               2.
               
               Sect.
            
             2.
             where
             it
             is
             said
             that
             ordinarily
             ,
             all
             that
             came
             into
             the
             Temple
             ,
             did
             enter
             upon
             the
             right
             hand
             ;
             and
             they
             went
             out
             upon
             the
             left
             hand
             ,
             those
             excepted
             to
             whom
             some
             sad
             thing
             had
             befallen
             ;
             and
             when
             it
             was
             asked
             of
             such
             a
             one
             ,
             why
             dost
             thou
             enter
             upon
             the
             left
             hand
             ,
             he
             either
             answered
             ,
             that
             he
             was
             a
             mourner
             ,
             and
             then
             it
             was
             said
             to
             him
             ,
             
               He
               that
               dwells
               in
               this
               house
               comfort
               thee
               ,
            
             or
             he
             answered
             ,
             because
             I
             am
             Excommunicate
             (
             so
             readeth
             Buxtorf
             )
             or
             
               quia
               ego
               contaminatus
               rejicior
            
             (
             so
             readeth
             
               l'
               Empereur
            
             )
             and
             then
             it
             was
             said
             to
             him
             ,
             
               He
               that
               dwells
               in
               this
               house
               ,
               put
               into
               thy
               minde
               ,
               to
               hearken
               to
               the
               words
               of
               thy
               companions
               ,
               that
               they
               may
               restore
               thee
               .
            
             The
             same
             
             thing
             is
             cited
             
               e
               libro
               Musar
            
             by
             
               Drusius
               praeter
               .
               lib.
            
             4.
             in
             Jo.
             9.
             22.
             
             His
             opinion
             is
             that
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             those
             that
             were
             separate
             and
             excommunicate
             by
             the
             lesser
             excommunication
             ,
             were
             admitted
             into
             the
             Temple
             ,
             in
             the
             manner
             aforesaid
             :
             but
             that
             they
             were
             not
             admitted
             into
             the
             Synagogue
             :
             because
             it
             s
             added
             
               in
               libro
               Musar
            
             ,
             (
             which
             I
             finde
             also
             added
             in
             the
             fore-mentioned
             place
             of
             
               Pirke
               R
               Elies
            
             .
             )
             that
             after
             the
             temple
             was
             destroyed
             ,
             it
             was
             decreed
             ,
             that
             Bride-grooms
             and
             Mourners
             should
             come
             into
             the
             Synagogues
             ,
             and
             that
             they
             in
             the
             Synagogue
             ,
             should
             congratulate
             with
             the
             one
             ,
             &
             condole
             with
             the
             other
             .
             Behold
             saith
             Drusius
             ,
             no
             mention
             here
             of
             excommunicate
             persons
             ,
             for
             they
             did
             not
             come
             into
             the
             Synagogues
             .
             Peradventure
             every
             Excommunicate
             person
             ,
             had
             not
             accesse
             to
             the
             Temple
             neither
             ,
             but
             he
             that
             was
             extrajudicially
             ,
             or
             by
             private
             persons
             excommunicate
             ,
             as
             those
             words
             might
             seeme
             to
             intimate
             ,
             
               He
               that
               dwells
               in
               this
               house
               put
               into
               thy
               mind
               ,
               to
               hearken
               to
               thy
               neighbours
               or
               companions
               ,
               that
               they
               may
               restore
               thee
               .
            
             Or
             if
             you
             take
             it
             to
             extend
             to
             judiciall
             excommunication
             ,
             then
             
               Hen.
               Vorstius
            
             doth
             expound
             it
             ,
             
               animad
               .
               in
               Pirke
            
             p.
             169.
             f
             so
             ,
             as
             it
             may
             be
             understood
             onely
             of
             the
             lesser
             excommunication
             ,
             when
             there
             was
             still
             hope
             of
             repentance
             ,
             and
             reconciliation
             .
             So
             
               Io.
               Coch.
               ubi
               supra
            
             pag.
             149.
             thinks
             that
             an
             excommunicate
             person
             was
             not
             altogether
             cast
             out
             of
             the
             Synagogue
             ,
             but
             was
             permitted
             to
             heare
             ,
             and
             to
             be
             partaker
             of
             the
             Doctrine
             ,
             but
             otherwise
             and
             in
             other
             things
             he
             was
             separate
             ,
             and
             not
             acknowledged
             for
             a
             Church
             Member
             ;
             and
             this
             he
             saith
             of
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             menudde
             ,
             of
             him
             that
             was
             simply
             excommunicate
             by
             the
             lesser
             excommunication
             or
             Niddui
             .
             But
             he
             saith
             otherwise
             of
             him
             that
             was
             excommunicate
             with
             
               Cherem
               .
               Non
               docet
               ,
               non
               docetur
               .
            
             He
             is
             neither
             permitted
             to
             teach
             ,
             nor
             to
             be
             taught
             .
             Grotius
             on
             Luke
             6.
             22.
             tells
             us
             ,
             that
             excommunicate
             persons
             under
             Niddui
             ,
             came
             no
             otherwise
             to
             the
             Temple
             than
             Heathens
             did
             ,
             that
             is
             ,
             had
             no
             liberty
             to
             come
             into
             the
             Court
             of
             Israel
             .
             However
             ,
             such
             as
             were
             excommunicate
             by
             
               Cherem
               were
               not
               permitted
               to
               come
               neere
               the
               Temple
               ,
            
             saith
             Master
             Weemse
             in
             his
             
               Christian
               Synag
            
             .
             p.
             138.
             
             An
             excommunicate
             person
             of
             the
             first
             sort
             ,
             (
             Niddui
             ,
             )
             when
             he
             came
             to
             the
             Temple
             ,
             or
             Synagogue
             ,
             you
             see
             (
             by
             what
             hath
             been
             said
             )
             he
             was
             there
             publikely
             bearing
             his
             shame
             ,
             and
             looked
             upon
             as
             one
             separate
             from
             the
             
             Communion
             of
             the
             people
             of
             God.
             And
             so
             much
             for
             the
             effects
             .
          
           
             The
             end
             of
             Excommunication
             was
             spirituall
             ,
             g
             that
             a
             sinner
             being
             by
             such
             publike
             shame
             and
             separation
             humbled
             ,
             might
             be
             gained
             to
             repentance
             ,
             and
             thereby
             his
             soule
             saved
             ;
             (
             which
             is
             the
             end
             of
             Church
             Discipline
             ,
             not
             of
             civill
             censures
             .
             )
             The
             Court
             waited
             90.
             dayes
             upon
             his
             Repentance
             ,
             and
             did
             not
             proceed
             to
             Cherem
             ,
             except
             in
             case
             of
             his
             continuing
             impenitency
             ,
             when
             all
             that
             time
             he
             gave
             no
             signe
             of
             repentance
             ,
             nor
             sought
             absolution
             .
          
           
             From
             all
             that
             hath
             been
             said
             ,
             I
             hope
             it
             's
             fully
             manifest
             ,
             that
             the
             Jewish
             excommunication
             was
             an
             Ecclesiasticall
             censure
             ,
             and
             not
             (
             as
             (
             h
             Master
             Prynne
             would
             have
             it
             )
             
               a
               civill
               excommunication
               ,
               like
               to
               an
               outlary
               at
               Common
               Law.
               
            
          
           
             I
             conclude
             with
             a
             passage
             of
             
               Drusius
               de
               Tribus
               Sectis
               Judaeorum
               lib.
               4.
               cap.
            
             22.
             concerning
             the
             Essaeans
             ,
             who
             did
             most
             religiously
             retaine
             the
             Discipline
             of
             
               Excommunication
               .
               Jus
               dicturi
               inter
               se
               congregantur
               centum
               viri
               ,
               qui
               eos
               quos
               deprehenderint
               reos
               &
               improbos
               expellunt
               e
               caetu
               suo
               .
            
             These
             words
             he
             citeth
             out
             of
             
               Salmanticensis
               .
               Being
               to
               Judge
               or
               give
               sentence
               among
               themselves
               ,
               a
               hundreth
               men
               are
               gathered
               together
               ,
               who
               doe
               expell
               from
               their
               Assembly
               those
               whom
               they
               find
               to
               be
               guilty
               and
               ungodly
               .
            
             He
             addeth
             this
             Testimony
             of
             
               Rufinus
               .
               Deprehensos
               verò
               in
               peccatis
               à
               sua
               congregatione
               depellunt
               .
               Such
               as
               are
               deprehended
               in
               sinnes
               they
               put
               away
               from
               their
               Congregation
               .
            
             Loe
             ,
             an
             Ecclesiasticall
             Excommunication
             because
             of
             scandalous
             sinnes
             .
          
        
         
           
             
               CHAP.
               V.
            
             Of
             the
             cutting
             off
             from
             among
             the
             people
             of
             God
             ,
             frequently
             mentioned
             in
             the
             Law.
             
          
           
             IT
             hath
             been
             much
             controverted
             ,
             what
             should
             be
             the
             neaning
             of
             that
             commination
             ,
             so
             frequently
             used
             in
             the
             Law
             of
             
               Moses
               :
               that
               soule
               shall
               be
               cut
               off
               from
               among
               his
               people
               .
            
             The
             radix
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             signifieth
             properly
             such
             a
             cutting
             off
             ,
             as
             is
             like
             the
             cutting
             off
             a
             Branch
             from
             the
             Tree
             :
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               cutting
               off
            
             ,
             is
             applied
             to
             divorcement
             ,
             
               Deut
               ,
               24.
               1.
               
               a
               bill
               of
               divorcement
               ,
            
             in
             the
             Hebrew
             ,
             
             
               of
               cutting
            
             off
             .
             So
             
               Isa.
               50.
               1.
               
               Ier.
            
             3.
             8.
             
             It
             is
             certaine
             that
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             carath
             doth
             not
             necessarily
             signifie
             to
             cut
             off
             by
             death
             ,
             destruction
             ,
             or
             a
             totall
             abolition
             of
             the
             very
             existence
             of
             him
             that
             is
             cut
             off
             ,
             but
             any
             cutting
             off
             ,
             by
             whatsoever
             losse
             or
             punishment
             it
             be
             .
             The
             Septuagints
             render
             it
             ,
             not
             seldome
             ,
             by
             such
             words
             as
             signifie
             the
             losse
             or
             punishment
             of
             the
             party
             ,
             without
             destroying
             him
             ,
             as
             by
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               abscindo
               ,
               amputo
               ,
               succid●…
               ,
               excindo
               ,
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               avello
               ,
               abstraho
            
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             demitto
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             circumcido
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             aufere
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             percutio
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             verbero
             .
             Sometime
             they
             render
             it
             by
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               contero
               ,
               extero
               ,
               terendo
               excutio
               :
               to
               strike
               out
               ,
            
             (
             sometime
             ,
             
               to
               wash
               out
            
             ,
             or
             ,
             
               to
               wipe
               off
            
             spots
             or
             filth
             ,
             as
             
               H.
               Stephanus
            
             tels
             us
             :
             thence
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             the
             cloth
             wherewith
             we
             wipe
             our
             hands
             when
             we
             wash
             them
             )
             
               Numb
               .
               19.
               13.
               that
               soule
               shall
               be
               cut
               off
               from
               Israel
               .
            
             The
             Septuagints
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Yea
             where
             they
             render
             it
             by
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             that
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             or
             cutting
             off
             is
             sometimes
             meant
             of
             captivity
             Amos
             1.
             5.
             sometimes
             of
             the
             decay
             and
             dissolution
             of
             a
             Monarchy
             Ezech.
             31.
             12.
             
             Sometimes
             of
             the
             deposition
             or
             repudiating
             of
             Priests
             .
             1
             
               Sam.
               2.
               33.
               the
               man
               of
               thine
               whom
               I
               shall
               not
               cut
               off
               from
               mine
               Altar
               .
            
             Sometimes
             generally
             for
             a
             judgement
             or
             punishment
             ,
             Isa.
             22.
             25.
             
             The
             English
             translators
             in
             some
             places
             where
             it
             is
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             in
             the
             originall
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             render
             it
             
               to
               faile
               ,
               1
               Kings
            
             2.
             4.
             to
             loose
             1
             Kings
             18.
             5.
             
             Sometime
             they
             render
             the
             same
             originall
             word
             
               to
               hew
               ,
               1
               Kings
               5.
               6.
               to
               hew
               timber
               ,
               Jer.
            
             66.
             
             Sometime
             simply
             
               to
               cut
               ,
               Ezech.
               16.
               4
               thy
               navell
               was
               not
               cut
               .
            
             In
             other
             places
             where
             the
             Septuagints
             have
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             aufero
             ,
             the
             English
             hath
             
               to
               faile
               ,
               1
               Kings
            
             8.
             25.
             
             &
             9.
             5.
             2
             
             Chro.
             7.
             18.
             
             This
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             is
             the
             word
             used
             by
             the
             Apostle
             in
             the
             case
             of
             Excommunication
             ,
             1
             Cor.
             5.
             13.
             
          
           
             There
             are
             five
             different
             opinions
             concerning
             that
             
               cutting
               off
            
             mentioned
             in
             the
             Law.
             First
             ,
             Augustine
             in
             divers
             places
             ,
             understands
             the
             meaning
             to
             be
             of
             the
             second
             death
             or
             eternall
             condemnation
             .
             But
             this
             is
             not
             sutable
             to
             the
             infancy
             of
             the
             Jewish
             Church
             ;
             for
             whiles
             they
             were
             bred
             under
             the
             paedagogy
             of
             the
             Law
             ,
             things
             eternall
             and
             invisible
             were
             not
             immediately
             and
             nakedly
             propounded
             unto
             them
             ,
             but
             under
             the
             shadows
             and
             figures
             of
             temporall
             and
             visible
             things
             .
             So
             that
             if
             eternall
             death
             were
             the
             ultimate
             intendment
             of
             that
             commination
             (
             as
             I
             
             verily
             believe
             it
             was
             )
             yet
             it
             must
             needs
             be
             acknowledged
             ,
             that
             there
             was
             some
             other
             punishment
             in
             this
             life
             ,
             comprehended
             under
             that
             phrase
             ,
             to
             resemble
             in
             some
             sort
             ,
             and
             to
             shadow
             forth
             that
             everlasting
             cutting
             of
             .
          
           
             2.
             
             Some
             understand
             that
             cutting
             off
             to
             be
             when
             a
             man
             dieth
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             without
             children
             ,
             having
             no
             off-spring
             or
             posterity
             behind
             him
             to
             preserve
             the
             memory
             of
             him
             ;
             for
             he
             that
             left
             children
             behind
             him
             ,
             was
             esteemed
             to
             live
             in
             some
             sort
             after
             he
             was
             dead
             .
             But
             the
             cutting
             off
             in
             the
             Law
             ,
             is
             privative
             ,
             not
             negative
             ,
             it
             is
             a
             depriving
             of
             a
             man
             of
             what
             he
             hath
             ,
             not
             the
             deniall
             of
             what
             he
             would
             have
             .
             Neither
             was
             that
             of
             the
             preserving
             of
             ones
             name
             in
             the
             posterity
             ,
             applicable
             to
             women
             ,
             but
             to
             their
             husbands
             onely
             ;
             whereas
             their
             cutting
             off
             was
             threatned
             to
             all
             that
             were
             guilty
             ,
             whether
             men
             or
             women
             .
             Finally
             ,
             if
             that
             were
             the
             sence
             ,
             then
             the
             cutting
             off
             did
             neither
             belong
             to
             such
             as
             choosed
             voluntarily
             to
             live
             unmarried
             ,
             nor
             to
             men
             who
             being
             married
             had
             children
             to
             preserve
             their
             memory
             after
             their
             death
             .
             But
             all
             that
             committed
             such
             or
             such
             a
             sinne
             ,
             were
             to
             be
             cut
             off
             ,
             whether
             married
             or
             unmarried
             ,
             whether
             having
             children
             or
             wanting
             children
             .
          
           
             3.
             
             Others
             understand
             capitall
             punishment
             to
             be
             inflicted
             by
             the
             civill
             Magistrate
             .
             But
             if
             all
             the
             offences
             for
             which
             
               cutting
               off
            
             was
             threatned
             in
             the
             Law
             ,
             had
             been
             punished
             by
             death
             ,
             the
             Mosaicall
             lawes
             ,
             no
             lesse
             then
             those
             of
             Draco
             ,
             might
             have
             been
             said
             to
             be
             written
             in
             blood
             ,
             saith
             i
             
               Gersomus
               Bucerus
            
             .
             Is
             it
             credible
             that
             all
             and
             every
             one
             ,
             who
             did
             by
             any
             chance
             ,
             eate
             the
             fat
             ,
             or
             the
             blood
             ,
             or
             did
             make
             a
             perfume
             for
             smell
             like
             to
             the
             holy
             perfume
             ,
             or
             did
             touch
             a
             dead
             body
             ,
             or
             a
             grave
             ,
             or
             a
             tent
             wherein
             a
             man
             had
             died
             ,
             or
             any
             thing
             which
             an
             unclean
             person
             had
             touched
             ;
             and
             had
             not
             been
             thereafter
             sprinkled
             with
             the
             water
             of
             separation
             ;
             were
             without
             mercy
             to
             die
             for
             any
             of
             these
             things
             ?
             Yet
             these
             were
             cut
             off
             from
             among
             their
             people
             
               Exod.
               30.
               38.
               
               Lev.
               7.
               15
               ,
               17.
               
               Num.
            
             19.
             13.
             20.
             
             Another
             reason
             I
             take
             from
             Mercerus
             on
             Gen.
             17.
             14.
             
             We
             nowhere
             finde
             either
             in
             Scripture
             ,
             or
             in
             the
             Jewish
             writings
             ,
             that
             such
             of
             the
             seed
             of
             Abraham
             ,
             as
             did
             neglect
             circumcision
             ,
             were
             punished
             by
             the
             Sword
             of
             the
             Magistrate
             ,
             yet
             by
             the
             Law
             such
             were
             to
             be
             cut
             off
             .
             Now
             without
             all
             controversie
             such
             were
             excluded
             from
             
             communion
             with
             the
             Church
             of
             Israel
             ,
             and
             being
             so
             excluded
             they
             were
             said
             properly
             to
             be
             cut
             off
             from
             among
             their
             people
             ,
             saith
             Mercerus
             .
             And
             moreover
             the
             cutting
             off
             in
             the
             Law
             ,
             is
             expressed
             by
             such
             a
             word
             ,
             as
             doth
             not
             necessarily
             signifie
             that
             the
             person
             cut
             off
             ceaseth
             to
             have
             any
             being
             ,
             but
             it
             is
             used
             to
             signifie
             a
             cutting
             off
             from
             a
             benefit
             ,
             relation
             ,
             or
             fellowship
             ,
             when
             the
             being
             remains
             ,
             as
             was
             noted
             in
             the
             beginning
             .
          
           
             4.
             
             Many
             of
             the
             Hebrews
             whom
             M.
             
               Ainsworth
               annot
            
             .
             in
             Gen.
             17.
             14.
             
             Exod.
             31.
             14.
             
             Numb
             .
             15.
             30.
             followeth
             ,
             understand
             by
             that
             cutting
             off
             ,
             untimely
             death
             ,
             or
             the
             shortning
             of
             life
             ,
             before
             the
             naturall
             period
             .
             This
             interpretation
             I
             also
             dislike
             ,
             upon
             these
             reasons
             ,
             1.
             
             That
             which
             is
             taken
             for
             a
             foundation
             of
             that
             opinion
             ,
             namely
             ,
             that
             the
             cutting
             off
             in
             the
             Law
             is
             meant
             onely
             as
             a
             punishment
             of
             private
             sinnes
             known
             to
             God
             alone
             ,
             and
             which
             could
             not
             be
             proved
             by
             witnesses
             ;
             this
             (
             I
             say
             )
             is
             taken
             for
             granted
             which
             is
             to
             be
             proved
             .
             2.
             
             Yea
             ,
             the
             contrary
             appeareth
             from
             Levit.
             17.
             4
             ,
             5.
             the
             end
             of
             that
             cutting
             off
             was
             ,
             that
             the
             children
             of
             Israel
             might
             feare
             to
             doe
             that
             thing
             which
             they
             saw
             so
             punished
             .
             But
             how
             could
             they
             make
             this
             use
             of
             a
             Divine
             judgement
             inflicted
             for
             some
             private
             sinne
             ,
             they
             knew
             not
             for
             what
             ?
             3.
             
             The
             commination
             of
             Divine
             judgements
             is
             added
             in
             a
             more
             proper
             place
             Deut.
             28.
             
             Lev.
             26.
             and
             in
             divers
             places
             ,
             where
             wrath
             and
             punishment
             from
             God
             is
             denounced
             against
             all
             such
             as
             would
             not
             observe
             his
             Commandements
             ,
             nor
             keepe
             his
             Statutes
             and
             Judgements
             .
             But
             the
             
               cutting
               off
            
             is
             a
             part
             (
             and
             a
             great
             part
             )
             of
             the
             corrective
             or
             penall
             Mosaicall
             Lawes
             ,
             which
             containe
             punishments
             to
             be
             inflicted
             by
             men
             ,
             not
             by
             God
             ;
             which
             makes
             Piscator
             almost
             everywhere
             in
             his
             Scholia
             to
             observe
             ,
             that
             exscindetur
             is
             put
             for
             
               exscinditor
               ,
               that
               soule
               shall
               be
               cut
               off
            
             for
             ,
             
               let
               that
               soule
               be
               cut
               off
               .
            
             4
             ▪
             The
             cutting
             off
             was
             a
             distinguishing
             punishment
             ;
             they
             that
             did
             such
             and
             such
             things
             were
             to
             be
             cut
             off
             ,
             and
             in
             being
             cut
             off
             ,
             were
             to
             beare
             their
             iniquity
             ,
             Lev.
             18.
             29.
             
             Numb
             .
             15.
             31.
             
             But
             we
             cannot
             say
             that
             Abijah
             the
             sonne
             of
             Ieroboam
             ,
             or
             King
             Iosiah
             ,
             being
             taken
             away
             by
             an
             untimely
             death
             ,
             were
             thereby
             marked
             with
             a
             signe
             of
             Gods
             wrath
             ,
             or
             that
             they
             were
             cut
             off
             from
             among
             their
             people
             ,
             and
             did
             beare
             their
             iniquity
             .
             5.
             
             And
             whereas
             they
             object
             from
             Levit.
             17.
             10.
             
             &
             20.
             5
             ,
             6.
             that
             the
             cutting
             of
             
             was
             a
             worke
             of
             God
             ,
             not
             of
             men
             ,
             it
             is
             easily
             answered
             from
             that
             same
             place
             ,
             it
             was
             onely
             so
             ,
             in
             extraordinary
             cases
             ,
             when
             men
             did
             neglect
             to
             punish
             the
             offenders
             .
             Levit.
             20.
             4
             ,
             5.
             
             
               And
               if
               the
               people
               of
               the
               land
               hide
               their
               eyes
               from
               the
               man
               ,
               when
               he
               giveth
               of
               his
               seed
               unto
               Molech
               ,
               and
               kill
               him
               not
               :
               then
               I
               will
               set
               my
               face
               against
               that
               man
               ,
               and
               against
               his
               family
               ,
               and
               will
               cut
               him
               off
               .
            
             Which
             giveth
             light
             to
             the
             other
             place
             Levit.
             17.
             10.
             
             What
             I
             have
             said
             against
             the
             third
             and
             fourth
             opinion
             ,
             doth
             militate
             against
             Erastus
             ,
             for
             he
             expoundeth
             the
             
               cutting
               off
            
             these
             two
             waies
             ,
             that
             is
             either
             of
             capitall
             punishment
             ,
             or
             of
             destruction
             by
             the
             hand
             of
             God
             ,
             yet
             he
             inclineth
             chiefly
             to
             the
             last
             .
             See
             lib.
             3.
             c.
             6.
             
             He
             toucheth
             this
             cutting
             off
             in
             divers
             places
             but
             
               valde
               jejunè
            
             .
             And
             because
             he
             is
             pleased
             to
             professe
             he
             had
             no
             skil
             of
             the
             Hebrew
             ,
             he
             appealeth
             to
             the
             word
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Of
             which
             before
             .
          
           
             There
             is
             a
             fifth
             exposition
             ,
             followed
             by
             many
             both
             Popish
             and
             Protestant
             writers
             ,
             who
             understand
             by
             the
             
               cutting
               off
            
             ,
             excommunicating
             or
             casting
             out
             from
             the
             Church
             ,
             and
             of
             this
             opinion
             are
             some
             very
             good
             Hebritians
             ,
             as
             
               Schindlerus
               lexic.
               pentagl
            
             .
             pag.
             655.
             
             
               Cornelius
               Bertramus
               de
               republica
               Ebraeorum
            
             .
             cap.
             2.
             
             
               Godwyns
               Moses
               and
               Aaron
            
             lib.
             3.
             cap.
             4.
             
             The
             Jewish
             Canons
             of
             Repentance
             printed
             in
             Latin
             at
             
               Cambridge
               ,
               anno
            
             1631.
             where
             the
             Hebrew
             hath
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             the
             Latin
             hath
             ordinarily
             Excommunicatio
             .
             So
             doe
             divers
             of
             our
             soundest
             writers
             take
             the
             cutting
             off
             in
             the
             Law
             to
             be
             excommunication
             .
             
               Synops.
               pur
               .
               Theol.
               Disp.
            
             48.
             
             Thes.
             24.
             39.
             
             There
             are
             these
             reasons
             for
             it
             .
          
           
             
               1.
               
               The
               cutting
               off
               had
               reference
               to
               an
               Ecclesiasticall
               corporation
               or
               fellowship
               .
               It
               is
               not
               said
               ,
               
                 that
                 soule
                 shall
                 be
                 cut
                 off
                 from
                 the
                 earth
                 ,
              
               or
               
                 cut
                 off
                 from
                 the
                 Land
                 of
                 the
                 living
                 ,
              
               but
               ,
               
                 cut
                 of
                 from
                 his
                 people
              
               :
               more
               plainly
               ,
               
                 from
                 Israel
                 ,
                 Exod.
              
               12.
               15.
               
               Num.
               19.
               13.
               but
               most
               plainly
               ,
               
                 that
                 soule
                 shall
                 be
                 cut
                 off
                 from
                 the
                 Congregation
                 (
                 or
                 Church
                 )
                 of
                 Israel
                 ,
              
               Exo.
               12.
               19.
               
                 that
                 soule
                 shall
                 be
                 cut
                 off
                 from
                 among
                 the
                 Congregation
                 (
                 or
                 Church
                 )
                 Num.
              
               19.
               20.
               intimating
               somewhat
               Ecclesiasticall
               .
               So
               Lev.
               22.
               3.
               
                 that
                 soule
                 shal
                 be
                 cut
                 off
                 from
                 my
                 presence
                 .
              
               The
               Septuagints
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               
                 from
                 me
              
               .
               The
               Chaldee
               ,
               
                 from
                 my
                 face
              
               .
               And
               this
               was
               the
               very
               cutting
               off
               or
               excommunication
               of
               Cain
               from
               the
               Church
               ,
               by
               God
               himselfe
               Genes
               .
               4.
               14.
               
                 from
                 thy
                 face
                 shall
                 I
                 be
                 hid
                 .
              
               and
               vers
               .
               14
               ,
               
                 and
                 Cain
                 went
                 out
                 from
                 the
                 presence
                 of
                 the
                 Lord.
              
               It
               is
               another
               and
               much
               different
               phrase
               ,
               
               which
               is
               used
               to
               expresse
               cutting
               off
               from
               the
               world
               ,
               or
               from
               the
               land
               of
               the
               living
               Ezech.
               25.
               7.
               
               
                 I
                 will
                 cut
                 thee
                 off
                 from
                 the
                 people
                 ,
                 and
                 will
                 cause
                 thee
                 to
                 perish
                 out
                 off
                 the
                 Countreys
                 ,
              
               Jerem.
               11.
               19.
               
               
                 Let
                 us
                 cut
                 him
                 off
                 from
                 the
                 land
                 of
                 the
                 living
                 .
              
               Zeph.
               1.
               3.
               
               
                 I
                 will
                 cut
                 off
                 man
                 from
                 off
                 the
                 Land.
                 
              
            
             
               2.
               
               He
               that
               in
               his
               uncleannesse
               did
               eate
               of
               an
               unholy
               thing
               was
               to
               be
               cut
               off
               Levit.
               7.
               20
               ,
               21.
               yet
               for
               such
               a
               one
               was
               appointed
               confession
               of
               sinne
               ,
               and
               a
               trespasse-offering
               ,
               by
               which
               he
               was
               reconciled
               and
               atonement
               made
               for
               him
               ,
               as
               M.
               Ainsworth
               himselfe
               tels
               us
               on
               Levit.
               5.
               2.
               whence
               I
               inferre
               ,
               that
               the
               cutting
               off
               such
               a
               one
               was
               not
               by
               death
               inflicted
               ,
               either
               from
               the
               hand
               of
               the
               Magistrate
               ,
               or
               from
               the
               hand
               of
               God
               ,
               but
               that
               the
               cutting
               off
               was
               Ecclesiasticall
               ,
               as
               well
               as
               the
               reception
               or
               reconciliation
               .
               I
               know
               M.
               Ainsworth
               is
               of
               opinion
               that
               the
               cutting
               off
               was
               for
               defiling
               the
               Sanctuary
               presumptuously
               ,
               or
               eating
               of
               an
               holy
               thing
               presumptuously
               ,
               when
               a
               man
               was
               not
               cleansed
               from
               his
               uncleannesse
               :
               and
               that
               atonement
               by
               sacrifice
               was
               appointed
               for
               such
               as
               defiled
               the
               Sanctuary
               ignorantly
               .
               But
               that
               which
               made
               him
               thinke
               so
               ,
               was
               a
               mistake
               ;
               for
               he
               supposeth
               ,
               that
               for
               sinnes
               of
               ignorance
               or
               infirmity
               onely
               ,
               God
               did
               appoint
               Sacrifices
               ;
               but
               that
               for
               wilfull
               or
               malicious
               sinnes
               there
               was
               no
               Sacrifice
               .
               See
               his
               annot
               .
               on
               Levit.
               4.
               2.
               
               Which
               
                 Faustus
                 Socinus
              
               also
               holdeth
               praelect
               .
               cap.
               22.
               p.
               144.
               
               But
               to
               me
               ,
               the
               contrary
               is
               plaine
               from
               Levit.
               6.
               1.
               to
               8.
               where
               we
               have
               atonement
               to
               be
               made
               by
               Trespasse
               offerings
               ,
               for
               wilfull
               lying
               ,
               perjury
               ,
               fraud
               ,
               robbing
               ,
               or
               violence
               ,
               which
               made
               the
               Septuagints
               ,
               V.
               2.
               for
               
                 commit
                 a
                 trespasse
              
               ,
               to
               read
               ,
               
                 despising
                 despise
                 the
                 commandements
                 of
                 the
                 Lord.
              
               And
               whereas
               M.
               Ainsworth
               confirmeth
               his
               opinion
               from
               Heb.
               10.
               26.
               
                 for
                 if
                 we
                 sinne
                 wilfully
                 after
                 that
                 we
                 have
                 received
                 the
                 knowledge
                 of
                 the
                 truth
                 ,
                 there
                 remaineth
                 no
                 more
                 Sacrifice
                 for
                 sinnes
              
               ;
               I
               answer
               with
               
                 Calvin
                 ,
                 Beza
                 ,
                 Hemmingius
              
               ,
               and
               others
               upon
               the
               place
               ,
               it
               is
               not
               meant
               of
               all
               sinnes
               done
               wilfully
               ,
               (
               which
               to
               hold
               were
               a
               most
               dangerous
               and
               despairing
               Doctrine
               ,
               )
               but
               of
               a
               totall
               defection
               from
               Christ
               and
               the
               truth
               .
               And
               now
               to
               returne
               ,
               there
               is
               nothing
               Levit.
               5.
               2.
               to
               exclude
               a
               Trespasse-offering
               for
               one
               who
               should
               in
               his
               uncleannesse
               wilfully
               goe
               to
               the
               Sanctuary
               ,
               or
               touch
               an
               holy
               thing
               :
               but
               there
               is
               this
               reason
               ,
               why
               it
               should
               not
               be
               excluded
               ,
               because
               in
               that
               
               very
               place
               Verse
               1.
               he
               that
               did
               wilfully
               ,
               for
               favour
               or
               malice
               ,
               conceale
               his
               knowledge
               ,
               being
               a
               witnesse
               in
               judgement
               ,
               was
               yet
               admitted
               to
               bring
               his
               Trespasse-offering
               .
            
             
               3.
               
               The
               Apostle
               1
               Cor.
               5.
               gives
               us
               some
               light
               concerning
               the
               cutting
               off
               ;
               for
               as
               Vers.
               6
               ,
               7
               ,
               8.
               most
               manifestly
               he
               pointeth
               at
               the
               purging
               of
               all
               the
               congregation
               of
               Israel
               from
               leaven
               ▪
               Exod.
               12.
               so
               Vers.
               13.
               when
               he
               saith
               ,
               
                 therefore
                 put
                 away
                 from
                 among
                 your selves
                 ▪
                 that
                 wicked
                 person
                 ,
              
               he
               plainly
               alludeth
               to
               Exod.
               12.
               15
               ,
               19.
               
               
                 Whosoever
                 eateth
                 that
                 which
                 is
                 leavened
                 ,
                 even
                 that
                 soule
                 shall
                 be
                 cut
                 off
                 from
                 the
                 Congregation
                 ,
                 (
                 or
                 Church
                 )
                 of
                 Israel
                 .
                 Theophylact
              
               on
               1
               Cor.
               5.
               13.
               observeth
               the
               Apostles
               allusion
               to
               the
               old
               Law
               of
               cutting
               off
               :
               and
               Maccovius
               (
               otherwise
               no
               very
               good
               friend
               to
               Church-discipline
               and
               Government
               )
               
                 loc
                 .
                 com
                 .
                 disp
              
               .
               22.
               proveth
               that
               Excommunication
               was
               transferred
               from
               the
               Jewes
               to
               us
               ,
               by
               Christ
               himselfe
               Matth.
               18.
               and
               that
               the
               cutting
               off
               mentioned
               in
               the
               Law
               ,
               is
               no
               other
               thing
               than
               that
               which
               the
               Apostle
               meaneth
               ,
               when
               he
               saith
               ,
               
                 put
                 away
                 from
                 among
                 your selves
                 that
                 wicked
                 person
                 .
              
            
             
               4.
               
               The
               cutting
               off
               soule
               from
               among
               his
               people
               did
               typifie
               or
               resemble
               eternall
               death
               and
               condemnation
               ;
               In
               which
               respect
               Peter
               doth
               some
               way
               apply
               it
               to
               the
               daies
               of
               the
               Gospell
               ,
               that
               every
               soule
               which
               will
               not
               heare
               Christ
               the
               great
               Prophet
               ,
               
                 shall
                 be
                 destroyed
                 from
                 among
                 his
                 people
                 ,
                 Acts
              
               3.
               23.
               
               So
               Vatablus
               on
               Gen.
               17.
               14.
               
                 that
                 soul
                 shall
                 be
                 cut
                 off
                 ,
              
               that
               is
               ,
               shall
               not
               be
               partaker
               of
               my
               promises
               ,
               and
               of
               my
               benefits
               .
               So
               that
               as
               
                 I.
                 Coch.
                 annot
                 ▪
                 in
                 Sanhedrin
                 .
                 cap.
              
               9.
               saith
               well
               ,
               death
               inflicted
               by
               the
               hand
               of
               God
               is
               lesse
               then
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               cutting
               off
               .
               
                 Nam
                 exterminii
                 post
                 mortem
                 poena
                 luitur
                 .
              
               The
               same
               thing
               
                 Guil.
                 Vorstius
              
               confirmeth
               out
               of
               
                 Maimonides
                 ,
                 annot
                 .
                 in
                 Maimon
                 .
                 de
                 fundam
                 .
                 legis
              
               pag.
               127.
               
               And
               
                 Abrabanel
                 de
                 capite
                 fidei
                 cap.
              
               8.
               saith
               that
               
                 the
                 greatest
                 reward
                 is
                 the
                 life
                 of
                 the
                 world
                 to
                 come
                 ,
                 and
                 the
                 greatest
                 punishment
                 is
                 the
                 cutting
                 off
                 of
                 the
                 soule
                 .
              
               Now
               this
               could
               not
               so
               fitly
               be
               resembled
               ,
               and
               shadowed
               forth
               by
               the
               cutting
               off
               from
               the
               land
               of
               the
               living
               ,
               either
               by
               the
               hand
               of
               God
               ,
               or
               by
               the
               hand
               of
               the
               Magistrate
               ,
               as
               by
               cutting
               off
               from
               the
               Church
               ,
               and
               from
               the
               communion
               of
               Saints
               ,
               by
               excommunication
               ,
               which
               is
               
                 summum
                 futuri
                 judicii
                 praejudicium
              
               ,
               as
               Tertullian
               called
               it
               ,
               and
               fore-sheweth
               that
               
                 the
                 ungodly
                 shall
                 not
                 stand
                 in
                 the
                 judgement
                 ,
                 nor
              
               
               
                 sinners
                 in
                 the
                 congregation
                 of
                 the
                 righteous
                 ,
                 Psal.
              
               1.
               5.
               
               But
               Gods
               taking
               away
               of
               a
               man
               by
               death
               in
               the
               phrase
               of
               the
               Old
               Testament
               ,
               is
               not
               a
               
                 cutting
                 off
                 from
              
               ,
               but
               a
               
                 gathering
                 of
                 him
                 unto
                 his
                 people
              
               ;
               yea
               k
               it
               is
               said
               of
               wicked
               Ishmael
               when
               he
               died
               ,
               he
               
                 was
                 gathered
                 unto
                 his
                 people
              
               .
               And
               as
               for
               the
               abbreviation
               of
               life
               ,
               and
               the
               untimelinesse
               of
               death
               in
               youth
               ,
               or
               middle
               age
               ,
               that
               both
               is
               now
               ,
               and
               was
               of
               old
               ,
               one
               of
               the
               things
               which
               come
               alike
               to
               all
               ,
               to
               the
               good
               as
               well
               as
               to
               the
               bad
               .
               As
               touching
               the
               capitall
               punishment
               of
               malefactors
               by
               the
               hand
               of
               the
               Magistrate
               ,
               it
               being
               founded
               upon
               the
               very
               law
               of
               nature
               ,
               and
               common
               to
               all
               Nations
               ,
               without
               as
               well
               as
               within
               the
               Church
               ,
               (
               so
               that
               very
               often
               those
               from
               whom
               a
               malefactor
               is
               cut
               off
               ,
               are
               not
               so
               much
               as
               by
               profession
               the
               Church
               and
               people
               of
               God
               :
               )
               it
               cannot
               so
               fitly
               resemble
               the
               separation
               or
               casting
               out
               of
               a
               man
               from
               having
               part
               or
               portion
               of
               the
               inheritance
               of
               the
               Saints
               in
               light
               .
            
             
               5.
               
               D
               
               r.
               
                 Buxtorf
                 lexic.
                 chald
                 .
                 Talm.
                 &
                 Rahbin
                 .
              
               page
               1101.
               tels
               us
               that
               this
               difference
               was
               put
               between
               him
               that
               was
               guilty
               of
               cutting
               off
               ,
               and
               him
               that
               was
               guilty
               of
               death
               .
               
                 Reus
                 ▪
                 mortis
                 ,
                 ipse
                 tantum
                 ,
                 non
                 semen
                 ejus
                 :
                 paena
                 excidii
                 comprehendit
                 ipsum
                 &
                 semen
                 ejus
                 .
              
               Now
               if
               the
               punishment
               of
               death
               was
               personall
               one●
               ▪
               and
               the
               punishment
               of
               cutting
               off
               ,
               comprehensive
               not
               onely
               of
               them
               but
               of
               their
               seed
               ,
               how
               can
               this
               agree
               so
               well
               ,
               to
               any
               thing
               else
               ,
               as
               to
               Excommunication
               ;
               especially
               if
               that
               hold
               which
               Godwyn
               in
               his
               
                 Moses
                 and
                 Aaron
                 lib.
              
               5.
               cap.
               2.
               tels
               us
               ,
               that
               the
               children
               of
               excommunicate
               persons
               were
               not
               circumcised
               .
            
             
               6.
               
               M.
               
                 Selden
                 de
                 jure
                 nat
                 .
                 &
                 Gent.
                 lib.
              
               7.
               cap.
               10.
               tels
               us
               ,
               that
               the
               Hebrew
               Doctors
               themselves
               doe
               not
               agree
               concerning
               that
               cutting
               off
               in
               the
               Law.
               He
               saith
               that
               
                 R.
                 Bechai
              
               and
               others
               ,
               make
               three
               sorrs
               of
               cutting
               off
               .
               i.
               a
               cutting
               off
               ,
               whereby
               the
               body
               onely
               is
               cut
               off
               ,
               which
               they
               understand
               by
               that
               phrase
               Levit.
               20.
               6.
               
               
                 I
                 will
                 cut
                 him
                 off
                 from
                 among
                 his
                 people
                 :
              
               and
               this
               is
               untimely
               death
               Palm
               55.
               23.
               
               
                 Bloudy
                 and
                 deceitfull
                 men
                 shall
                 not
                 live
                 out
                 half
                 their
                 daies
                 .
              
               2.
               
               They
               say
               there
               was
               another
               cutting
               off
               ,
               which
               was
               of
               the
               soule
               onely
               ,
               Levit.
               18.
               29.
               
                 the
                 souls
                 that
                 commit
                 these
                 things
                 ●…all
                 be
                 cut
                 off
                 from
                 among
                 their
                 people
                 .
              
               By
               this
               cutting
               off
               (
               they
               say
               )
               the
               soule
               ceaseth
               to
               have
               a
               being
               ,
               the
               body
               not
               being
               taken
               away
               by
               death
               ,
               before
               the
               naturall
               period
               .
               3.
               
               They
               make
               a
               third
               kind
               ,
               whereby
               both
               soule
               and
               body
               is
               cut
               off
               ,
               
               Num.
               15.
               31.
               
               
                 That
                 soule
                 shall
                 be
                 utterly
                 cut
                 off
                 ,
                 his
                 iniquity
                 shall
                 be
                 upon
                 him
                 .
              
               Whereby
               (
               say
               they
               )
               both
               the
               body
               is
               destroyed
               before
               the
               naturall
               time
               ,
               and
               likewise
               the
               soule
               ceaseth
               to
               have
               a
               being
               .
               But
               whatsoever
               any
               of
               the
               Hebrews
               fancied
               in
               their
               declining
               latter
               times
               ,
               concerning
               that
               second
               kinde
               of
               cutting
               off
               ,
               (
               which
               M.
               Selden
               doth
               not
               approve
               ,
               but
               relate
               out
               of
               them
               )
               I
               am
               confident
               it
               was
               onely
               the
               degenerating
               notion
               of
               Excommunication
               ;
               and
               that
               very
               fancy
               of
               theirs
               ,
               is
               a
               footstep
               thereof
               ;
               which
               may
               make
               us
               easily
               believe
               that
               the
               more
               ancient
               Hebrews
               in
               purer
               times
               ,
               did
               understand
               that
               such
               a
               cutting
               off
               was
               mentioned
               in
               the
               Law
               ,
               by
               which
               a
               man
               in
               respect
               of
               his
               Spirituall
               being
               was
               cut
               off
               from
               the
               Church
               of
               Israel
               ,
               whiles
               his
               naturall
               life
               and
               being
               was
               not
               taken
               ftom
               him
               .
               Yea
               
                 Gul●…elmus
                 Vorstius
                 annot
                 .
                 in
                 Maimon
                 .
                 de
                 fundam
                 .
                 legis
              
               pag.
               60.
               sheweth
               us
               ,
               that
               some
               of
               the
               Hebrewes
               acknowledge
               nothing
               under
               the
               name
               of
               the
               cutting
               off
               ,
               but
               that
               which
               is
               the
               cutting
               off
               of
               the
               soule
               onely
               .
               But
               if
               there
               be
               so
               much
               as
               some
               cutting
               off
               mentioned
               in
               the
               Law
               ,
               which
               concerneth
               a
               mans
               Spirituall
               estate
               onely
               ,
               it
               doth
               abundantly
               confirme
               what
               I
               plead
               for
               :
               and
               I
               shall
               not
               need
               to
               assert
               ,
               that
               everywhere
               in
               the
               Law
               Excommunication
               must
               needs
               be
               understood
               by
               cutting
               off
               .
               Some
               understand
               the
               cutting
               off
               in
               the
               Judiciall
               or
               Civill
               lawes
               ,
               to
               be
               meant
               of
               capitall
               punishments
               :
               and
               the
               cutting
               off
               in
               the
               ceremoniall
               Lawes
               (
               which
               were
               properly
               Ecclesiasticall
               )
               to
               be
               meant
               of
               Excommunication
               ,
               or
               cutting
               off
               from
               the
               Church
               onely
               .
               If
               anywhere
               the
               cutting
               off
               be
               Excommunication
               ,
               it
               sufficeth
               me
               .
               Or
               what
               ever
               it
               may
               signifie
               more
               ,
               or
               be
               extended
               unto
               ,
               if
               Excommunication
               be
               one
               thing
               which
               it
               signifieth
               ,
               then
               they
               who
               thinke
               it
               signifieth
               some
               other
               thing
               beside
               Excommunication
               ,
               are
               not
               against
               me
               in
               this
               question
               .
            
          
           
             I
             shall
             conclude
             with
             that
             in
             the
             Dutch
             Annotations
             upon
             Gen.
             17.
             14.
             
               that
               soule
               shall
               be
               cut
               off
               from
               his
               people
               .
            
             The
             Annotation
             Englished
             saith
             thus
             ,
             
               that
               man
               shall
               be
               excommunicate
               from
               the
               fellowship
               of
               Gods
               people
               .
               This
               kind
               of
               expression
               implies
               also
               (
               as
               some
               doe
               conceive
               )
               a
               bodily
               punishment
               to
               be
               i●…sticted
               withall
               by
               the
               Magistrate
               .
            
             They
             hold
             determinately
             and
             positively
             that
             it
             signifieth
             Excommunication
             .
             Whether
             it
             signifie
             some
             other
             
             thing
             beside
             ,
             they
             judge
             not
             to
             be
             so
             cleare
             ,
             and
             therefore
             offer
             it
             to
             be
             considered
             .
          
           
             It
             is
             but
             a
             poore
             argument
             ,
             whereby
             Bishop
             
               Bilson
               ,
               of
               the
               Government
               of
               the
               Church
               ,
               chap.
            
             4.
             would
             prove
             the
             cutting
             off
             not
             to
             be
             meant
             of
             Excommunication
             ,
             because
             it
             is
             applyed
             even
             to
             capitall
             offences
             ,
             such
             as
             the
             Law
             elsewhere
             appointeth
             men
             to
             be
             put
             to
             death
             for
             .
             As
             if
             it
             were
             any
             absurdity
             to
             say
             ,
             that
             one
             and
             the
             same
             offence
             ,
             is
             to
             be
             punished
             
               sub
               formalitate
               scandali
            
             with
             excommunication
             ,
             and
             
               sub
               formalitate
               criminis
            
             with
             capitall
             punishment
             .
             And
             who
             knoweth
             not
             that
             a
             capitall
             crime
             is
             a
             cause
             of
             excommunication
             ,
             which
             is
             also
             sometimes
             the
             sole
             punishment
             ,
             the
             Magistrate
             neglecting
             his
             duty
             .
             If
             a
             known
             blasphemer
             or
             incestuous
             person
             be
             not
             cut
             off
             by
             the
             Magistrate
             as
             he
             ought
             by
             the
             Law
             of
             God
             :
             shall
             he
             therefore
             not
             be
             cut
             off
             by
             excommunication
             ?
             If
             he
             had
             proved
             that
             all
             the
             causes
             of
             cutting
             off
             in
             the
             Law
             were
             capitall
             crimes
             ,
             he
             had
             said
             much
             :
             but
             that
             will
             never
             be
             proved
             .
          
        
         
           
             
               CHAP.
               VI.
            
             Of
             the
             casting
             out
             of
             the
             Synagogue
             .
          
           
             WE
             read
             of
             a
             casting
             out
             of
             the
             Church
             ,
             which
             was
             pretended
             to
             be
             a
             matter
             of
             conscience
             and
             religion
             ,
             and
             such
             as
             did
             more
             especially
             concerne
             the
             glory
             of
             God
             ,
             Isa.
             66.
             5.
             
             
               Your
               brethren
               that
               hated
               you
               ,
               that
               cast
               you
               out
               for
               my
               names
               sake
               ,
               said
               ,
               let
               the
               Lord
               be
               glorified
               .
            
             Such
             was
             the
             casting
             out
             of
             the
             Synagogue
             ,
             mentioned
             in
             the
             Gospell
             Ioh.
             9.
             22.
             
             &
             12.
             42.
             
             &
             16.
             2.
             
             
               Arias
               Montanus
               de
               arcano
               Sermone
               cap.
            
             47.
             expounds
             it
             of
             excommunication
             from
             Church
             Assemblies
             .
             So
             the
             
               Magdeburgians
               cent
            
             .
             1.
             lib.
             1.
             cap.
             7.
             and
             
               Corn.
               Bertramus
               de
               repub
               .
               Ebraeor
               .
               cap.
            
             7.
             
             Godwyn
             in
             his
             
               Moses
               and
               Aaron
               ,
               lib.
            
             3.
             cap.
             4.
             
               &
               lib.
            
             5.
             cap.
             2.
             
             Wherein
             the
             interpreters
             also
             upon
             the
             places
             cited
             doe
             generally
             agree
             ,
             
               Erasmus
               ,
               Brentius
               ,
               Tossanus
               ,
               Diodati
               ,
               Cartwright
            
             in
             his
             harmony
             ,
             
               Gerhard
               ,
               &c.
            
             So
             likewise
             M.
             Leigh
             out
             of
             
               Paulus
               Tarnovius
            
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               dicitur
               ▪
               ejectus
               e
               〈◊〉
               sacro
               Ecclesiae
               ,
               excommunicatus
               .
            
             See
             
               Critica
               Sacra
            
             of
             the
             new
             Test.
             
             pag.
             391.
             
             So
             doth
             
               Aretius
               ,
               Theol.
               Probel
               .
               loc
               .
            
             133.
             (
             though
             cited
             by
             our
             Opposites
             againstus
             )
             he
             saith
             ,
             though
             it
             was
             abused
             by
             the
             Pharisees
             ,
             yet
             it
             sheweth
             the
             Antient
             use
             of
             the
             the
             thing
             it self
             ,
             that
             there
             was
             such
             a
             discipline
             in
             the
             Jewish
             Church
             .
             It
             is
             not
             much
             materiall
             ,
             to
             dispute
             which
             of
             the
             degrees
             of
             the
             Jewish
             Excommunication
             ,
             or
             whether
             all
             the
             three
             were
             meant
             by
             that
             casting
             out
             of
             the
             Synagogue
             .
             Drusius
             ,
             and
             Grotius
             expound
             ,
             Io.
             9.
             22.
             of
             
               Niddui
               .
               Gerhard
            
             expounds
             Io.
             16.
             2.
             of
             all
             the
             three
             
               Niddui
               ,
               Cherem
            
             ,
             and
             Shammata
             .
             It
             is
             enough
             for
             this
             present
             argument
             ,
             if
             it
             was
             a
             spirituall
             ,
             or
             Ecclesiasticall
             Censure
             ,
             not
             a
             civill
             punishment
             .
             Master
             
               Prynne
               ,
               Vindic.
            
             pag.
             48
             ,
             49.
             tels
             us
             .
             First
             ,
             this
             casting
             ▪
             out
             of
             the
             Synagogue
             ,
             was
             not
             warranted
             by
             Gods
             Word
             ,
             but
             was
             onely
             a
             humane
             invention
             .
             Secondly
             ,
             as
             it
             was
             practiced
             by
             the
             Jewes
             ,
             it
             was
             a
             diabolicall
             institution
             .
             Thirdly
             ,
             that
             it
             was
             meerly
             a
             civill
             Excommunication
             ,
             like
             to
             an
             Outlary
             ,
             whereby
             the
             party
             cast
             out
             ,
             was
             separate
             from
             civill
             conversation
             onely
             ,
             or
             from
             all
             company
             with
             any
             man
             ,
             but
             was
             not
             suspended
             from
             any
             Divine
             Ordinance
             .
             Fourthly
             ,
             that
             it
             was
             inflicted
             by
             the
             Temporall
             Magistrate
             .
             Fifthly
             ,
             that
             in
             the
             Jewish
             Synagogues
             at
             that
             time
             ,
             there
             was
             neither
             Sacrament
             nor
             Sacrifice
             ,
             but
             onely
             Reading
             ,
             Expounding
             ,
             Preaching
             ,
             Disputing
             ,
             and
             Prayer
             ,
             so
             that
             it
             cannot
             prove
             suspension
             from
             the
             Sacrament
             .
             To
             the
             first
             ,
             I
             answer
             ,
             it
             was
             not
             onely
             warranted
             by
             the
             cutting
             off
             mentioned
             in
             the
             Law
             ,
             but
             Erastus
             himselfe
             gives
             a
             warrant
             for
             it
             from
             Gods
             word
             .
             He
             saith
             ,
             pag.
             315.
             the
             casting
             out
             of
             the
             Synagogue
             ,
             was
             
               vel
               idem
               vel
               simile
               quidpiam
            
             with
             that
             
               separating
               from
               the
               congregation
               Ez●…a
            
             .
             10.
             8.
             
             To
             the
             second
             Aretius
             hath
             answered
             .
             The
             best
             things
             in
             the
             world
             may
             be
             abused
             .
             To
             the
             third
             ,
             I
             offer
             these
             eight
             considerations
             to
             prove
             that
             it
             was
             an
             Ecclesiasticall
             ,
             not
             a
             civill
             Censure
             .
          
           
             
               First
               ,
               the
               causes
               for
               which
               men
               were
               put
               out
               of
               the
               Synagogues
               ,
               were
               matters
               of
               scandall
               ,
               offences
               in
               point
               of
               Religion
               ,
               and
               we
               read
               of
               none
               cast
               out
               of
               the
               Synagogue
               for
               a
               civill
               injury
               or
               crime
               ;
               It
               was
               for
               confessing
               Christ
               Io.
               9.
               22.
               
               &
               12.
               42.
               then
               counted
               heresie
               :
               and
               for
               Preaching
               of
               the
               Gospell
               Io.
               16.
               2.
               
            
             
               Secondly
               ,
               The
               Synagogicall
               Assembly
               or
               Court
               ,
               was
               Spirituall
               
               and
               Ecclesiasticall
               ,
               as
               
                 Ludoviens
                 de
                 Dieu
              
               noteth
               upon
               Matth
               10.
               17.
               we
               read
               of
               
                 the
                 Rulers
                 of
                 the
                 Synagogue
                 ,
                 Act.
              
               13.
               15.
               among
               whom
               he
               that
               did
               pre●de
               and
               moderate
               ,
               was
               called
               
                 the
                 chiefe
                 Ruler
                 of
                 the
                 Synagogue
              
               Act.
               18.
               8.
               17.
               names
               never
               given
               to
               civill
               Magistates
               or
               Judges
               .
               Therefore
               Brughton
               makes
               this
               of
               the
               Rulers
               of
               the
               Synagogue
               ,
               to
               be
               one
               of
               the
               paralells
               betweene
               the
               Jewish
               ,
               and
               the
               Christian
               Church
               .
               Se●
               his
               
                 exposition
                 of
                 the
                 Lords
                 Prayer
              
               pag.
               14.
               16.
               
               As
               for
               that
               Assembly
               of
               the
               Pharisees
               ,
               which
               did
               cast
               out
               ,
               or
               excommunicate
               the
               blind
               man
               ,
               Io.
               9.
               
               Tossanus
               upon
               the
               place
               calls
               it
               
                 Senatus
                 Ecclesiasticus
              
               ;
               and
               Brentius
               argueth
               from
               this
               example
               against
               the
               infallibility
               of
               Councells
               ,
               because
               this
               Councell
               of
               the
               Pharisees
               call'd
               Christ
               himselfe
               a
               finner
               .
            
             
               3
               The
               Court
               of
               civill
               Judgement
               ,
               was
               in
               the
               Gates
               of
               the
               City
               ,
               not
               in
               the
               Synagogue
               .
            
             
               4
               Such
               as
               the
               Communion
               and
               fellowship
               was
               in
               the
               Synagogue
               ,
               such
               was
               the
               casting
               out
               of
               the
               Synagogue
               .
               But
               the
               Communion
               or
               fellowship
               ,
               which
               one
               enjoyed
               in
               the
               Synagogue
               ,
               was
               a
               Church-Communion
               and
               Sacred
               fellowship
               ,
               in
               acts
               of
               Divine
               worship
               .
               Therefore
               the
               casting
               out
               of
               the
               Synagogue
               was
               also
               Ecclesiasticall
               and
               Spirituall
               ,
               not
               civill
               or
               temporall
               .
            
             
               4
               The
               end
               was
               Sacred
               and
               Spirituall
               ,
               to
               glorifie
               God
               Is.
               66.
               5.
               to
               doe
               God
               good
               service
               Io.
               16.
               2.
               in
               that
               which
               did
               more
               immediately
               and
               neerly
               touch
               his
               name
               and
               his
               glory
               ,
               Though
               the
               Pharisees
               did
               falsely
               pretend
               that
               end
               ,
               their
               error
               was
               not
               in
               mistaking
               the
               nature
               of
               the
               Censure
               ,
               but
               in
               misapplying
               it
               where
               they
               had
               no
               just
               cause
               .
            
             
               5
               Master
               Prynne
               himself
               tells
               us
               pag.
               49.
               
               That
               this
               excommunication
               from
               the
               Synagogue
               was
               of
               force
               forty
               dayes
               (
               though
               I
               beleeve
               he
               hath
               added
               ten
               more
               then
               enough
               ,
               and
               if
               he
               look
               over
               his
               Bookes
               better
               ,
               he
               will
               find
               he
               should
               have
               said
               thirty
               ,
               )
               yet
               so
               as
               that
               it
               might
               be
               shortned
               upon
               repentance
               .
               But
               I
               pray
               ,
               are
               civill
               punishments
               shortned
               or
               lengthened
               according
               to
               the
               parties
               repentance
               ?
               I
               know
               Church
               Censures
               are
               so
               .
               But
               I
               had
               thought
               ,
               the
               end
               of
               civill
               punishments
               ,
               is
               not
               to
               reclaime
               a
               mans
               soule
               by
               repentance
               ,
               and
               then
               to
               be
               taken
               off
               :
               but
               to
               guard
               the
               Lawes
               of
               the
               Land
               ,
               to
               preserve
               Justice
               ,
               Peace
               ,
               
               and
               good
               order
               ,
               to
               make
               others
               feare
               to
               doe
               evill
               ,
               to
               uphold
               the
               publike
               good
               .
               The
               Magistrate
               must
               both
               punish
               and
               continue
               punishments
               ,
               as
               long
               as
               is
               necessary
               for
               those
               ends
               ,
               whether
               the
               party
               be
               penitent
               or
               not
               .
            
             
               6
               How
               is
               it
               credible
               ,
               that
               the
               holy
               Ghost
               meaning
               to
               expresse
               a
               casting
               out
               from
               civill
               company
               or
               conversation
               onely
               ,
               (
               which
               was
               not
               within
               ,
               but
               without
               the
               Synagogue
               )
               would
               choose
               such
               a
               word
               as
               signifieth
               the
               casting
               out
               from
               an
               Ecclesiasticall
               or
               Sacred
               Assembly
               ?
               (
               for
               such
               were
               the
               Synagogues
               ,
               in
               which
               the
               Jewes
               had
               Reading
               ,
               Expounding
               ,
               Preaching
               and
               Prayer
               ,
               as
               Master
               Prynne
               tells
               us
               )
               Christ
               himselfe
               distinguisheth
               the
               Court
               or
               Judicatory
               ,
               which
               was
               in
               the
               Synagogue
               ,
               from
               civill
               Magistracy
               Luk.
               12.
               11.
               
               
                 And
                 when
                 they
                 bring
                 you
                 unto
                 the
                 Synagogues
                 ,
                 and
                 unto
                 Magistrates
                 and
                 Powers
                 .
              
               Magistrates
               and
               Powers
               are
               civill
               Rulers
               ,
               supreame
               and
               subordinate
               ,
               but
               the
               Synagogues
               are
               distinct
               Courts
               from
               both
               these
               .
            
             
               7
               Our
               Opposites
               cannot
               give
               any
               other
               rationall
               interpretation
               of
               the
               word
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               Erastus
               pag.
               315.
               confesseth
               ,
               it
               is
               very
               hard
               to
               tell
               what
               it
               was
               .
               He
               gives
               three
               conjectures
               .
               First
               ,
               that
               it
               was
               some
               ignominy
               put
               upon
               a
               man
               :
               which
               I
               thinke
               no
               body
               denies
               ,
               and
               it
               may
               well
               stand
               with
               our
               interpretation
               .
               Secondly
               ,
               he
               saith
               not
               that
               it
               was
               a
               separating
               of
               the
               party
               
                 from
                 all
                 company
                 ,
                 or
                 society
                 with
                 any
                 man.
              
               (
               for
               which
               Master
               Prynne
               citeth
               Erastus
               with
               others
               )
               but
               a
               pulling
               away
               ,
               or
               casting
               out
               of
               a
               man
               from
               some
               particular
               Towne
               onely
               ;
               for
               instance
               ,
               from
               Nazareth
               .
               Thirdly
               ,
               He
               saith
               ,
               it
               seemes
               also
               to
               have
               been
               a
               refusall
               of
               the
               priviledges
               of
               Jewish
               Citizens
               ▪
               or
               the
               esteeming
               of
               one
               no
               longer
               for
               a
               true
               Jew
               ,
               but
               for
               a
               Proselyte
               .
               But
               that
               a
               Proselyte
               ,
               who
               was
               free
               to
               come
               both
               to
               Temple
               and
               Synagogue
               (
               for
               of
               such
               a
               Proselyte
               he
               speaketh
               expressely
               )
               should
               be
               said
               to
               be
               made
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               it
               may
               well
               weaken
               ,
               it
               cannot
               strengthen
               his
               cause
               .
            
             
               8.
               
               In
               
                 Tzemach
                 David
                 edit
                 .
                 Hen.
                 Vorst
                 .
              
               pag
               ,
               89.
               
               We
               read
               ,
               that
               when
               the
               Sanhedrin
               did
               remove
               from
               Hierusalem
               ,
               40.
               yeeres
               before
               the
               destruction
               of
               the
               Temple
               ,
               there
               was
               a
               Prayer
               composed
               against
               the
               Hereticks
               .
               
                 Hen.
                 Vorstius
              
               in
               his
               observ
               .
               pag.
               285
               ▪
               sheweth
               out
               of
               
                 Maimon
                 ▪
              
               that
               it
               was
               a
               maledictory
               Prayer
               appointed
               to
               be
               used
               against
               the
               Hereticks
               of
               that
               
               time
               ,
               who
               encreased
               mightily
               :
               and
               that
               
                 R.
                 Sol.
                 Jarchi
              
               addeth
               this
               explanation
               of
               the
               word
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               
                 Minim
                 ,
                 the
                 Disciples
                 of
                 Jesus
                 of
                 Nazareth
                 .
              
               D.
               
                 Buxtorf
                 .
                 Lexic
                 .
                 Chald.
                 Talm.
                 &
                 rab
                 .
              
               pag.
               1201.
               collecteth
               that
               this
               maledictory
               Prayer
               was
               composed
               in
               Christs
               time
               ,
               and
               against
               his
               Disciples
               .
               Surely
               it
               suteth
               no
               story
               so
               well
               ,
               as
               that
               of
               the
               decree
               of
               casting
               out
               of
               the
               Synagogue
               Io.
               12.
               42.
               
            
          
           
             After
             all
             these
             eight
             considerations
             ,
             this
             I
             must
             adde
             ,
             that
             I
             doe
             not
             a
             little
             admire
             ,
             how
             Master
             Prynne
             could
             cite
             Godwyns
             Jewish
             Antiquities
             lib.
             5.
             cap.
             2.
             for
             that
             opinion
             ,
             that
             the
             casting
             out
             of
             the
             Synagogue
             was
             not
             an
             Ecclesiasticall
             but
             onely
             a
             civill
             censure
             .
             If
             he
             had
             but
             looked
             upon
             the
             page
             immediately
             preceding
             ,
             he
             had
             found
             this
             distinction
             between
             the
             Ecclesiasticall
             and
             civill
             courts
             of
             the
             Jewes
             ;
             
               The
               office
               of
               the
               Ecclesiasticall
               Court
               ,
               was
               to
               put
               a
               difference
               between
               things
               holy
               and
               unholy
               ,
               &c.
               
               It
               was
               a
               representative
               Church
               .
               Hence
               is
               that
               ,
               di●…
               Ecclesiae
               .
            
             Matt.
             18.
             17.
             
             
               Tell
               the
               Church
               because
               unto
               them
               ,
               belonged
               the
               power
               of
               excommunication
               ,
               the
               severall
               sorts
               of
               which
               censure
               follow
            
             ;
             and
             so
             he
             beginneth
             with
             the
             casting
             out
             of
             the
             Synagogue
             ,
             as
             the
             first
             or
             lesser
             Excommunication
             o●
             Niddui
             ,
             and
             tells
             us
             among
             other
             effects
             of
             it
             ,
             that
             the
             male
             Children
             of
             one
             thus
             cast
             out
             were
             not
             circumcised
             .
          
           
             To
             Master
             Prynnes
             fourth
             exception
             ,
             the
             Answer
             may
             be
             collected
             from
             what
             is
             already
             said
             .
             We
             never
             find
             the
             temporall
             Magistrate
             called
             
               the
               Ruler
               of
               the
               Synagogue
            
             ,
             nor
             yet
             that
             he
             sate
             in
             Judgement
             in
             the
             Synagogue
             .
             The
             beating
             or
             scourging
             in
             the
             Synagogues
             ,
             was
             a
             tumultuous
             disorderly
             act
             ;
             we
             read
             of
             no
             sentence
             given
             ,
             but
             onely
             to
             be
             put
             out
             of
             the
             Synagogue
             ,
             which
             sentence
             was
             given
             by
             the
             Synagogicall
             consistory
             ,
             made
             up
             of
             the
             Priest
             or
             Priests
             and
             Jewish
             Elders
             .
             For
             the
             power
             of
             judging
             in
             things
             and
             causes
             Ecclesiasticall
             ,
             did
             belong
             to
             the
             Priests
             and
             Levites
             ,
             together
             with
             the
             Elders
             of
             Israel
             .
             1
             Chro.
             23.
             4.
             
             &
             26.
             30.
             32.
             2.
             
             Chro.
             19.
             8.
             
             And
             therefore
             what
             reason
             Master
             Prynne
             had
             to
             exclude
             the
             Priests
             from
             this
             corrective
             power
             ,
             and
             from
             being
             Rulers
             of
             the
             Synagogue
             ,
             I
             know
             not
             .
             Sure
             I
             am
             the
             Scriptures
             cited
             make
             Priests
             and
             Levites
             to
             be
             Judges
             and
             Rulers
             Ecclesiasticall
             ;
             of
             which
             before
             .
             As
             for
             the
             chief
             Ruler
             of
             the
             Synagogue
             :
             
               Archysynagogus
               erat
            
             
             
               primarius
               in
               Synagoga
               Doctor
            
             ,
             say
             the
             Centurists
             Cent.
             1.
             lib.
             1.
             cap
             7.
             and
             if
             so
             ,
             then
             not
             a
             civill
             Magistrate
             .
          
           
             To
             the
             fifth
             I
             Answer
             ,
             1.
             
             If
             there
             was
             an
             exclusion
             from
             Reading
             ,
             Expounding
             ,
             Preaching
             ,
             and
             Prayer
             ,
             then
             much
             more
             from
             Sacraments
             ,
             in
             which
             there
             is
             more
             of
             the
             communion
             of
             Saints
             .
             2.
             
             He
             that
             was
             cast
             out
             of
             the
             Synagogue
             might
             not
             enter
             in
             the
             Synagogue
             ,
             saith
             Menochius
             in
             Io.
             9.
             22.
             therefore
             he
             did
             not
             communicate
             in
             Prayer
             with
             the
             Congregation
             ,
             nor
             in
             other
             acts
             of
             Divine
             Worship
             ,
             (
             which
             how
             farre
             it
             is
             applicable
             to
             excommunication
             in
             the
             Christian
             Church
             ,
             I
             do
             not
             now
             dispute
             ,
             nor
             are
             all
             of
             one
             opinion
             ,
             concerning
             excommunicate
             persons
             ,
             their
             admission
             unto
             some
             ,
             or
             exclusion
             from
             all
             publike
             Ordinances
             ,
             hearing
             of
             the
             word
             and
             all
             )
             I
             know
             Erastus
             answereth
             the
             word
             Synagogue
             may
             signifie
             either
             the
             materiall
             house
             ,
             the
             place
             of
             Assembling
             ;
             or
             the
             people
             ,
             the
             congregation
             which
             did
             Assemble
             ;
             and
             some
             who
             differ
             in
             Judgement
             from
             us
             in
             this
             particular
             ,
             hold
             that
             when
             we
             read
             of
             putting
             out
             of
             the
             Synagogue
             ,
             the
             word
             Synagogue
             doth
             not
             signifie
             the
             house
             or
             place
             of
             publike
             worship
             (
             which
             yet
             it
             doth
             signifie
             in
             other
             places
             ,
             as
             Luk.
             7.
             5.
             
             Act.
             18.
             7.
             
             )
             but
             the
             Church
             or
             Assembly
             it selfe
             .
             But
             I
             take
             it
             to
             signifie
             both
             joyntly
             ;
             and
             that
             it
             was
             a
             casting
             out
             ,
             even
             from
             the
             place
             it selfe
             ,
             such
             as
             that
             Io.
             9.
             34.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               and
               they
               cast
               him
               out
            
             ,
             or
             
               excommunicated
               him
            
             ,
             as
             the
             English
             Translators
             adde
             in
             the
             Margine
             .
             Besides
             ,
             I
             take
             what
             it
             is
             granted
             .
             It
             was
             a
             casting
             out
             from
             the
             Assembly
             ,
             or
             Congregation
             it selfe
             .
             But
             how
             could
             a
             man
             be
             cast
             out
             from
             the
             Congregation
             ,
             and
             yet
             be
             free
             to
             come
             where
             the
             Congregation
             was
             Assembled
             together
             ?
             O
             but
             he
             must
             keepe
             off
             foure
             cubites
             distance
             ,
             from
             all
             other
             men
             .
             And
             was
             there
             so
             much
             roome
             to
             reele
             to
             and
             fro
             in
             the
             Synagogue
             ?
             I
             doe
             not
             understand
             how
             a
             man
             shall
             satisfie
             himselfe
             in
             that
             notion
             .
             But
             I
             rather
             thinke
             Bertramus
             speakes
             rationally
             ,
             that
             he
             that
             was
             excommunicate
             by
             Niddui
             was
             shut
             out
             
               ab
               hominum
               contubernio
               atque
               ade●…
               ab
               ipsius
               Tabernaculi
               aditu
               .
               de
               Rep.
               Jud.
               cap.
            
             7.
             which
             Niddui
             he
             takes
             to
             be
             the
             same
             with
             casting
             out
             of
             the
             Synagogue
             .
             He
             that
             was
             cast
             out
             from
             mens
             society
             ,
             must
             needs
             be
             excluded
             from
             the
             publike
             holy
             Assemblies
             ,
             and
             from
             the
             place
             where
             these
             Assemblies
             are
             .
             Whereunto
             agreeth
             that
             
             which
             we
             read
             in
             
               Exc.
               Gem.
               Sanhedrin
               cap.
            
             3.
             
             Sect.
             9.
             a
             certaine
             Disciple
             ,
             having
             after
             two
             and
             twenty
             yeeres
             divulged
             that
             which
             had
             been
             said
             in
             the
             Schoole
             of
             
               R.
               Ammi
            
             ,
             he
             was
             brought
             out
             of
             the
             Synagogue
             ,
             and
             the
             said
             Rabbi
             caused
             it
             to
             be
             proclaimed
             ,
             this
             is
             a
             revealer
             of
             secrets
             .
          
           
             3
             It
             is
             more
             then
             Mr.
             Prynne
             can
             prove
             that
             the
             Sacrament
             of
             Circumcision
             was
             not
             then
             administred
             in
             the
             Synagogues
             .
             The
             Jewes
             do
             administer
             it
             in
             their
             Synagogues
             ;
             and
             that
             Iohn
             was
             Circumcised
             in
             the
             Synagogue
             ,
             some
             gather
             from
             Luk.
             1.
             59.
             
             
               Venerunt
               ,
               they
               came
            
             (
             to
             wit
             to
             the
             Synagogue
             )
             
               to
               Circumcise
               the
               Child
            
             ;
             for
             my
             part
             I
             lay
             no
             weight
             upon
             that
             argument
             .
             But
             I
             see
             l●sse
             ground
             for
             Mr.
             Prynnes
             Assertion
             .
          
           
             As
             for
             that
             which
             M.
             Prynne
             addeth
             in
             the
             close
             ,
             that
             those
             who
             were
             cast
             out
             of
             the
             Synagogue
             might
             yet
             resort
             to
             the
             Temple
             ,
             he
             hath
             said
             nothing
             to
             prove
             it
             .
             I
             find
             the
             same
             thing
             affirmed
             by
             
               Sutlivius
               de
               Presbyt
            
             .
             pag.
             25.
             (
             though
             I
             had
             thought
             Master
             Prynnes
             Tenen●s
             of
             this
             kind
             ,
             should
             never
             have
             complyed
             with
             those
             of
             Episcopall
             men
             ,
             against
             the
             Anti-Episcopall
             party
             )
             But
             neither
             doth
             Sutlivius
             prove
             it
             ;
             onely
             he
             holds
             that
             the
             casting
             out
             of
             the
             Synagogue
             was
             meerely
             a
             civill
             Excommunication
             ,
             and
             his
             reason
             is
             that
             which
             he
             had
             to
             prove
             ,
             that
             Christ
             and
             his
             Disciples
             ,
             when
             they
             were
             cast
             out
             of
             the
             Synagogues
             ,
             had
             notwithstanding
             a
             free
             accesse
             to
             the
             Temple
             .
             To
             my
             best
             observation
             ,
             I
             can
             find
             no
             Instance
             of
             any
             admitted
             to
             the
             Temple
             ,
             while
             cast
             out
             of
             the
             Synagogue
             .
             I
             turn
             again
             to
             Erastus
             pag.
             314.
             to
             see
             whether
             he
             proves
             it
             .
             He
             gives
             us
             two
             instances
             ,
             first
             of
             Christ
             himselfe
             who
             was
             cast
             out
             of
             the
             Synagogues
             ,
             and
             yet
             came
             into
             the
             Temple
             .
             But
             how
             proves
             he
             that
             Christ
             was
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ?
             for
             this
             ,
             he
             tells
             us
             onely
             
               Quis
               dubitat
               ?
               who
               makes
               Question
               of
               it
               ?
            
             I
             am
             one
             who
             make
             a
             great
             Question
             of
             it●
             ,
             or
             rather
             put
             it
             out
             of
             Question
             ,
             that
             Christ
             was
             not
             cast
             out
             of
             the
             Synagogues
             ;
             for
             what
             saith
             he
             himselfe
             Io.
             18.
             20.
             
             
               I
               ever
               taught
               in
               the
               Synagogue
               ,
               and
               in
               the
               Temple
               ,
               whether
               the
               Iewes
               alwayes
               resort
               .
            
             Christ
             was
             cast
             out
             of
             the
             City
             of
             Nazareth
             in
             the
             tumult
             by
             the
             people
             Luk.
             4.
             but
             here
             was
             no
             consistoriall
             sentence
             ,
             it
             was
             not
             the
             casting
             out
             of
             the
             Synagogue
             of
             which
             our
             Question
             is
             .
             The
             other
             Instance
             which
             Erastus
             gives
             ,
             helps
             him
             as
             little
             .
             The
             Apostles
             saith
             
             he
             ,
             were
             cast
             out
             of
             the
             Synagogue
             ,
             and
             yet
             immediately
             went
             to
             the
             Temple
             ,
             and
             taught
             the
             people
             Act.
             4.
             
             &
             5.
             
             And
             how
             many
             Synagogues
             was
             Paul
             cast
             out
             of
             ?
             2
             Cor.
             11.
             
             Yet
             he
             is
             not
             reprehended
             for
             coming
             into
             the
             Temple
             .
             Answ.
             I
             find
             nothing
             of
             the
             Synagogue
             in
             those
             places
             which
             he
             citeth
             .
             It
             was
             the
             Councell
             ,
             not
             the
             Synagogue
             which
             the
             Apostles
             had
             to
             doe
             with
             Act.
             4.
             v
             5.
             
          
           
             But
             what
             have
             they
             gained
             if
             they
             could
             prove
             that
             Christ
             or
             his
             Apostles
             ,
             while
             knowne
             to
             be
             excommunicate
             from
             the
             Synagogues
             ,
             were
             admitted
             into
             the
             Temple
             ?
             How
             often
             did
             they
             come
             into
             the
             Temple
             ,
             when
             the
             Priests
             ,
             and
             Elders
             ,
             and
             Scribes
             ,
             would
             gladly
             have
             cast
             them
             out
             ,
             but
             they
             feared
             the
             people
             ,
             and
             so
             were
             restrained
             ?
             Nay
             ,
             what
             if
             they
             could
             give
             other
             Instances
             ,
             that
             such
             as
             were
             cast
             out
             of
             the
             Synagogue
             ,
             were
             permitted
             to
             come
             into
             the
             Temple
             ;
             what
             gaine
             they
             thereby
             ?
             If
             we
             understand
             the
             casting
             out
             of
             the
             Synagogue
             to
             be
             meant
             of
             Niddui
             ,
             of
             the
             lesser
             Excommunication
             as
             
               Drusius
               ,
               Bertramus
               ,
               Grotius
            
             ,
             and
             Godwyne
             understand
             it
             ,
             we
             are
             not
             at
             all
             pinched
             or
             straitned
             .
             Nay
             ,
             though
             we
             should
             also
             comprehend
             the
             Cherem
             or
             greater
             excommunication
             under
             this
             casting
             out
             of
             the
             Synagogue
             ,
             all
             that
             will
             follow
             upon
             the
             admission
             of
             such
             into
             the
             Temple
             ,
             will
             be
             this
             ,
             that
             excommunicate
             persons
             when
             they
             desired
             to
             make
             atonement
             for
             their
             sinne
             by
             Sacrifice
             ,
             were
             for
             that
             end
             admitted
             into
             the
             Temple
             (
             which
             who
             denies
             ?
             )
             but
             still
             with
             a
             marke
             of
             Ignominy
             upon
             them
             as
             long
             as
             they
             were
             excommunicated
             ,
             as
             I
             have
             shewed
             before
             .
             Chap.
             4.
             
             Finally
             whereas
             Master
             Prynne
             concludeth
             his
             Discourse
             of
             this
             point
             ,
             that
             we
             may
             as
             well
             prove
             excommunication
             from
             Diotrephes
             3.
             
             Io.
             10
             ,
             as
             from
             the
             casting
             out
             of
             the
             Synagogue
             ,
             I
             admit
             the
             paralell
             thus
             .
             The
             Pharisees
             did
             cast
             out
             from
             the
             Synagogue
             such
             as
             professed
             Christ
             ;
             Diotrephes
             did
             cast
             out
             of
             the
             Church
             (
             as
             Iohn
             saith
             )
             such
             as
             received
             the
             Brethren
             .
             Both
             
               clave
               errante
            
             :
             the
             Ecclesiasticall
             censure
             was
             abused
             and
             misapplyed
             ;
             yet
             from
             both
             it
             appeareth
             ▪
             that
             Ecclesiasticall
             Censures
             were
             used
             in
             the
             Church
             .
             There
             was
             a
             casting
             out
             of
             the
             Synagogue
             used
             among
             the
             Jewes
             ,
             which
             the
             Pharisees
             did
             abuse
             .
             There
             was
             a
             casting
             out
             of
             the
             Church
             used
             among
             Christians
             ,
             which
             Diotrephes
             did
             abuse
             .
             I
             remember
             I
             heard
             
             Master
             Coleman
             once
             draw
             an
             argument
             against
             excommunication
             from
             that
             Text
             in
             Iohn
             concerning
             Diotrephes
             .
             Which
             is
             as
             if
             we
             should
             argue
             thus
             ,
             the
             Scripture
             tells
             us
             it
             is
             a
             sinne
             to
             condemne
             the
             righteous
             ,
             Ergo
             it
             is
             a
             sinne
             to
             condemne
             .
             It
             is
             a
             sinne
             to
             cast
             out
             of
             the
             Church
             godly
             persons
             who
             love
             and
             receive
             the
             Brethren
             ,
             Ergo
             it
             is
             a
             sinne
             to
             cast
             out
             of
             the
             Church
             .
             A
             fallacy
             
               à
               dicto
               secundum
               quid
               ad
               dictum
               simpliciter
               .
            
             The
             weight
             is
             laid
             upon
             the
             application
             of
             such
             a
             Censure
             to
             such
             persons
             :
             An
             unju●
             Excommunication
             is
             not
             imitable
             ,
             but
             a
             just
             Excommunication
             is
             imitable
             ▪
             according
             to
             the
             warning
             given
             us
             in
             the
             words
             immediately
             added
             ,
             
               follow
               not
               that
               which
               is
               evill
               ,
               but
               that
               which
               is
               good
               .
            
          
        
         
           
             
               CHAP.
               VII
            
             .
             Other
             Scripturall
             Arguments
             to
             prove
             an
             Excommucation
             in
             the
             Iewish
             Church
             .
          
           
             ANother
             Scripture
             proving
             Excommunication
             in
             the
             Jewish
             Church
             (
             which
             is
             also
             paralell
             to
             that
             casting
             out
             of
             the
             Synagogue
             as
             Erastus
             himselfe
             told
             us
             )
             is
             Ezra
             .
             10.
             8.
             
               that
               whosoever
               would
               not
               come
               within
               three
               dayes
               ,
               according
               to
               the
               counsell
               of
               the
               Princes
               and
               Elders
               ,
               all
               his
               Substance
               should
               be
               forfeited
               ,
               and
               himselfe
               separated
               from
               the
               Congregation
            
             (
             or
             Church
             ,
             It
             is
             Kahal
             in
             the
             Hebrew
             ,
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             in
             the
             Greeke
             )
             of
             those
             that
             had
             been
             carryed
             away
             .
          
           
             This
             separation
             from
             the
             Congregation
             or
             Church
             is
             not
             meant
             of
             banishment
             ,
             but
             of
             Excommunication
             ,
             as
             it
             is
             interpreted
             by
             
               Lyra
               ,
               Hugo
               Cardinalis
               ,
               Cajetan
               ,
               Nicholaus
               Lombardus
               ,
               Mariana
               ,
               Cornelius
               a
               lapide
               :
            
             of
             Protestants
             
               Pellicanus
               ,
               Lavater
               ,
               Diodati
            
             ,
             the
             Dutch
             Annotations
             ,
             the
             late
             English
             Annotations
             ;
             all
             upon
             the
             place
             .
             Also
             by
             
               Zepperus
               de
               pol.
               eccl
               .
               lib.
            
             3.
             cap.
             7.
             and
             divers
             others
             who
             cite
             that
             place
             occasionally
             .
             
               Ampsingius
               disp
               .
               advers
               .
               Anabaptist
               .
            
             pag.
             276.
             doth
             from
             that
             place
             confute
             the
             Anabaptists
             tenent
             ,
             that
             there
             was
             no
             other
             but
             a
             Civill
             Tribunall
             in
             the
             Jewish
             Church
             .
             Beda
             upon
             the
             place
             cals
             this
             Assembly
             a
             Synod
             ,
             
               ●…nita
               Synodo
               &c.
               Josephus
               antiq
            
             .
             
             lib.
             11.
             cap.
             5.
             expresseth
             the
             punishment
             of
             those
             who
             would
             not
             come
             to
             Hierusalem
             at
             that
             time
             ,
             thus
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             A
             double
             punishment
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             :
             the
             former
             is
             referred
             to
             the
             persons
             themselves
             ,
             and
             it
             signifieth
             an
             abalienation
             of
             those
             persons
             from
             the
             Congregation
             ,
             not
             a
             banishing
             or
             driving
             of
             them
             out
             of
             the
             Land
             ;
             for
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             signifieth
             to
             abalienate
             a
             person
             or
             thing
             ,
             by
             renouncing
             and
             quitting
             the
             right
             ,
             title
             ,
             and
             interest
             which
             formerly
             we
             had
             in
             that
             person
             or
             thing
             ;
             so
             houses
             ,
             lands
             ,
             persons
             ,
             &c.
             are
             abalienated
             ,
             when
             (
             though
             they
             and
             we
             remaine
             where
             before
             )
             we
             cease
             to
             owne
             them
             as
             ours
             ;
             and
             thus
             the
             Congregation
             of
             Israel
             did
             renounce
             their
             interest
             in
             those
             offenders
             ,
             and
             would
             not
             owne
             them
             as
             Church-members
             .
             The
             other
             punishment
             was
             the
             dedicating
             or
             devoting
             of
             their
             substance
             .
             Gelenius
             the
             Interpreter
             hath
             rightly
             rendered
             the
             sence
             of
             
               Iosephus
               :
               Et
               quisquis
               non
               adfuerat
               intra
               praescriptum
               ●…empus
               ,
               ut
               excommunicetur
               ,
               bonaque
               ejus
               sacro
               aerario
               addicantur
               .
            
             You
             will
             object
             ,
             this
             separation
             from
             the
             Congregation
             is
             coupled
             together
             with
             forfeiture
             of
             a
             mans
             estate
             ,
             and
             so
             seemeth
             rather
             banishment
             than
             Excommunication
             .
             This
             objection
             being
             taken
             off
             ,
             I
             think
             there
             shall
             be
             no
             other
             difficulty
             to
             perplex
             our
             interpretation
             .
             Wherefore
             I
             answer
             these
             two
             things
             .
             1.
             
             It
             is
             the
             opinion
             of
             divers
             who
             hold
             two
             Sanhedrins
             among
             the
             Jewes
             ,
             one
             Civill
             ,
             and
             another
             Ecclesiasticall
             ;
             that
             in
             causes
             and
             occasions
             of
             a
             mixed
             nature
             which
             did
             concerne
             both
             Church
             and
             State
             ,
             both
             did
             consult
             conclude
             ,
             and
             decree
             ,
             in
             a
             joynt
             way
             ,
             and
             by
             agreement
             together
             .
             Now
             Ezra
             10.
             the
             Princes
             ,
             Elders
             ,
             Priests
             ,
             and
             Levites
             ,
             were
             assembled
             together
             upon
             an
             extraordinary
             cause
             ,
             which
             conjuncture
             and
             concurrence
             of
             the
             Civill
             and
             the
             Ecclesiasticall
             power
             might
             occasion
             the
             denouncing
             of
             a
             double
             punishment
             upon
             the
             contumacious
             ,
             forfeiture
             and
             excommunication
             .
             But
             2.
             
             The
             objection
             made
             ,
             doth
             rather
             confirme
             me
             ,
             that
             Excommunication
             is
             intended
             in
             that
             place
             .
             For
             this
             forfeiture
             was
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             a
             making
             sacred
             ,
             or
             dedicating
             to
             an
             holy
             use
             ,
             as
             I
             have
             shewed
             out
             of
             Iosephus
             .
             The
             originall
             word
             translated
             forfeited
             is
             more
             properly
             translated
             devoted
             ,
             which
             is
             the
             word
             put
             in
             the
             margin
             of
             our
             bookes
             .
             The
             Greek
             
             saith
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             anathemstizabitur
             which
             is
             the
             best
             rendring
             of
             the
             Hebrew
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             It
             was
             not
             therefore
             that
             which
             we
             call
             forfeiture
             of
             a
             mans
             substance
             .
             Intellige
             saith
             
               Grotius
               ,
               ita
               ut
               Deo
               sacra
               fiat
               .
            
             And
             so
             the
             excommunication
             of
             a
             man
             ,
             and
             
               the
               devoting
               of
               his
               substance
               as
               holy
               to
               the
               Lord
               ,
            
             were
             joyned
             together
             :
             and
             the
             substance
             had
             not
             been
             anathematized
             if
             the
             man
             had
             not
             been
             anathematized
             .
             I
             doe
             not
             say
             that
             Excommunication
             
               ex
               natura
               rei
            
             doth
             inferre
             and
             draw
             after
             it
             ,
             the
             devoting
             of
             a
             mans
             estate
             as
             holy
             to
             the
             Lord.
             No
             :
             Excommunication
             can
             not
             hurt
             a
             man
             in
             his
             worldly
             estate
             ,
             further
             than
             the
             Civill
             Magistrate
             and
             the
             Law
             of
             the
             Land
             appointeth
             .
             And
             there
             was
             Excommunication
             in
             the
             Apostolical
             Churches
             ,
             where
             there
             was
             no
             Christian
             Magistrate
             to
             adde
             a
             Civill
             mulct
             .
             But
             the
             devoting
             of
             the
             substance
             of
             Excommunicated
             persons
             Ezra
             10.
             as
             it
             had
             the
             authority
             of
             the
             Princes
             and
             Rulers
             for
             it
             ,
             so
             what
             extraordinary
             warrants
             or
             instinct
             there
             was
             upon
             that
             extraordinary
             exigence
             ,
             we
             can
             not
             tell
             .
          
           
             Finally
             M.
             
               Selden
               de
               Jure
               nat
               .
               &
               Gentium
               .
               lib.
               4.
               cap.
               9.
            
             p.
             523.
             agreeth
             with
             
               Lud.
               Capellus
            
             that
             the
             separation
             from
             the
             Congregation
             Ezra
             10.
             8.
             
               plane
               ipsum
               est
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               fieri
               ,
               it
               is
               the
               very
               same
               with
               casting
               out
               of
               the
               Synagogue
               ,
            
             which
             confuteth
             further
             that
             which
             M.
             Prynne
             holds
             ,
             that
             the
             casting
             out
             of
             the
             Synagogue
             was
             not
             warranted
             by
             Gods
             word
             ,
             but
             was
             onely
             a
             humane
             invention
             .
          
           
             I
             know
             some
             have
             drawne
             another
             argument
             for
             the
             Jewish
             Excommunication
             from
             Nehem.
             13.
             25.
             
             
               I
               contended
               with
               them
               ,
               and
               cursed
               them
               ,
               id
               est
               ,
               anathematizavi
               &
               excommunicavi
               ,
            
             saith
             
               C.
               a
               lapide
            
             upon
             the
             place
             .
             So
             Tirinus
             upon
             the
             same
             place
             .
             Mariana
             expounds
             it
             ,
             
               anathema
               dixi
               .
               Aben
               Ezra
            
             understands
             it
             of
             two
             kinds
             of
             Excommunication
             ,
             Niddui
             and
             Cherem
             .
             For
             my
             part
             ,
             I
             lay
             no
             weight
             upon
             this
             ,
             unlesse
             you
             understand
             the
             cursing
             or
             malediction
             to
             be
             an
             act
             of
             the
             Ecclesiasticall
             power
             ,
             onely
             authorised
             or
             countenanced
             by
             the
             Magistrate
             :
             Which
             the
             words
             may
             well
             beare
             ▪
             for
             neither
             is
             it
             easily
             credible
             that
             Nehemiah
             did
             with
             his
             owne
             hand
             smite
             those
             men
             and
             plucke
             off
             their
             hayre
             ,
             but
             that
             by
             his
             authority
             he
             tooke
             care
             to
             have
             it
             done
             by
             civill
             Officers
             ,
             as
             the
             cursing
             by
             Ecclesiasticall
             
             Officers
             .
             The
             Dutch
             annotations
             leane
             this
             way
             ,
             telling
             us
             that
             Nehemiah
             did
             expresse
             his
             zeale
             against
             them
             as
             persons
             that
             
               deserved
               to
               be
               banned
               or
               cut
               off
               from
               the
               people
               of
               God.
               
            
          
           
             Another
             Text
             proving
             the
             Jewish
             Excommunication
             is
             
               Luke
               6.
               22.
               
               When
               they
               shall
               separate
               you
               ,
               and
               shall
               reproach
               you
               ,
               and
               ●…ast
               out
               your
               name
               as
               evill
               .
            
             It
             was
             the
             most
             misapplied
             censure
             in
             the
             world
             ,
             in
             respect
             of
             the
             persons
             thus
             cast
             out
             ;
             but
             yet
             it
             proves
             the
             Jewish
             custome
             of
             casting
             out
             such
             as
             they
             thought
             wicked
             and
             obstinate
             persons
             .
             This
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Beda
             upon
             the
             place
             understandeth
             of
             casting
             out
             of
             the
             Synagogue
             ,
             
               Separent
               &
               Synagoga
               depellant
               &c.
            
             yet
             it
             is
             a
             more
             generall
             and
             comprehensive
             word
             then
             the
             casting
             out
             of
             the
             Synagogue
             .
             It
             comprehendeth
             all
             the
             three
             degrees
             of
             the
             Jewish
             Excommunication
             ,
             as
             Grotius
             expounds
             the
             place
             .
             Which
             agreeth
             with
             
               Munsterus
               Dictionar
               .
               Trilingue
            
             ,
             where
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             is
             the
             onely
             Greeke
             word
             given
             both
             for
             the
             three
             Hebrew
             words
             
               Niddui
               ,
               Cherem
            
             ,
             and
             Shammata
             ,
             and
             for
             the
             Latine
             Excommunicatio
             .
             Wherefore
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             in
             this
             place
             is
             
               extermino
               ,
               excommunico
               ,
               repudio
            
             ,
             which
             is
             one
             of
             the
             usuall
             significations
             of
             the
             word
             given
             by
             Stephanus
             ,
             and
             by
             Scapula
             .
             It
             is
             a
             word
             frequently
             used
             in
             the
             Canons
             of
             the
             most
             ancient
             Councels
             ,
             to
             expresse
             such
             a
             separation
             as
             was
             a
             Church-censure
             ,
             and
             namely
             suspension
             from
             the
             Sacrament
             of
             the
             Lords
             Supper
             .
             For
             by
             the
             ancient
             Canons
             of
             the
             Councels
             ,
             such
             offences
             as
             were
             punished
             in
             a
             Minister
             by
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             that
             is
             deposition
             ,
             were
             punished
             in
             one
             of
             the
             people
             by
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             that
             is
             segregation
             or
             sequestration
             .
             Zonaras
             upon
             the
             13
             th
             Canon
             of
             the
             eighth
             generall
             Councell
             ,
             observeth
             a
             double
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             used
             in
             the
             ancient
             Church
             ●ne
             was
             a
             totall
             separation
             or
             casting
             out
             of
             the
             Church
             which
             is
             usually
             called
             Excommunication
             ;
             another
             was
             a
             suspension
             or
             sequestration
             from
             the
             Sacrament
             onely
             .
             Of
             which
             I
             am
             to
             speak
             more
             afterward
             in
             the
             third
             Booke
             .
             I
             hold
             now
             at
             the
             Text
             in
             hand
             ,
             which
             may
             be
             thus
             read
             ,
             according
             to
             the
             sence
             and
             letter
             both
             ,
             
               when
               they
               shall
               excommunicate
               you
               ,
               &c.
               
            
             Howbeit
             the
             other
             reading
             
               when
               they
               shall
               separate
               you
            
             ,
             holds
             forth
             the
             same
             thing
             which
             I
             speake
             of
             ;
             separate
             ,
             from
             what
             ?
             our
             Translators
             supply
             
               from
               their
               company
            
             :
             but
             from
             what
             company
             of
             theirs
             ?
             not
             from
             
             their
             civill
             company
             onely
             ,
             but
             from
             their
             ▪
             sacred
             or
             Church
             assemblies
             ,
             and
             from
             religious
             fellowship
             ,
             it
             being
             a
             Church-censure
             and
             a
             part
             of
             Ecclesiasticall
             discipline
             ,
             in
             which
             sence
             ,
             as
             this
             word
             frequently
             occurreth
             in
             the
             Greeke
             fathers
             and
             ancient
             Canons
             when
             they
             speake
             of
             Church
             discipline
             ,
             so
             doubtlesse
             it
             must
             be
             taken
             in
             this
             place
             .
             1.
             
             Because
             ,
             as
             Grotius
             tels
             us
             ,
             that
             which
             made
             the
             Jewes
             the
             rather
             to
             separate
             men
             in
             this
             manner
             from
             their
             society
             was
             the
             want
             of
             the
             Civill
             coercive
             power
             of
             Magistracy
             ,
             which
             sometime
             they
             had
             .
             And
             I
             have
             proved
             before
             that
             the
             civill
             Sanhedrin
             which
             had
             power
             of
             criminall
             and
             capitall
             judgements
             did
             remove
             from
             Ierusalem
             ,
             and
             cease
             to
             execute
             such
             judgement
             ,
             forty
             yeeres
             before
             the
             destruction
             of
             the
             Temple
             .
             2.
             
             Because
             in
             all
             other
             places
             of
             the
             new
             Testament
             where
             the
             same
             word
             is
             used
             ,
             it
             never
             signifieth
             a
             bare
             separation
             from
             civill
             company
             ,
             but
             either
             a
             conscientious
             and
             religious
             separation
             by
             which
             Church
             members
             did
             intend
             to
             keep
             themselves
             pure
             from
             such
             as
             did
             walke
             ,
             (
             or
             were
             conceived
             to
             walke
             )
             disorderly
             and
             scandalously
             ,
             
               Acts
               19.
               9.
               2
               
               Cor.
               6.
               17.
               
               Gal.
               2.
               13.
            
             or
             Gods
             separating
             between
             the
             godly
             and
             the
             wicked
             ,
             Matth
             13.
             49.
             
             &
             25.
             32.
             or
             the
             setting
             apart
             of
             men
             to
             the
             ministery
             of
             the
             Gospell
             ,
             
               Acts
               13.
               2.
               
               Rom.
               1.
               1.
               
               Gal.
               1.
               15.
               
            
             Thirdly
             ,
             a
             Civill
             separation
             is
             for
             a
             Civill
             injury
             ;
             but
             this
             separation
             is
             for
             wickednesse
             and
             impiety
             ,
             whether
             accompanied
             with
             civill
             injury
             or
             no
             ;
             
               they
               shall
               cast
               out
               your
               name
               as
               evill
               ,
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             or
             as
             it
             seemes
             the
             Syriak
             and
             Arabik
             interpreters
             did
             read
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               tanquam
               improborum
               ,
               as
               of
               wicked
               and
               evill
               men
               .
            
             The
             sence
             is
             the
             same
             .
          
           
             Thus
             farre
             of
             the
             Jewish
             Church
             ,
             the
             Jewish
             Ecclesiasticall
             Sanhedrin
             ,
             the
             Jewish
             Excommunication
             .
             I
             proceed
             to
             the
             Jewish
             Exomologesis
             or
             publike
             Confession
             of
             sinne
             .
          
        
         
           
           
             
               CHAP.
               VIII
            
             .
             Of
             the
             Iewish
             Exomologesis
             ,
             or
             publike
             Declaration
             of
             Repentance
             by
             confession
             of
             sinne
             .
          
           
             AS
             there
             were
             some
             footsteps
             of
             publique
             Confession
             among
             the
             Heathens
             ,
             and
             namely
             among
             the
             Lacedemonians
             :
             l
             who
             made
             him
             that
             was
             deprehended
             in
             a
             crime
             ,
             to
             compasse
             the
             Altar
             ,
             and
             there
             to
             expresse
             his
             owne
             shame
             ,
             and
             to
             pronounce
             some
             disgracefull
             words
             against
             himselfe
             .
             So
             ,
             I
             make
             no
             doubt
             ,
             they
             had
             this
             (
             as
             many
             other
             rites
             )
             from
             an
             imitation
             of
             the
             people
             of
             God
             ,
             who
             had
             their
             owne
             Exomologesis
             ,
             and
             publique
             testimonies
             of
             Repentance
             ,
             which
             may
             thus
             appeare
             .
          
           
             
               First
               ,
               a
               man
               was
               to
               put
               his
               hand
               upon
               the
               head
               of
               the
               Sacrifice
               which
               he
               brought
               ,
               and
               so
               it
               was
               accepted
               to
               make
               atonement
               for
               him
               ,
               Lev.
               1.
               4.
               and
               this
               was
               done
               in
               the
               Tabernacle
               publiquely
               before
               the
               Priest.
               Genebrardus
               and
               Lorinus
               in
               Psalm
               31.
               5.
               tell
               us
               out
               of
               
                 Aben
                 Ezra
              
               and
               other
               Rabbinicall
               Autors
               ,
               and
               
                 ex
                 libro
                 Siphri
              
               ,
               that
               when
               he
               that
               brought
               the
               Sacrifice
               ,
               did
               put
               his
               hands
               between
               the
               hornes
               of
               the
               beast
               which
               was
               to
               be
               offered
               ,
               he
               did
               distinctly
               commemorate
               that
               sinne
               for
               which
               he
               did
               then
               repent
               ,
               professing
               his
               detestation
               thereof
               ,
               and
               promising
               to
               do
               ▪
               so
               no
               more
               .
               M
               r
               Ainsworth
               on
               Levit.
               1.
               4.
               to
               the
               same
               purpose
               citeth
               out
               of
               
                 Maimeny
                 in
                 treat
                 .
                 of
                 offering
                 Sacrifices
                 ,
                 cap.
              
               3.
               these
               words
               .
               
                 He
                 layeth
                 his
                 hands
                 between
                 the
                 two
                 hornes
                 ,
                 and
                 confesseth
                 upon
                 the
                 same
                 offering
                 ,
                 the
                 iniquity
                 of
                 sinne
                 ,
                 and
                 upon
                 the
                 trespasse-offering
                 ,
                 the
                 iniquity
                 of
                 trespasse
                 :
                 and
                 upon
                 the
                 burnt
                 offering
                 he
                 confesseth
                 the
                 iniquity
                 of
                 doing
                 that
                 which
                 he
                 should
                 not
                 ▪
                 and
                 not
                 doing
                 that
                 he
                 ought
                 ,
                 &c.
                 
              
               Now
               that
               confession
               of
               sinne
               was
               joyned
               with
               the
               laying
               on
               of
               hands
               upon
               the
               Sacrifice
               ,
               is
               not
               onely
               proved
               by
               the
               judgement
               of
               the
               Hebrews
               ,
               understanding
               the
               Law
               in
               that
               sence
               ,
               but
               by
               the
               Law
               it selfe
               ,
               Lev.
               16.
               21.
               where
               Aaron
               is
               commanded
               to
               lay
               his
               hands
               upon
               the
               head
               of
               the
               live
               Goat
               ,
               
                 and
                 confesse
                 over
                 him
                 all
                 the
                 iniquites
              
               
               
                 of
                 the
                 children
                 of
                 Israel
                 ,
                 and
                 all
                 their
                 transgressions
                 in
                 all
                 their
                 sinnes
                 ,
                 putting
                 them
                 upon
                 the
                 head
                 of
                 the
                 Goat
                 .
              
            
             
               Secondly
               ,
               the
               Law
               appointeth
               confession
               to
               be
               made
               at
               the
               bringing
               of
               Trespasse-offerings
               Levit.
               5.
               and
               that
               in
               three
               kinds
               of
               trespasses
               .
            
          
           
             
               1
               If
               one
               
                 heare
                 the
                 voyce
                 of
                 swearing
              
               ,
               that
               is
               ,
               heare
               his
               neighbour
               swearing
               or
               cursing
               ,
               which
               he
               ought
               to
               reveale
               :
               
                 and
                 is
                 a
                 witnesse
                 whether
                 he
                 hath
                 seen
                 or
                 known
                 of
                 it
                 :
              
               (
               that
               is
               ,
               whether
               he
               himselfe
               hath
               been
               present
               at
               the
               cursing
               or
               reviling
               (
               of
               God
               Levit.
               24.
               10
               ,
               11.
               or
               of
               man
               ,
               2
               
                 Sam.
                 16.
                 7.
              
               
               )
               or
               hath
               heard
               it
               by
               relation
               from
               others
               ,
               and
               knowne
               it
               that
               way
               .
               So
               the
               Dutch
               Annotations
               and
               the
               best
               Interpreters
               )
               
                 if
                 he
                 doe
                 not
                 utter
                 it
                 ,
                 then
                 he
                 shall
                 beare
                 his
                 iniquity
                 .
              
               The
               meaning
               is
               when
               one
               doth
               for
               favour
               or
               malice
               (
               So
               Aretius
               and
               Pareus
               upon
               the
               place
               )
               dissemble
               the
               truth
               ,
               and
               conceale
               his
               knowledge
               ,
               and
               so
               make
               himselfe
               partaker
               of
               other
               mens
               sinnes
               .
               Grotius
               expounds
               it
               by
               
                 Prov.
                 29.
                 
                 Who
                 so
                 is
                 partner
                 with
                 a
                 thiefe
                 hateth
                 his
                 owne
                 soule
                 :
                 he
                 heareth
                 a
                 cursing
                 and
                 bewrayeth
                 it
                 not
                 .
              
               In
               such
               a
               case
               a
               man
               did
               greatly
               scandalize
               all
               those
               (
               were
               they
               more
               or
               fewer
               )
               who
               knew
               his
               dissimulation
               ,
               and
               that
               he
               did
               not
               utter
               his
               knowledge
               .
            
             
               2
               If
               one
               had
               touched
               any
               uncleane
               thing
               ,
               and
               not
               being
               cleansed
               from
               his
               uncleannesse
               m
               did
               goe
               into
               the
               Sanctuary
               or
               touch
               an
               holy
               thing
               (
               whether
               he
               knew
               himselfe
               to
               have
               touched
               the
               uncleane
               thing
               ,
               when
               he
               went
               into
               the
               Sanctuary
               ,
               but
               did
               afterward
               forget
               it
               ,
               as
               the
               Hebrews
               understand
               the
               place
               ;
               or
               whether
               he
               did
               not
               know
               of
               his
               uncleannes
               when
               he
               went
               into
               the
               Sanctuary
               )
               as
               soon
               as
               it
               was
               revealed
               to
               him
               by
               others
               who
               did
               take
               offence
               at
               it
               ,
               or
               otherwise
               brought
               to
               his
               knowledge
               ,
               he
               was
               held
               guilty
               till
               confession
               and
               atonement
               was
               made
               .
               It
               was
               not
               simply
               the
               touching
               of
               an
               uncleane
               thing
               ,
               for
               which
               the
               confession
               and
               trespasse-offering
               was
               appointed
               :
               
                 Seeing
                 the
                 Law
              
               (
               saith
               
                 Ainsworth
                 )
                 maketh
                 such
                 uncleane
                 but
                 till
                 evening
                 Lev.
              
               11.
               24
               ,
               31.
               
                 when
                 washing
                 themselves
                 and
                 their
                 clothes
                 they
                 were
                 cleane
                 ,
                 and
                 for
                 uncleannesse
                 by
                 a
                 dead
                 man
                 ,
                 the
                 sprinkling
                 water
                 cleansed
                 them
                 ,
                 Num.
              
               19.
               17
               ,
               18
               ,
               19.
               
               Wherefore
               he
               resolveth
               out
               of
               the
               Hebrew
               Doctors
               ,
               that
               this
               confession
               of
               sinne
               ,
               and
               the
               trespasse-offering
               was
               required
               in
               case
               an
               uncleane
               person
               
               in
               his
               uncleannesse
               came
               to
               the
               Sanctuary
               ,
               or
               did
               eate
               of
               an
               holy
               thing
               .
            
             
               3
               If
               one
               had
               sworne
               unadvisedly
               ,
               as
               David
               ,
               1
               Sam.
               25.
               22.
               
               
                 Herod
                 ,
                 Mark
              
               6.
               23.
               those
               conspirators
               against
               
                 Paul
                 ,
                 Acts
              
               23.
               21.
               
               (
               which
               are
               the
               examples
               given
               in
               the
               Dutch
               Annotations
               ,
               and
               they
               are
               examples
               of
               scandals
               )
               if
               the
               thing
               were
               hid
               from
               him
               ,
               through
               the
               distemper
               ,
               impetuosity
               ,
               and
               passion
               of
               his
               spirit
               ,
               overclouding
               the
               eye
               of
               his
               mind
               ,
               so
               that
               when
               he
               hath
               sworn
               a
               scandalous
               oath
               ,
               he
               scarce
               knowes
               or
               remembers
               well
               the
               thing
               .
               Or
               thus
               ;
               If
               a
               man
               had
               sworne
               an
               oath
               to
               doe
               a
               thing
               ,
               or
               not
               to
               doe
               it
               ,
               and
               afterward
               falsified
               his
               oath
               ,
               either
               because
               he
               could
               not
               doe
               what
               he
               had
               rashly
               sworne
               ,
               or
               because
               he
               was
               unwilling
               to
               doe
               it
               ,
               or
               because
               he
               neglected
               to
               doe
               it
               :
               (
               Aretius
               puts
               this
               triple
               case
               in
               expounding
               the
               Text
               :
               )
               When
               a
               man
               was
               brought
               to
               the
               knowledge
               of
               the
               falsifying
               of
               his
               oath
               ,
               
                 being
                 told
                 ,
                 or
                 put
                 in
                 mind
                 of
                 it
                 by
                 others
                 ,
              
               saith
               Diodati
               ,
               which
               was
               also
               a
               case
               of
               scandall
               .
            
          
           
             In
             any
             of
             these
             three
             cases
             ,
             a
             man
             was
             to
             confesse
             his
             ●inne
             ,
             when
             he
             brought
             his
             trespasse-offering
             ,
             and
             the
             offering
             was
             not
             accepted
             without
             confession
             :
             Lev.
             5.
             5.
             
             
               And
               it
               shall
               be
               ,
               when
               he
               shall
               be
               guilty
               in
               one
               of
               these
               things
               ,
               that
               he
               shall
               confesse
               that
               he
               hath
               sinned
               in
               that
               thing
               .
               And
               he
               shall
               bring
               his
               trespasse-offering
               ,
               &c.
               
            
             n
             This
             confession
             was
             made
             in
             the
             Priests
             hearing
             ,
             and
             not
             to
             God
             alone
             ,
             as
             M
             r
             Prynne
             affirmeth
             Vindic.
             pag.
             17.
             
             For
             ,
             1.
             
             It
             was
             a
             cereomoniall
             Law
             ,
             concerning
             the
             externall
             worship
             of
             God
             ,
             and
             a
             part
             of
             the
             Law
             of
             trespasse-offerings
             .
             He
             might
             as
             well
             have
             said
             ,
             that
             the
             Trespasse-offering
             was
             made
             to
             God
             alone
             ,
             without
             the
             presence
             of
             the
             Priest
             or
             any
             other
             ▪
             2.
             
             He
             himselfe
             doth
             not
             deny
             (
             but
             intimate
             )
             that
             till
             such
             confession
             was
             made
             ,
             a
             man
             was
             not
             admitted
             to
             make
             atonement
             by
             trespasse-offerings
             .
             And
             so
             doe
             the
             Jewes
             understand
             the
             Law
             of
             confession
             ,
             as
             we
             shall
             heare
             by
             and
             by
             .
             Now
             how
             could
             it
             be
             knowne
             ,
             whether
             a
             man
             had
             confessed
             any
             thing
             at
             all
             ,
             if
             it
             was
             secretly
             ,
             and
             to
             God
             alone
             ?
             3.
             
             The
             sinnes
             to
             be
             confessed
             ,
             were
             oft
             times
             scandalous
             and
             knowne
             to
             others
             ,
             (
             as
             hath
             been
             cleared
             .
             )
             Therefore
             the
             confession
             was
             to
             be
             knowne
             to
             others
             also
             .
             4
             That
             this
             confession
             (
             not
             private
             and
             auricular
             ,
             but
             publique
             and
             penitentiall
             )
             was
             made
             in
             the
             Temple
             ,
             
             before
             and
             in
             the
             hearing
             of
             the
             Priest
             ,
             I
             prove
             from
             Philo
             the
             Jew
             .
             In
             his
             booke
             
               de
               sacr
               .
               Abelis
               &
               Caini
               ,
            
             at
             the
             close
             ,
             speaking
             of
             the
             Levites
             ministery
             ,
             he
             saith
             ,
             that
             he
             did
             execute
             and
             performe
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             all
             those
             services
             which
             belong
             to
             a
             perfect
             Priesthood
             ,
             and
             to
             the
             bringing
             of
             man
             to
             God
             ,
             whether
             by
             burnt-offerings
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               aut
               pro
               peccatis
               quorum
               paenitet
            
             saith
             Gelenius
             the
             Interpreter
             ,
             meaning
             the
             trespasse-offerings
             .
             But
             observe
             further
             ,
             he
             speaks
             of
             the
             penitentiall
             part
             ,
             as
             a
             publique
             thing
             ,
             or
             rather
             of
             the
             publique
             declaration
             of
             repentance
             .
             Repentance
             of
             sinnes
             ,
             that
             is
             ,
             repentance
             declared
             or
             professed
             (
             which
             was
             in
             the
             confession
             joyned
             with
             the
             trespasse-offerings
             )
             was
             one
             of
             the
             chiefe
             things
             about
             which
             the
             Leviticall
             ministery
             was
             exercised
             :
             which
             is
             the
             cleare
             sence
             of
             the
             place
             .
             More
             plainly
             ,
             the
             same
             
               Philo
               lib.
               de
               victimis
            
             towards
             the
             close
             ,
             where
             he
             tels
             that
             certaine
             parts
             of
             the
             trespasse-offerings
             were
             eaten
             by
             the
             Priests
             ,
             and
             that
             these
             must
             be
             eaten
             in
             the
             Temple
             ,
             he
             gives
             this
             reason
             for
             it
             ,
             lest
             the
             penitents
             sinne
             and
             shame
             should
             be
             divulged
             and
             punished
             more
             then
             needs
             must
             ,
             which
             intimateth
             that
             the
             particular
             offence
             was
             so
             confessed
             that
             it
             was
             made
             knowne
             to
             such
             as
             were
             within
             the
             Temple
             .
          
           
             The
             third
             Scripturall
             proofe
             is
             Num.
             5.
             6
             ,
             7.
             
             
               When
               a
               man
               or
               a
               woman
               shall
               commit
               any
               sinne
               that
               men
               commit
               ,
               to
               doe
               a
               trespasse
               against
               the
               Lord
               ,
               and
               that
               person
               be
               guilty
               ,
               Then
               they
               shall
               confesse
               their
               sinne
               which
               they
               have
               done
               :
               and
               he
               shall
               recompence
               his
               trespasse
               ,
               &c.
               
            
             The
             Hebrews
             expound
             it
             thus
             :
             
               All
               the
               precepts
               in
               the
               Law
               ,
               whether
               they
               command
               or
               forbid
               a
               thing
               ,
               if
               a
               man
               transgresse
               against
               any
               one
               of
               them
               ,
               either
               presumptuously
               or
               ignorantly
               ,
               when
               he
               maketh
               repentance
               and
               turneth
               from
               his
               sinne
               ,
               he
               is
               bound
               to
               confesse
               before
               the
               blessed
               God
               ,
               as
               in
               Numb
               .
            
             5.
             7.
             
             
               This
               confession
               is
               with
               words
               ,
               and
               it
               is
               commanded
               to
               be
               done
               .
               How
               doe
               they
               confesse
               ?
               He
               saith
               ,
               Oh
               God
               ,
               I
               have
               sinned
               ,
               I
               have
               done
               perversely
               ,
               I
               have
               trespassed
               before
               thee
               ,
               and
               have
               done
               thus
               and
               thus
               :
               and
               loe
               I
               repent
               ,
               and
               am
               ashamed
               of
               my
               doings
               :
               and
               I
               will
               never
               doe
               this
               thing
               againe
               .
               And
               this
               is
               the
               foundation
               of
               confession
               .
               And
               who
               so
               maketh
               a
               large
               confession
               ,
               and
               is
               long
               in
               this
               thing
               ,
               he
               is
               to
               be
               commended
               .
               And
               so
               the
               owners
               of
               sinne
               and
               trespasse-offerings
               ,
               when
               they
               bring
               their
               oblations
               for
               their
               ignorant
               or
               for
               their
               presumptuous
            
             
             
               sinnes
               :
               atonement
               is
               not
               made
               for
               them
               by
               their
               oblation
               ,
               untill
               they
               have
               made
               Repentance
               and
               Confession
               by
               word
               of
               mouth
               .
               Likewise
               all
               condemned
               to
               death
               by
               the
               Magistrates
               ,
               or
               condemned
               to
               Stripes
               ,
               no
               atonement
               is
               made
               for
               them
               by
               their
               death
               ,
               or
               by
               their
               Stripes
               ,
               untill
               they
               have
               repented
               and
               confessed
               .
               And
               so
               he
               that
               hurteth
               his
               Neighbour
               ,
               or
               doth
               him
               dammage
               ,
               though
               he
               pay
               him
               whatsoever
               he
               oweth
               him
               ,
               atonement
               is
               not
               made
               for
               him
               ,
               tell
               he
               confesse
               and
               turne
               away
               from
               doing
               so
               againe
               for
               ever
               ,
               as
               it
               is
               written
               in
            
             Num.
             5.
             6.
             
             
               Any
               of
               all
               the
               sinnes
               of
               men
               .
            
             All
             this
             Ainsworth
             transcribeth
             out
             of
             
               Maimony
               in
               Misn.
               treat
               .
               of
               Repentance
               ,
            
             Chap.
             1.
             
             Sect.
             1.
             
             See
             also
             the
             Latin
             Edition
             of
             the
             Jewish
             Canons
             of
             Repentance
             Printed
             at
             
               Cambridge
               Ann.
            
             1631.
             
             Where
             beside
             that
             passage
             in
             the
             first
             Chapter
             ,
             concerning
             the
             necessity
             of
             confessing
             by
             word
             of
             mouth
             ,
             that
             sinne
             for
             which
             the
             Trespasse
             offering
             was
             brought
             ,
             you
             have
             another
             plaine
             passage
             ,
             cap.
             2.
             for
             (
             o
             )
             publike
             confession
             (
             not
             of
             private
             sinnes
             known
             to
             God
             onely
             ,
             but
             )
             of
             known
             sinnes
             by
             which
             others
             were
             scandalized
             .
          
           
             In
             which
             passage
             I
             nnderstand
             by
             sinnes
             against
             God
             ,
             sinnes
             known
             to
             God
             onely
             .
             1.
             
             Because
             its
             forbidden
             to
             reveale
             those
             sinnes
             ,
             therefore
             they
             were
             secret
             .
             2.
             
             Because
             otherwise
             those
             Canons
             shall
             contradict
             themselves
             ,
             for
             cap.
             1.
             it
             's
             told
             us
             that
             all
             who
             brought
             trepasse
             offerings
             ,
             were
             bound
             to
             confesse
             by
             word
             of
             mouth
             ,
             the
             sinne
             which
             they
             had
             done
             ,
             without
             which
             confession
             ,
             they
             got
             not
             leave
             to
             make
             atonement
             by
             the
             trespasse-offering
             .
             Now
             trespasse
             offerings
             were
             for
             sinnes
             against
             God
             as
             well
             as
             for
             sinnes
             against
             man.
             3.
             
             It
             should
             otherwise
             contradict
             the
             Law
             Num.
             5.
             6.
             which
             appointeth
             any
             sinne
             or
             trespasse
             against
             the
             Lord
             to
             be
             confessed
             .
             4.
             
             Those
             trespasses
             were
             to
             be
             publikely
             confessed
             ,
             for
             which
             in
             case
             of
             impenitency
             and
             obstinacy
             ,
             a
             man
             was
             excommunicated
             with
             
             Cherem
             ,
             or
             the
             greater
             Excommunication
             .
             But
             a
             man
             was
             excommunicated
             for
             divers
             sinnes
             against
             God
             ,
             which
             did
             not
             at
             all
             wrong
             his
             Neighbour
             ,
             setting
             a
             side
             the
             scandall
             .
             Which
             I
             have
             proved
             before
             .
             These
             four
             reasons
             will
             prove
             either
             that
             the
             meaning
             of
             that
             Canon
             must
             be
             of
             private
             sinnes
             ,
             and
             not
             of
             publike
             and
             scandalous
             sinnes
             against
             the
             first
             Table
             :
             or
             otherwise
             that
             the
             Canon
             is
             contrary
             to
             and
             inconsistent
             with
             both
             Scripture
             ,
             Reason
             ,
             and
             other
             Rabbinnicall
             writings
             .
          
           
             From
             the
             Law
             Num.
             5.
             thus
             explained
             ,
             observe
             concerning
             the
             Confession
             of
             sinne
             .
             1.
             
             It
             was
             for
             any
             scandalous
             sinne
             ,
             of
             commission
             or
             omission
             against
             the
             first
             or
             second
             Table
             .
             2.
             
             It
             was
             not
             free
             and
             voluntary
             to
             the
             offender
             .
             I
             doe
             not
             say
             that
             he
             w●s
             compelled
             to
             it
             by
             any
             externall
             Force
             or
             coercive
             power
             :
             but
             he
             was
             commanded
             and
             obliged
             by
             the
             Law
             to
             confesse
             ;
             Vatablus
             on
             Num.
             5.
             7.
             
             Fatebuntur
             1.
             
             ●
             .
             
               t●…nebuntur
               fateri
               ,
               they
               shall
               confesse
               ,
               that
               is
               ,
               they
               shall
               be
               bound
               to
               confesse
               :
            
             and
             a
             man
             was
             not
             admitted
             with
             his
             trespasse
             offering
             except
             he
             confessed
             .
             3.
             
             It
             was
             done
             by
             word
             of
             mouth
             .
             4.
             
             And
             publikely
             before
             the
             Congregation
             that
             were
             present
             .
             5.
             
             p
             The
             particular
             trespasse
             was
             named
             in
             the
             Confession
             .
             6.
             
             Sinnes
             both
             of
             Ignorance
             and
             Malice
             ,
             when
             scandalous
             ,
             were
             to
             be
             confessed
             .
             7.
             
             The
             sinner
             was
             not
             slinted
             to
             a
             Prescript
             forme
             of
             words
             in
             Confession
             ,
             but
             was
             to
             enlarge
             his
             confession
             ,
             as
             his
             heart
             was
             enlarged
             .
             8.
             
             In
             Criminall
             and
             Capitall
             cases
             ,
             beside
             the
             civill
             or
             corporall
             punishment
             ,
             confession
             was
             to
             be
             made
             ,
             because
             of
             the
             scandall
             which
             had
             been
             given
             .
             Which
             doth
             further
             appeare
             from
             the
             Talmud
             it selfe
             in
             
               Sanhedrin
               .
               cap.
            
             6.
             
             Sect.
             2.
             
               for
               that
               is
               observed
               in
               all
               who
               are
               put
               to
               death
               ,
               that
               they
               must
               confesse
               ;
               for
               whoever
               doth
               confesse
               he
               hath
               part
               in
               the
               world
               to
               come
               ;
               and
               namely
               it
               is
               recorded
               of
            
             Achan
             ,
             that
             Joshua
             
               said
               to
               him
               ,
               my
               Sonne
               give
               now
               Glory
               to
               the
               Lord
               God
               of
            
             Israel
             ,
             
               and
               make
               confession
               unto
               him
               ;
               And
            
             Achan
             
               answered
               ,
               Indeed
               ,
               I
               have
               sinned
               against
               the
               Lord
               God
               of
            
             Israel
             ,
             
               and
               thus
               and
               thus
               &c.
               
               Whence
               is
               it
               collected
               that
               his
               confession
               did
               expiate
               his
               sinne
               .
               And
            
             Joshua
             
               said
               ,
               why
               hast
               thou
               troubled
               us
               ?
               God
               shall
               trouble
               thee
               this
               day
               .
               This
               day
               thou
               shalt
               be
               troubled
               ,
               not
               in
               the
               world
               to
               come
               .
            
             The
             like
             you
             read
             of
             Achan
             in
             
               Pirke
               R.
               Elieser
            
             cap.
             38.
             
             I
             know
             Achans
             confession
             was
             not
             in
             the
             Sanctuary
             ,
             nor
             at
             a
             Trespasse
             offering
             .
             But
             I
             make
             mention
             of
             it
             because
             q
             Erastus
             
             holdeth
             that
             under
             the
             Law
             ,
             confession
             was
             onely
             required
             in
             such
             cases
             ,
             where
             the
             sinne
             was
             not
             criminall
             or
             capitall
             .
             Which
             is
             confuted
             by
             the
             afore-mentioned
             passages
             in
             Maimonides
             and
             the
             Talmud
             it selfe
             :
             proving
             that
             whether
             the
             sinne
             was
             expiated
             by
             Sacrifice
             or
             by
             death
             ,
             it
             was
             alwayes
             to
             be
             confessed
             ;
             from
             the
             same
             example
             of
             Achan
             doth
             P.
             r
             
               Galatinus
               lib.
            
             10.
             cap.
             3.
             prove
             that
             Declaration
             of
             repentance
             was
             to
             be
             made
             by
             word
             of
             mouth
             ,
             and
             that
             the
             sinne
             was
             to
             be
             particularly
             confessed
             ,
             which
             he
             further
             proveth
             by
             another
             rabbinicall
             passage
             .
          
           
             In
             the
             fourth
             place
             ,
             Io.
             9.
             24.
             seemeth
             to
             hold
             forth
             a
             judiciall
             publike
             confession
             of
             sinne
             to
             have
             been
             required
             of
             scandalous
             sinners
             .
             The
             Pharisees
             being
             upon
             an
             examination
             of
             him
             that
             was
             born
             blind
             ,
             and
             was
             made
             to
             see
             ,
             they
             labour
             to
             drive
             him
             so
             farre
             from
             confessing
             Christ
             ,
             as
             to
             confesse
             sinne
             and
             wicked
             collusion
             ,
             
               Give
               God
               the
               Praise
            
             say
             they
             ,
             
               we
               know
               that
               this
               man
               is
               a
               sinner
               .
            
             Which
             is
             to
             be
             expounded
             by
             Ios.
             7.
             19.
             
             
               Give
               glory
               to
               the
               Lord
               God
               of
               Israel
               ,
               and
               make
               confession
               .
            
          
           
             Fifthly
             ,
             as
             the
             Jewes
             had
             an
             Excommunication
             ,
             so
             they
             had
             an
             absolution
             ,
             and
             that
             which
             interveened
             was
             Confession
             and
             Declaration
             of
             Repentance
             .
             And
             hence
             came
             the
             Arabik
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               nadam
               ,
               he
               hath
               repented
            
             ;
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               nadim
               a
               penitent
            
             ,
             the
             Niddui
             made
             the
             nadim
             :
             for
             when
             a
             man
             was
             excommunicated
             by
             the
             lesser
             Excommunication
             ,
             s
             the
             Consistory
             waited
             first
             30.
             dayes
             ,
             and
             then
             other
             30.
             dayes
             ,
             and
             as
             some
             thinke
             (
             the
             third
             time
             )
             30.
             dayes
             ,
             to
             see
             whether
             the
             offender
             were
             penitent
             ,
             (
             which
             could
             not
             be
             known
             without
             confession
             )
             and
             would
             seek
             absolution
             :
             which
             if
             he
             did
             not
             ,
             but
             continued
             obstinate
             &
             impenitent
             ,
             then
             they
             proceeded
             to
             the
             greater
             excommunication
             .
             Which
             doth
             prove
             a
             publike
             Confession
             ,
             at
             least
             in
             the
             case
             of
             the
             excommunicated
             .
          
           
             Sixthly
             ,
             we
             find
             a
             publike
             penitentiall
             confession
             Ezra
             .
             10.
             10.
             11.
             
             
               And
               Ezra
               the
               Priest
               stood
               up
               and
               said
               unto
               them
               ,
               ye
               have
               transgressed
            
             
             
               and
               have
               taken
               strange
               wives
               to
               encrease
               the
               trespasse
               of
            
             Israel
             .
             
               Now
               therefore
               make
               confession
               unto
               the
               Lord
               God
               of
               your
               Fathers
               ,
               and
               doe
               his
               pleasure
               ,
               and
               separate
               your selves
               from
               the
               people
               of
               the
               land
               ,
               and
               from
               the
               strange
               wives
               .
            
             Marke
             here
             the
             foresaking
             of
             the
             sinne
             could
             not
             su●fice
             without
             confessing
             the
             sinne
             .
             All
             Israel
             had
             sworne
             and
             covenanted
             to
             doe
             the
             thing
             ,
             to
             put
             away
             the
             strange
             wives
             vers
             .
             5.
             
             But
             Ezra
             the
             Priest
             tells
             them
             they
             must
             also
             make
             confession
             of
             their
             sinne
             ;
             confession
             of
             their
             former
             trespasse
             must
             be
             joyned
             with
             Reformation
             for
             the
             future
             :
             All
             which
             the
             people
             promise
             to
             doe
             as
             Ezra
             had
             said
             vers
             .
             12.
             
             But
             what
             was
             this
             confession
             ?
             was
             it
             onely
             a
             private
             confession
             to
             God
             alone
             ?
             or
             was
             it
             onely
             a
             generall
             confession
             made
             by
             the
             whole
             congregration
             of
             Israel
             at
             a
             solemne
             Fast
             and
             humiliation
             ?
             Nay
             ,
             that
             there
             was
             a
             third
             sort
             of
             Confession
             differing
             from
             both
             these
             ,
             appeareth
             by
             vers
             .
             13.
             
               neither
               is
               this
               a
               worke
               of
               one
               day
               or
               two
               :
               for
               we
               are
               many
               that
               have
               transgressed
               in
               this
               thing
            
             ;
             yea
             ,
             three
             Moneths
             are
             spent
             in
             the
             businesse
             ,
             vers
             .
             16
             ,
             17.
             during
             which
             space
             ,
             all
             that
             had
             taken
             strange
             wives
             ,
             came
             at
             appointed
             times
             out
             of
             every
             City
             ,
             and
             were
             successively
             examined
             by
             Ezra
             the
             Priest
             and
             certaine
             chiefe
             of
             the
             Fathers
             and
             Levites
             ,
             (
             such
             of
             both
             ,
             as
             were
             not
             themselves
             guilty
             )
             before
             whom
             such
             as
             were
             found
             guilty
             did
             make
             Confession
             :
             The
             Sons
             of
             the
             Priests
             made
             Confession
             as
             well
             as
             others
             ,
             yea
             ,
             with
             the
             first
             ;
             
               and
               gave
               their
               hands
               ,
               that
               they
               would
               put
               away
               their
               wives
               :
               and
               being
               guilty
               ,
               they
               offerered
               a
               Ram
               of
               the
               Flock
               for
               their
               trespasse
               .
            
             With
             which
             trespasse
             offering
             confession
             was
             ever
             joyned
             ,
             as
             hath
             been
             before
             shewed
             from
             the
             Law.
             
          
           
             Seventhly
             ,
             Master
             Hildersham
             of
             worthy
             memory
             in
             his
             34.
             
             Lecture
             upon
             Psal.
             51.
             draweth
             a●
             Argument
             from
             Davids
             example
             for
             the
             publike
             Confession
             of
             a
             scandalous
             sinne
             before
             the
             Church
             ,
             
               He
               made
            
             ,
             saith
             he
             ,
             
               publike
               Confession
               of
               his
               sinne
               to
               the
               Congregation
               and
               Church
               of
               God
               ;
               for
               we
               see
               in
               the
               Title
               of
               this
               Psalme
               .
            
             1.
             
             
               That
               he
               committed
               this
               Psalme
               (
               that
               containeth
               the
               acknowledgement
               of
               his
               sinne
               ,
               and
               profession
               of
               his
               repentance
               )
               to
               the
               chief
               musitian
               to
               be
               published
               in
               the
               Sanctuary
               and
               Temple
               .
            
             2
             
               That
               in
               this
               publication
               of
               his
               Repentance
               ,
               he
               hideth
               not
               from
               the
               Church
               his
               sinne
               ,
               nor
               cloketh
               it
               at
               all
               ,
               but
               expresseth
               in
               particular
               the
               speciall
               sinne
               ,
               &c.
               
            
             Adde
             hereunto
             ,
             this
             publike
             Confession
             was
             made
             
             after
             ministeriall
             conviction
             by
             Nathan
             ,
             who
             did
             convince
             David
             of
             the
             greatnesse
             of
             that
             scandalous
             sinne
             ,
             in
             which
             he
             had
             then
             continued
             impenitent
             neer
             a
             yeer
             or
             thereabout
             .
             The
             Doctrin
             which
             Master
             Hildersham
             draweth
             from
             Davids
             example
             is
             this
             ,
             
               That
               they
               whose
               sinnes
               God
               hath
               detected
               and
               brought
               to
               light
               ,
               whose
               sinnes
               are
               publike
               and
               notorious
               ,
               scandalous
               and
               offensive
               to
               the
               congregations
               where
               they
               live
               ,
               ought
               to
               be
               willing
               to
               confesse
               their
               sins
               publikely
               ,
               to
               make
               their
               Repentance
               as
               publike
               and
               notorious
               as
               their
               sinne
               is
               .
            
             He
             addeth
             in
             his
             explanation
             ,
             
               when
               they
               shall
               be
               required
               to
               doe
               it
               by
               the
               Discipline
               of
               the
               Church
               .
            
             Marke
             one
             of
             his
             applications
             (
             which
             is
             the
             Subject
             of
             the
             37.
             
             Lecture
             )
             
               The
               second
               sort
               that
               are
               to
               be
               reproved
               by
               this
               Doctrine
               ,
               are
               such
               as
               having
               authority
               to
               enjoyne
               publike
               Repentance
               to
               scandalous
               sinners
               ,
               for
               the
               satisfying
               of
               the
               Congregation
               ,
               when
               they
               are
               detected
               and
               presented
               unto
               them
               ,
               refuse
               or
               neglect
               to
               doe
               it
               .
            
             And
             here
             he
             complaineth
             ,
             that
             the
             publike
             acknowledgement
             of
             scandalous
             sinnes
             ,
             was
             grown
             out
             of
             use
             ,
             and
             that
             though
             it
             was
             ordered
             by
             authority
             ,
             yet
             it
             was
             not
             put
             in
             execution
             .
             
               The
               Canons
               of
               our
               Church
            
             (
             saith
             he
             )
             can
             .
             26.
             
               straightly
               charge
               every
               Minister
            
             ,
             That
             he
             shall
             not
             in
             any
             wise
             admit
             to
             the
             Communion
             ,
             any
             of
             his
             flock
             which
             be
             openly
             known
             to
             live
             in
             sinne
             notorious
             without
             Repentance
             .
             
               And
               the
               Booke
               of
               Common
               Prayer
               in
               the
               rubrike
               before
               the
               Communion
               ,
               commandeth
               ,
            
             that
             if
             any
             be
             an
             open
             and
             notorious
             evill
             liver
             ,
             so
             that
             the
             Congregation
             by
             him
             is
             offended
             ,
             the
             Minister
             shall
             call
             him
             ,
             and
             advertise
             him
             in
             any
             wise
             ,
             not
             to
             presume
             to
             the
             Lords
             Table
             ,
             till
             he
             hath
             openly
             declared
             himself
             ,
             to
             have
             truly
             repented
             ,
             that
             the
             Congregation
             may
             thereby
             be
             satisfied
             ,
             which
             were
             afore
             offended
             .
             
               So
               that
               you
               may
               see
               the
               Lawes
               and
               Discipline
               of
               our
               Church
               ,
               require
               that
               open
               and
               scandalous
               sinners
               should
               d●…e
               open
               and
               publike
               Repentance
               ▪
               yea
               ,
               give
               power
               to
               the
               Minister
               to
               repell
               and
               keepe
               back
               such
               from
               the
               Communion
               that
               refuse
               to
               doe
               it
               .
            
             Where
             it
             may
             be
             observed
             by
             the
             way
             ,
             that
             the
             Power
             of
             Elder-ships
             for
             suspending
             scandalous
             persons
             (
             not
             Excommunicated
             )
             from
             the
             Sacrament
             ,
             now
             so
             much
             contented
             against
             by
             Master
             Prynne
             ,
             is
             but
             the
             same
             Power
             which
             was
             granted
             by
             authority
             to
             the
             Ministery
             ,
             even
             in
             the
             prelaticall
             times
             .
             And
             he
             hath
             upon
             the
             matter
             endeavoured
             to
             bring
             the
             Consciences
             of
             a
             whole
             Elder-ship
             into
             a
             greater
             
             servitude
             under
             this
             present
             Reformation
             ,
             then
             the
             Conscience
             of
             a
             single
             Minister
             was
             formerly
             brought
             under
             by
             Law
             in
             this
             particular
             .
          
           
             Eightly
             ,
             Master
             
               Hildersham
               Ibid.
               Lect.
            
             34.
             argueth
             not
             onely
             
               ●…
               pari
            
             ,
             but
             
               ●…
               fortiori
            
             .
             If
             a
             necessity
             of
             satisfying
             an
             offended
             Brother
             ,
             how
             much
             more
             a
             necessity
             of
             satisfying
             an
             offended
             Church
             ,
             which
             will
             equally
             hold
             both
             for
             the
             old
             and
             new
             Testament
             ?
             His
             owne
             words
             are
             very
             well
             worth
             the
             transcribing
             .
             
               This
               is
               evident
               by
               those
               two
               Laws
               Lev.
            
             6.
             5.
             6.
             and
             Num.
             5.
             6.
             8.
             
               where
               God
               plainly
               taught
               his
               people
               ,
               that
               their
               trespasse
               offering
               which
               they
               brought
               to
               him
               ,
               to
               seeke
               pardon
               of
               any
               sinne
               ,
               whereby
               they
               had
               wronged
               any
               man
               ,
               should
               not
               be
               accepted
               ,
               till
               they
               had
               first
               made
               satisfaction
               to
               the
               party
               to
               whom
               the
               wrong
               was
               done
               .
               And
               le●…t
               we
               should
               thinke
               those
               Lawes
               concerned
               the
               Jewes
               onely
               ,
               our
               Saviour
               himselfe
               giveth
               this
               in
               charge
            
             Matth.
             5.
             23.
             24.
             
             If
             thou
             bringest
             thy
             Gift
             to
             the
             Altar
             ,
             and
             there
             remembrest
             that
             thy
             Brother
             hath
             ought
             against
             thee
             :
             leave
             there
             thy
             Gift
             before
             the
             Altar
             ,
             and
             go
             thy
             way
             ,
             first
             be
             reconciled
             to
             thy
             Brother
             ,
             and
             then
             come
             and
             offer
             thy
             Gift
             .
             
               And
               if
               there
               be
               such
               necessity
               of
               making
               satisfaction
               to
               any
               one
               Brother
               that
               hath
               ought
               against
               us
               ,
               before
               we
               can
               get
               assurance
               of
               our
               reconciliation
               with
               God
               ,
               what
               necessity
               is
               there
               of
               making
               satisfaction
               to
               a
               whole
               Church
               and
               Congregation
               ,
               that
               we
               have
               given
               just
               cause
               of
               offence
               unto
               ?
               In
               this
               case
               it
               is
               not
               sufficient
               to
               approve
               our
               Repentance
               and
               truth
               of
               heart
               to
               God
               ;
               we
               must
               be
               willing
               also
               and
               desirous
               to
               approve
               it
               to
               the
               Congregation
               and
               Church
               of
               God
               ,
               that
               we
               may
               say
               as
               the
               two
               Tribes
               and
               halfe
               said
               ,
            
             Josh.
             22.
             
             The
             Lord
             God
             of
             Gods
             he
             knoweth
             ,
             and
             Israel
             he
             shall
             know
             .
             Thus
             Master
             Hildersham
             .
          
        
         
           
           
             
               CHAP.
               IX
            
             .
             Whether
             in
             the
             Iewish
             Church
             ,
             there
             was
             any
             Suspension
             or
             exclusion
             of
             prophane
             ,
             scandalous
             ,
             notorious
             sinners
             ,
             from
             partaking
             in
             the
             publike
             Ordinances
             ,
             with
             the
             rest
             of
             the
             Children
             of
             Israel
             in
             the
             Temple
             .
          
           
             ERastus
             and
             his
             followers
             hold
             ,
             that
             among
             the
             Jewes
             none
             was
             excluded
             from
             any
             publike
             Ordinance
             in
             the
             Temple
             ,
             for
             morall
             uncleanesse
             ,
             that
             is
             ,
             for
             a
             prophane
             scandalous
             conversation
             ,
             but
             onely
             for
             legall
             or
             ceremoniall
             uncleanesse
             .
             The
             like
             Master
             Prynne
             saith
             of
             the
             Passeover
             ,
             and
             of
             the
             Temple
             he
             holds
             that
             even
             those
             who
             were
             for
             their
             offences
             cast
             out
             of
             the
             Synagogues
             ,
             were
             yet
             free
             to
             come
             and
             did
             come
             to
             the
             Temple
             .
             I
             shall
             particularly
             make
             Answer
             both
             to
             Erastus
             and
             to
             Master
             Prynne
             in
             this
             point
             ,
             when
             they
             shall
             fall
             in
             my
             way
             afterward
             .
             I
             shall
             here
             ,
             more
             generally
             endeavour
             to
             rectifie
             their
             great
             mistake
             ,
             and
             to
             prove
             an
             exclusion
             from
             the
             Temple
             and
             publike
             Ordinances
             ,
             for
             publike
             and
             scandalous
             offences
             in
             life
             and
             conversation
             ,
             or
             for
             morall
             as
             well
             as
             ceremoniall
             uncleanesse
             .
          
           
             First
             ,
             I
             shall
             prove
             it
             
               ex
               ore
               duorum
            
             ,
             from
             the
             Testimonies
             of
             two
             of
             the
             most
             famous
             witnesses
             of
             the
             Jewes
             themselves
             ,
             Philo
             and
             Iosephus
             .
             t
             
               Philo
               lib
               de
               Victimas
               offerentibus
            
             ,
             is
             so
             full
             
             and
             plaine
             ,
             as
             if
             he
             had
             purposely
             written
             that
             Booke
             to
             record
             the
             exclusion
             of
             scandalous
             persons
             from
             Communion
             with
             the
             Church
             of
             Israel
             in
             the
             Temple
             .
             He
             presseth
             all
             along
             the
             necessity
             of
             holinesse
             and
             purity
             in
             those
             who
             bring
             Sacrifices
             ,
             and
             tells
             us
             that
             their
             Law
             did
             exclude
             from
             their
             holy
             Assemblies
             meretricious
             persons
             ,
             despisers
             of
             God
             ,
             and
             all
             that
             were
             known
             to
             be
             impious
             and
             prophane
             ,
             as
             well
             as
             those
             who
             were
             legally
             uncleane
             .
          
           
             The
             same
             thing
             may
             be
             confirmed
             out
             of
             Iosephus
             ,
             u
             who
             records
             that
             one
             Simon
             a
             Doctor
             of
             the
             Law
             ,
             did
             in
             the
             absence
             of
             King
             Agrippa
             ,
             accuse
             him
             to
             the
             people
             as
             an
             impure
             unworthy
             man
             ,
             who
             ought
             not
             be
             suffered
             to
             enter
             into
             the
             Temple
             .
             Iosephus
             gives
             a
             good
             Testimony
             to
             Agrippa
             ,
             that
             he
             was
             unjustly
             accused
             .
             Agrippa
             himselfe
             sends
             for
             Simon
             ,
             and
             askes
             him
             what
             he
             had
             ever
             done
             which
             deserved
             such
             an
             accusation
             .
             But
             neither
             Agrippa
             himselfe
             ,
             nor
             Iosephus
             ,
             saith
             one
             syllable
             to
             this
             purpose
             ,
             that
             the
             excluding
             of
             a
             man
             from
             the
             Temple
             for
             prophanenesse
             and
             impiety
             was
             a
             new
             Arbitrary
             censure
             ,
             contrary
             to
             the
             law
             or
             custome
             of
             the
             Jewes
             :
             which
             (
             no
             doubt
             )
             they
             had
             done
             ,
             if
             there
             had
             been
             any
             ground
             for
             them
             to
             say
             so
             .
             Their
             very
             pleading
             of
             innocency
             ,
             and
             no
             more
             ,
             tacitely
             confirmeth
             that
             if
             guilty
             ,
             it
             had
             been
             just
             to
             exclude
             from
             the
             Temple
             .
             Againe
             
               de
               bello
               Jud.
               lib.
            
             4.
             cap.
             5.
             
             Iosephus
             records
             that
             Ananus
             the
             high
             Priest
             (
             whom
             cap.
             7.
             
             He
             highly
             commends
             for
             good
             government
             )
             had
             an
             oration
             to
             the
             Jewes
             against
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             the
             zelots
             ,
             who
             under
             colour
             of
             that
             name
             ,
             which
             they
             took
             to
             themselves
             ,
             committed
             a
             great
             deale
             of
             injustice
             and
             violence
             .
             He
             said
             with
             tears
             ,
             
               I
               had
               rather
               dye
               then
               see
               the
               house
               of
               God
               filled
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               with
               such
               crimes
            
             (
             or
             criminall
             persons
             )
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               and
               the
               forbidden
               and
               holy
               places
               to
               be
               haunted
               and
               trode
               with
               the
               feet
               of
               those
               who
               are
               polluted
               with
               murthers
               :
            
             speaking
             of
             those
             zelots
             .
             What
             can
             be
             more
             plaine
             ;
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             a
             piacular
             crime
             ,
             was
             a
             cause
             of
             keeping
             back
             from
             the
             Temple
             (
             even
             as
             also
             among
             the
             Heathens
             ,
             some
             were
             for
             piacular
             crimes
             interdicted
             the
             Sacrifices
             )
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             blood-guiltinesse
             ,
             defilement
             by
             murther
             ,
             was
             also
             a
             cause
             of
             exclusion
             from
             the
             Temple
             ,
             and
             to
             such
             the
             Temple
             was
             a
             place
             inaccessible
             and
             forbidden
             .
             I
             adde
             a
             Testimony
             
             of
             
               I.
               Scaliger
               Elench
               .
               Trihaeres
               .
               Nic.
               Terar
               .
               cap.
            
             28.
             where
             speaking
             of
             those
             Essaeans
             who
             did
             not
             observe
             the
             Mosaicall
             rites
             ,
             he
             saith
             ,
             
               Itaque
               non
               mirum
               ,
               si
               tanquam
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               &
               piaculares
               aditu
               Templi
               prohibebantur
            
             .
             The
             like
             
               Constantinus
               l'Empereur
               annot
               .
               in
               Cod.
               Middoth
               pag
            
             44.
             proves
             from
             another
             passage
             in
             
               Iosephus
               :
               vi●…i
               autem
               qui
               non
               per
               omnia
               cas●…i
               essent
               ab
               interiori
               aula
               prohibebantur
               .
            
             Where
             l'Empereur
             addeth
             ,
             
               In
               spacii
               descripti
               partem
               interiorem
               non
               admittebant
               quoque
               haereticum
               :
            
             which
             he
             saith
             may
             be
             proved
             out
             of
             the
             Talmud
             .
             
               Quis
               enim
               dicat
            
             (
             saith
             
               Hen.
               Vorstius
               ,
               animad
               .
               in
               Pirke
            
             pag.
             169.
             )
             
               apostatam
               ,
               blasphemum
               ,
               aliaque
               sacra
               capita
               intra
               Templum
               fuisse
               admissa
               .
            
             Of
             the
             exclusion
             of
             excommunicate
             persons
             I
             have
             before
             spoken
             ,
             following
             their
             opinion
             who
             hold
             ,
             that
             such
             as
             were
             excommunicate
             by
             the
             lesser
             Excommunication
             or
             Niddui
             ,
             had
             liberty
             to
             come
             into
             the
             Temple
             ,
             yet
             so
             that
             they
             were
             to
             enter
             in
             at
             the
             gate
             of
             the
             mourners
             ,
             and
             were
             not
             seen
             in
             the
             Temple
             ,
             but
             as
             penitents
             :
             but
             such
             as
             were
             excommunicated
             by
             the
             greater
             Excommunication
             or
             Cherem
             were
             not
             suffered
             to
             come
             into
             the
             Temple
             ,
             nor
             so
             much
             as
             into
             any
             assembly
             of
             ten
             men
             ,
             and
             they
             might
             neither
             teach
             nor
             be
             taught
             .
             x
             Grotius
             holds
             that
             such
             as
             were
             excommunicated
             by
             Niddui
             or
             the
             lesser
             Excommunication
             had
             power
             to
             come
             to
             the
             Temple
             ,
             but
             no
             otherwise
             then
             Heathens
             ,
             and
             that
             they
             might
             not
             come
             into
             the
             Court
             of
             Israel
             :
             which
             is
             an
             answer
             to
             M.
             Prynnes
             objection
             ,
             that
             such
             as
             were
             cast
             out
             of
             the
             Synagogue
             came
             to
             the
             Temple
             .
          
           
             There
             are
             but
             two
             places
             in
             the
             new
             Testament
             ,
             which
             seem
             at
             first
             to
             make
             much
             against
             that
             which
             I
             have
             said
             .
             One
             is
             ,
             Luke
             18.
             concerning
             the
             Publicans
             going
             up
             to
             the
             Temple
             to
             pray
             ,
             as
             well
             as
             the
             Pharisee
             .
             The
             other
             is
             Iohn
             8.
             concerning
             the
             woman
             taken
             in
             adultery
             ,
             whom
             they
             brought
             before
             Christ
             in
             the
             Temple
             .
             I
             remember
             y
             Erastus
             objecteth
             them
             both
             .
          
           
             To
             the
             first
             I
             answer
             ,
             it
             rather
             confirmeth
             then
             confuteth
             what
             I
             have
             said
             .
             For
             1.
             
             The
             Text
             saith
             ,
             Vers.
             13.
             
               the
               Publican
               stood
               afarre
               off
            
             :
             the
             Pharisee
             not
             so
             .
             z
             Grotius
             upon
             the
             place
             ,
             Verse
             11.
             noteth
             ,
             that
             the
             Pharisees
             fault
             was
             not
             in
             this
             particular
             ,
             that
             he
             came
             further
             into
             the
             Temple
             then
             the
             Publican
             :
             for
             the
             custome
             was
             such
             ,
             that
             the
             Publicans
             were
             to
             stand
             in
             the
             Court
             of
             the
             Gentiles
             ,
             the
             Pharisees
             in
             the
             Court
             
             of
             
               Israel
               .
               Camer
               .
               myroth
               .
               in
               Luke
            
             18.
             is
             also
             of
             opinion
             that
             the
             Publican
             stood
             in
             the
             Court
             of
             the
             Gentiles
             ,
             or
             in
             that
             first
             Court
             into
             which
             
               Iosephus
               lib.
            
             2.
             
               contra
               Appion
            
             .
             saith
             ,
             that
             all
             ,
             even
             Heathens
             ,
             might
             come
             .
             2.
             
             And
             though
             our
             opposites
             could
             prove
             ,
             that
             the
             Publican
             came
             into
             the
             Court
             of
             Israel
             ,
             (
             which
             they
             will
             never
             be
             able
             to
             doe
             )
             yet
             this
             place
             helpes
             them
             not
             at
             all
             ,
             unlesse
             they
             can
             prove
             that
             this
             was
             a
             scandalous
             and
             prophane
             Publican
             .
             It
             is
             certaine
             that
             divers
             of
             the
             Publicans
             were
             religious
             and
             devout
             men
             ,
             and
             that
             this
             was
             one
             of
             them
             ,
             we
             may
             more
             then
             conjecturally
             know
             ,
             by
             the
             Pharisees
             owne
             words
             ,
             for
             when
             he
             hath
             thanked
             God
             ,
             that
             he
             is
             not
             as
             other
             men
             ,
             adulterers
             ,
             unjust
             ,
             extortioners
             ,
             he
             addeth
             with
             a
             disjunction
             ,
             
               or
               even
               as
               this
               Publican
            
             ,
             thus
             preferring
             himselfe
             not
             onely
             to
             the
             infamous
             and
             scandalous
             Publicans
             ,
             but
             even
             to
             this
             devout
             Publican
             .
             More
             of
             this
             place
             afterward
             ,
             in
             the
             debate
             of
             Matth.
             18.
             
          
           
             To
             the
             other
             objection
             from
             Iohn
             8.
             2
             ,
             3.
             where
             it
             is
             said
             that
             the
             Pharisees
             brought
             a
             woman
             taken
             in
             adultery
             into
             the
             Temple
             ,
             and
             set
             her
             before
             Christ
             ;
             First
             ,
             I
             answer
             with
             a
             
               Const.
               l'Empereur
               annot
               .
               in
               Cod.
               Middoth
               cap.
            
             2.
             pag.
             45.
             by
             the
             Temple
             ,
             in
             that
             place
             ,
             we
             are
             to
             understand
             the
             Intermurale
             ,
             the
             utter
             Court
             ,
             or
             Court
             of
             the
             Gentiles
             ,
             which
             was
             without
             the
             Court
             of
             Israel
             ,
             which
             utter
             Court
             (
             saith
             he
             )
             both
             the
             Evangelists
             and
             Iosephus
             call
             by
             the
             name
             of
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             the
             Temple
             .
             Yea
             the
             whole
             mountaine
             of
             the
             Temple
             ,
             even
             comprehending
             that
             part
             of
             it
             which
             was
             without
             the
             Intermurale
             ,
             had
             the
             name
             of
             the
             Temple
             ,
             as
             M.
             Selden
             noteth
             
               de
               Jure
               nat
               .
               &
               Gent.
               l.
            
             3.
             c.
             6.
             p.
             298.
             
             And
             lib.
             4.
             cap.
             5.
             he
             expounds
             that
             of
             the
             Money-changers
             
               in
               the
               Temple
            
             ,
             to
             be
             meant
             of
             the
             court
             of
             the
             Gentiles
             .
             This
             answer
             doth
             the
             better
             agree
             to
             Iohn
             8.
             because
             V.
             2.
             tels
             us
             ,
             it
             was
             in
             the
             place
             where
             
               all
               the
               people
               came
               unto
               Jesus
               ,
               and
               he
               taught
               them
               .
            
             Now
             it
             is
             certaine
             that
             both
             Christ
             and
             his
             Apostles
             did
             often
             teach
             the
             people
             in
             the
             Coutt
             of
             the
             Gentiles
             ,
             and
             in
             Solomons
             porch
             ,
             which
             was
             without
             the
             Court
             of
             Israel
             ,
             in
             the
             Intermurale
             ,
             that
             all
             might
             have
             the
             better
             occasion
             of
             hearing
             the
             Gospell
             ,
             even
             they
             who
             were
             not
             permitted
             to
             enter
             into
             the
             Court
             of
             Israel
             .
             Wherefore
             since
             the
             Text
             tels
             us
             ,
             that
             when
             the
             Pharisees
             brought
             the
             woman
             to
             Christ
             ,
             he
             was
             teaching
             in
             such
             a
             place
             ,
             
             where
             
               all
               the
               people
            
             had
             accesse
             to
             heare
             him
             :
             this
             agreeth
             better
             to
             the
             Intermurale
             ,
             then
             to
             the
             Court
             of
             
               Israel
               .
               Secondly
            
             ,
             I
             answer
             ,
             that
             woman
             did
             not
             come
             as
             a
             priviledged
             person
             ,
             free
             to
             come
             and
             worship
             ●in
             the
             Court
             of
             Israel
             ,
             with
             the
             Church
             of
             Israel
             ;
             but
             she
             is
             brought
             as
             an
             accused
             person
             ,
             that
             in
             the
             most
             publique
             and
             shamefull
             manner
             she
             might
             be
             sentenced
             and
             condemned
             ,
             and
             made
             vile
             before
             all
             the
             people
             :
             so
             that
             it
             was
             in
             her
             
               paena
               ,
               non
               privilegium
            
             .
             b
             The
             Sanhedrin
             also
             did
             sit
             in
             the
             Temple
             ,
             so
             that
             such
             as
             were
             to
             be
             examined
             and
             judged
             ,
             must
             be
             brought
             to
             that
             place
             where
             the
             Sanhedrin
             was
             ,
             which
             sate
             in
             that
             part
             of
             the
             Temple
             that
             was
             called
             Gazith
             .
             This
             might
             be
             the
             occasion
             of
             bringing
             some
             to
             the
             Temple
             as
             parties
             to
             be
             judged
             ,
             who
             were
             not
             admitted
             to
             the
             Ordinances
             of
             worship
             in
             the
             Court
             of
             Israel
             .
             Even
             as
             the
             prohibition
             of
             reading
             atheisticall
             or
             hereticall
             bookes
             ,
             
               Sanhedrin
               cap.
            
             11.
             sect
             .
             1.
             was
             not
             violated
             by
             the
             Councels
             reading
             or
             searching
             of
             them
             for
             a
             Judiciall
             triall
             and
             examination
             :
             as
             is
             rightly
             observed
             by
             
               Dionysius
               Vossius
               ,
               annot
               .
               in
               Maimon
               .
               de
               Idol
               .
            
             pag.
             25.
             
          
           
             And
             now
             having
             taken
             off
             the
             two
             principall
             objections
             ,
             we
             shall
             take
             notice
             of
             such
             Scriptures
             as
             either
             directly
             ,
             or
             at
             least
             by
             consequence
             prove
             ,
             that
             notorious
             and
             scandalous
             sinners
             were
             not
             allowed
             to
             be
             admitted
             into
             the
             Temple
             ,
             and
             partake
             in
             all
             the
             ordinances
             .
          
           
             
               1.
               
               God
               reproveth
               not
               onely
               the
               bringing
               of
               strangers
               into
               his
               Sanctuary
               ,
               who
               were
               uncircumcised
               in
               the
               flesh
               ,
               but
               the
               bringing
               of
               those
               who
               were
               uncircumcised
               in
               heart
               ,
               that
               is
               ,
               known
               to
               be
               such
               ,
               for
               
                 de
                 secretis
                 non
                 judicat
                 Ecclesia
                 ,
                 Ezech.
              
               44.
               7
               ,
               9.
               
               Such
               ought
               not
               to
               have
               had
               fellowship
               in
               the
               holy
               things
               .
               
                 No
                 stranger
                 uncircumcised
                 in
                 flesh
                 ,
                 shall
                 enter
                 into
                 my
                 Sanctuary
                 ,
                 of
                 any
                 stranger
                 that
                 is
                 among
                 the
                 children
                 of
                 Israel
                 .
              
               It
               is
               a
               law
               concerning
               
                 proselytus
                 domicilii
              
               ,
               such
               proselytes
               as
               having
               renounced
               idolatry
               ,
               and
               professing
               to
               observe
               the
               seven
               precepts
               given
               to
               the
               sonnes
               of
               Noah
               ,
               were
               thereupon
               permitted
               to
               dwell
               and
               converse
               among
               the
               children
               of
               Israel
               .
               (
               Of
               which
               more
               elsewhere
               .
               )
               Such
               a
               one
               ought
               not
               be
               admitted
               into
               the
               Sanctuary
               ,
               or
               place
               of
               the
               holy
               assemblies
               ,
               there
               to
               pertake
               in
               all
               the
               Ordinances
               with
               the
               Church
               ,
               unlesse
               he
               be
               both
               circumcised
               in
               flesh
               ,
               
               and
               also
               in
               regard
               of
               his
               profession
               and
               practice
               a
               visible
               Saint
               ,
               or
               one
               supposed
               to
               be
               circumcised
               in
               heart
               .
               The
               disjunction
               Nor
               tels
               us
               that
               if
               he
               were
               either
               uncircumcised
               in
               flesh
               ,
               or
               known
               to
               be
               uncircumcised
               in
               heart
               ,
               God
               did
               not
               allow
               him
               to
               be
               admitted
               to
               cōmunion
               with
               the
               children
               of
               Israel
               in
               al
               publik
               ordinances
               .
            
             
               2.
               
               There
               is
               a
               Law
               ,
               Deut.
               23.
               18.
               forbidding
               to
               bring
               the
               hire
               of
               a
               whore
               into
               the
               house
               of
               the
               Lord
               :
               and
               that
               because
               it
               was
               the
               price
               of
               a
               whore
               ;
               how
               much
               more
               was
               it
               contrary
               to
               the
               will
               of
               God
               ,
               that
               the
               whore
               her selfe
               ,
               being
               knowne
               to
               be
               such
               ,
               should
               be
               brought
               to
               the
               house
               of
               the
               Lord
               ?
               For
               
                 propter
                 quod
                 ununiqu●…que
                 est
                 tale
                 ,
                 id
                 ipsum
                 est
                 magis
                 tale
                 .
              
               This
               argument
               is
               hinted
               by
               c
               Philo
               the
               Jew
               .
            
             
               3.
               
               The
               Lord
               sharply
               contendeth
               with
               those
               who
               did
               steale
               ,
               murther
               ,
               and
               commit
               adultery
               ,
               and
               sweare
               falsely
               ,
               and
               burne
               Incense
               to
               Baal
               ,
               and
               yet
               presumed
               to
               come
               and
               stand
               before
               him
               in
               his
               owne
               house
               .
               
                 Is
                 this
                 house
                 which
                 is
                 called
                 by
                 my
                 name
                 ,
                 saith
                 the
                 Lord
                 ,
                 become
                 a
                 den
                 of
                 robbers
                 in
                 your
                 eyes
                 ?
                 Ierem.
              
               7.
               9
               ,
               10
               ,
               11.
               
               A
               den
               of
               robbers
               is
               the
               place
               which
               receives
               robbers
               ;
               and
               (
               saith
               Vatablus
               upon
               the
               place
               )
               as
               robbers
               after
               their
               robbing
               come
               to
               their
               denne
               ,
               so
               doe
               these
               even
               after
               their
               stealing
               ,
               murthering
               ,
               &c.
               come
               to
               the
               Temple
               .
               To
               the
               same
               purpose
               is
               that
               challenge
               Ezech.
               23.
               38
               ,
               39.
               
               
                 Moreover
                 this
                 they
                 have
                 done
                 unto
                 me
                 ,
                 they
                 have
                 defiled
                 my
                 Sanctuary
                 in
                 the
                 same
                 day
                 ,
                 and
                 have
                 prophaned
                 my
                 Sabbaths
                 .
                 For
                 when
                 they
                 had
                 slaine
                 their
                 children
                 to
                 their
                 Idols
                 ,
                 then
                 they
                 came
                 the
                 same
                 day
                 into
                 my
                 Sanctuary
                 to
                 prophane
                 it
                 .
              
               But
               God
               would
               not
               have
               the
               Temple
               to
               be
               a
               receptacle
               for
               such
               .
               When
               Christ
               applieth
               that
               Scripture
               ,
               Ierem.
               7.
               against
               those
               who
               bought
               and
               sold
               in
               the
               Temple
               ,
               Matth.
               21.
               12
               ,
               13.
               he
               makes
               it
               cleare
               ,
               that
               the
               Temple
               was
               made
               a
               den
               of
               robbers
               ,
               not
               onely
               as
               it
               was
               made
               a
               place
               of
               gaine
               ,
               or
               a
               den
               where
               the
               robbers
               prey
               lies
               ,
               but
               even
               as
               it
               was
               a
               receptacle
               of
               the
               robbers
               or
               theeves
               themselves
               :
               therefore
               he
               is
               not
               contented
               with
               the
               overthrowing
               of
               the
               Tables
               of
               money-changers
               ,
               and
               the
               seats
               of
               them
               that
               sold
               Doves
               ,
               but
               he
               did
               also
               
                 cast
                 out
                 all
                 them
                 that
                 sold
                 and
                 bought
                 in
                 the
                 Temple
                 :
              
               that
               is
               ,
               he
               would
               neither
               suffer
               such
               things
               ,
               nor
               such
               persons
               in
               the
               Temple
               ,
               yea
               though
               it
               was
               onely
               in
               the
               utmost
               Court
               ,
               or
               the
               Court
               of
               the
               Gentiles
               ,
               as
               Grotius
               and
               M
               r
               Selden
               thinke
               :
               how
               much
               lesse
               would
               he
               
               have
               suffered
               such
               persons
               in
               the
               Court
               of
               Israel
               .
               d
               Philo
               the
               Jew
               doth
               also
               apply
               what
               is
               said
               in
               the
               Prophets
               of
               Gods
               hating
               the
               Sacrifices
               of
               the
               wicked
               ,
               even
               to
               the
               excluding
               of
               prophane
               men
               from
               the
               Temple
               .
               M
               
               r.
               
                 Selden
                 de
                 jure
                 nat
                 .
                 &
                 Gent.
                 lib.
              
               4.
               cap.
               5.
               doth
               so
               explaiue
               that
               casting
               out
               of
               the
               buyers
               and
               sellers
               out
               of
               the
               Temple
               ,
               that
               the
               argument
               in
               hand
               is
               not
               a
               little
               strengthned
               thereby
               .
               He
               saith
               truly
               ,
               that
               those
               who
               were
               cast
               out
               had
               polluted
               and
               profaned
               that
               holy
               place
               ,
               
                 ideo
                 &
                 ipsi
                 ,
                 ut
                 qui
                 tum
                 criminis
                 aliorum
                 participes
                 ,
                 tum
                 suo
                 infames
                 pariter
                 ,
                 sie
                 Templum
                 seu
                 montis
                 Templi
                 locum
                 illum
                 ipsis
                 permissum
                 profanabant
                 ,
                 ejiciendi
                 .
              
               He
               holdeth
               also
               that
               this
               which
               Christ
               did
               was
               done
               
                 ex
                 jure
                 patrio
              
               ,
               to
               wit
               ,
               
                 ex
                 Zelotarum
                 jure
              
               :
               and
               that
               else
               it
               had
               been
               challenged
               by
               the
               Priests
               and
               Scribes
               ,
               if
               it
               had
               been
               contrary
               to
               the
               law
               or
               custome
               .
               Zelots
               ,
               that
               is
               ,
               private
               persons
               zealously
               affected
               ,
               were
               permitted
               to
               scourge
               ,
               wound
               ,
               yea
               kill
               such
               as
               they
               saw
               publiquely
               committing
               atrocious
               wickednesse
               ,
               by
               which
               the
               holinesse
               either
               of
               the
               name
               of
               God
               ,
               or
               of
               the
               Temple
               ,
               or
               of
               the
               Nation
               of
               the
               Jewes
               was
               violated
               .
               So
               M
               
               r.
               Selden
               sheweth
               out
               of
               the
               Talmudists
               ,
               
                 Ib.
                 cap.
              
               4.
               
               Now
               (
               saith
               he
               )
               
                 Zelotarum
                 jure
              
               ,
               our
               Saviour
               though
               a
               private
               person
               (
               for
               so
               he
               was
               lookt
               upon
               by
               the
               Priests
               and
               Scribes
               )
               did
               scourge
               and
               cast
               out
               the
               buyers
               and
               sellers
               .
               If
               so
               ,
               then
               certainly
               such
               wicked
               and
               abominable
               persons
               were
               not
               allowed
               to
               come
               to
               the
               Temple
               ;
               and
               if
               they
               did
               ,
               they
               ought
               to
               have
               been
               judicially
               and
               by
               authority
               cast
               out
               ;
               for
               that
               which
               was
               permitted
               to
               private
               persons
               in
               the
               executing
               of
               justice
               or
               inflicting
               of
               punishment
               ,
               out
               of
               their
               zeale
               to
               the
               glory
               of
               God
               ,
               was
               much
               more
               incumbent
               to
               such
               as
               had
               authority
               in
               their
               hands
               for
               correcting
               and
               removing
               the
               prophanation
               of
               the
               Temple
               in
               an
               authoritative
               ,
               judiciall
               ,
               and
               orderly
               way
               .
            
             
               4.
               
               The
               Levites
               had
               a
               charge
               to
               let
               none
               that
               were
               uncleane
               in
               any
               thing
               enter
               into
               the
               Temple
               ,
               2
               Chron.
               23.
               19.
               
               Now
               this
               is
               like
               that
               1
               Cor.
               5.
               11.
               
                 with
                 such
                 a
                 one
                 no
                 not
                 to
                 eate
                 :
              
               an
               argument
               from
               the
               deniall
               of
               that
               which
               is
               lesse
               ,
               to
               the
               deniall
               of
               that
               which
               is
               more
               .
               So
               here
               ,
               it
               was
               a
               necessary
               consequence
               :
               If
               those
               that
               were
               ceremonially
               uncleane
               were
               to
               be
               excluded
               from
               the
               Temple
               ,
               much
               more
               those
               who
               were
               morally
               or
               impiously
               uncleane
               .
               For
               ,
               1.
               the
               legall
               uncleannesse
               did
               signifie
               
               the
               sinfull
               uncleannesse
               ;
               and
               the
               exclusion
               of
               those
               that
               were
               known
               to
               be
               legally
               uncleane
               from
               the
               Temple
               ,
               did
               signifie
               the
               excluding
               of
               those
               who
               are
               knowne
               to
               be
               grossely
               and
               notoriously
               uncleane
               in
               their
               life
               and
               conversation
               .
               Which
               shall
               be
               abundantly
               confirmed
               afterwards
               .
               Therefore
               
                 Bertramus
                 de
                 Rep.
                 Ebr.
                 cap.
              
               7.
               saith
               rightly
               that
               the
               Levites
               had
               a
               charge
               to
               keepe
               from
               the
               Temple
               the
               uncleane
               
                 aut
                 etiam
                 alio
                 quovis
                 modo
                 indignos
                 ,
              
               or
               those
               
                 also
                 who
                 were
                 any
                 otherwaies
                 unworthy
                 .
              
               2.
               
               Godwyn
               in
               his
               
                 Moses
                 and
                 Aaron
                 ,
                 lib.
              
               5.
               cap.
               2.
               makes
               a
               comparison
               betweene
               the
               three
               degrees
               of
               the
               Jewish
               excommunication
               ,
               and
               the
               three
               degrees
               of
               excluding
               the
               uncleane
               ,
               Numb
               5.
               2.
               which
               parallel
               if
               we
               please
               to
               make
               then
               as
               for
               any
               of
               the
               three
               sorts
               of
               uncleannesse
               ,
               the
               touch
               of
               the
               dead
               ,
               issue
               ,
               or
               leprosie
               ,
               a
               man
               was
               excluded
               from
               the
               campe
               of
               God
               or
               the
               Sanctuary
               ;
               so
               it
               will
               follow
               that
               even
               those
               who
               were
               cast
               out
               by
               the
               
                 Niddui
                 ▪
              
               or
               lowest
               degree
               of
               Excommunication
               ,
               were
               fo●
               a
               time
               suspended
               from
               communion
               with
               the
               Church
               in
               the
               Ordinances
               .
               3.
               
               The
               Levites
               were
               appointed
               to
               put
               a
               difference
               not
               onely
               betweene
               the
               cleane
               and
               the
               uncleane
               ,
               but
               betweene
               the
               holy
               and
               unholy
               ,
               Levit.
               10.
               10.
               or
               betweene
               the
               holy
               and
               profane
               ,
               Ezech.
               22.
               26.
               
               &
               44.
               23.
               
               By
               
                 cleane
                 and
                 uncleane
              
               I
               understand
               persons
               or
               things
               that
               were
               ceremonially
               such
               ;
               by
               
                 holy
                 and
                 prophane
              
               ,
               persons
               that
               were
               morally
               such
               .
            
             
               5.
               
               I
               prove
               the
               same
               point
               from
               Psalm
               118.
               19
               ,
               20.
               
                 open
                 to
                 me
                 the
                 gates
                 of
                 righteousnesse
                 ,
                 I
                 will
                 goe
                 into
                 them
                 ,
                 and
                 will
                 praise
                 the
                 Lord.
                 This
                 gate
                 of
                 the
                 Lord
                 into
                 which
                 the
                 righteous
                 shall
                 enter
                 .
              
               The
               Chaldee
               saith
               ,
               
                 The
                 gate
                 of
                 the
                 house
                 of
                 the
                 Sanctuary
                 of
                 the
                 Lord.
              
               The
               gates
               of
               Gods
               Sanctuary
               ,
               are
               called
               
                 gates
                 of
                 righteousness
              
               ,
               saith
               Ainsworth
               on
               the
               place
               ,
               
                 because
                 onely
                 the
                 just
                 and
                 cleane
                 might
                 enter
                 into
                 them
                 .
              
               We
               read
               also
               that
               it
               was
               written
               over
               the
               gates
               of
               some
               of
               the
               Jewish
               Synagogues
               ,
               
                 This
                 is
                 the
                 gate
                 of
                 the
                 Lord
                 ,
                 into
                 which
                 the
                 righteous
                 shall
                 enter
                 .
              
               *
               Vatablus
               upon
               this
               place
               ,
               thinks
               that
               David
               speakes
               by
               way
               of
               antithesis
               to
               the
               former
               ▪
               pollution
               of
               the
               Sanctuary
               by
               Saul
               ,
               and
               other
               wicked
               persons
               ,
               who
               by
               comming
               to
               the
               house
               of
               God
               had
               made
               it
               a
               denne
               of
               thieve●
               ▪
               But
               now
               the
               righteous
               shall
               enter
               in
               it
               .
               [
               The
               righteous
               ]
               
                 ●…on
                 to
                 such
              
               (
               saith
               
                 Di●…dati
                 )
                 and
                 〈◊〉
                 to
              
               
               
                 prophane
                 persons
                 ,
                 it
                 belongeth
                 to
                 enter
                 in
                 there
                 .
              
            
             
               6.
               
               The
               same
               thing
               may
               be
               proved
               ,
               from
               Psalm
               15.
               1.
               
               
                 Lord
                 who
                 shall
                 abide
                 in
                 thy
                 Tabernacle
                 ?
                 who
                 shall
                 dwell
                 in
                 thy
                 holy
                 hill
                 ?
                 He
                 that
                 walketh
                 uprightly
                 ,
                 and
                 worketh
                 righteousnesse
                 ,
                 &c.
                 
              
               I
               know
               the
               chiefe
               intendment
               of
               God
               in
               this
               place
               is
               to
               describe
               such
               a
               one
               as
               is
               a
               true
               member
               of
               the
               Church
               invisible
               ,
               and
               shall
               enter
               into
               the
               Heavenly
               Ierusalem
               .
               But
               certainly
               there
               is
               an
               allusion
               to
               the
               Sanctuary
               ,
               and
               the
               holy
               hill
               thereof
               in
               Ierusalem
               ,
               as
               to
               the
               type
               of
               that
               which
               is
               Spiriuall
               and
               eternall
               ,
               which
               Iansenius
               upon
               the
               place
               noteth
               :
               and
               the
               Prophet
               here
               teacheth
               the
               people
               so
               to
               looke
               upon
               those
               offences
               for
               which
               men
               were
               excluded
               from
               the
               Sanctuary
               ,
               as
               to
               learne
               what
               kind
               of
               persons
               are
               true
               members
               of
               the
               Church
               ,
               and
               who
               not
               ;
               who
               shall
               be
               allowed
               to
               commun●cate
               in
               all
               the
               Ordinances
               of
               the
               new
               Testament
               ,
               and
               who
               not
               ;
               who
               shall
               be
               received
               into
               everlasting
               life
               ,
               and
               who
               not
               ;
               and
               thus
               by
               the
               type
               he
               holds
               forth
               the
               thing
               tipyfied
               ;
               Gesnerus
               upon
               the
               place
               thinkes
               that
               communion
               with
               the
               Church
               in
               this
               world
               is
               meant
               in
               the
               first
               words
               ,
               
                 Lord
                 who
                 shall
                 sojourne
              
               (
               so
               the
               word
               is
               jagur
               in
               the
               Hebrew
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               in
               the
               Greek
               )
               
                 in
                 thy
                 Tabernacle
              
               .
               (
               the
               name
               of
               Tabernacle
               fitly
               expressing
               the
               moveable
               and
               military
               estate
               of
               the
               Church
               in
               this
               world
               :
               )
               and
               that
               reception
               into
               the
               Church
               Triumphant
               ,
               is
               meant
               in
               the
               following
               words
               :
               
                 who
                 shall
                 dwell
                 in
                 thy
                 holy
                 hill
                 ?
              
               which
               noteth
               a
               permanent
               and
               durable
               estate
               .
               The
               Chaldee
               Paraphrase
               expoundeth
               the
               whole
               ,
               of
               such
               as
               were
               thought
               worthy
               to
               be
               admitted
               into
               the
               house
               of
               the
               Lord
               ,
               thus
               ,
               
                 Lord
                 who
                 is
                 worthy
                 to
                 abide
                 in
                 thy
                 〈◊〉
                 〈◊〉
                 and
                 who
                 shall
                 be
                 worthy
                 to
                 sojourne
                 in
                 the
                 mountaine
                 of
                 the
                 house
                 of
                 thy
                 holinesse
                 .
              
               So
               Psalm
               24.
               3.
               the
               Chald●
               readeth
               thus
               ,
               
                 Who
                 shall
                 be
                 worthy
                 to
                 ascend
                 unto
                 the
                 mountaine
                 of
                 the
                 house
                 of
                 the
                 Sanctuary
                 of
                 the
                 Lord
                 ?
              
               So
               that
               the
               thing
               alluded
               unto
               in
               both
               these
               places
               ,
               is
               that
               the
               Priests
               and
               Levites
               did
               admit
               〈◊〉
               to
               the
               Sanctuary
               ,
               but
               such
               as
               had
               the
               markes
               or
               characters
               there
               enumerated
               ,
               so
               farre
               as
               men
               can
               ●udge
               of
               these
               markes
               ,
               that
               is
               so
               fa●e
               as
               they
               are
               externall
               and
               discernable
               .
            
             
               7.
               
               The
               same
               thing
               seemeth
               also
               to
               be
               alluded
               unto
               Psalm
               50.
               16.
               
               
                 Unto
                 the
                 wicked
              
               (
               the
               Chaldee
               addes
               ,
               
                 that
                 repenteth
                 not
                 ,
                 and
                 prayeth
                 in
                 his
                 transgression
                 )
                 God
                 saith
                 ,
                 what
                 hast
                 thou
                 to
                 doe
                 to
                 declare
              
               
               
                 my
                 Statutes
                 ,
                 or
                 that
                 thou
                 shouldest
                 take
                 my
                 covenant
                 in
                 thy
                 mouth
                 .
              
               It
               is
               spoken
               to
               a
               scandalous
               prophane
               man
               ,
               Vers.
               18
               ,
               19
               ,
               20.
               who
               yet
               will
               needs
               take
               upon
               him
               a
               forme
               of
               godlinesse
               .
               e
               Where
               Philo
               the
               Jew
               speakes
               of
               him
               that
               blasphemed
               the
               name
               of
               the
               Lord
               ,
               he
               addeth
               ,
               that
               it
               was
               not
               lawfull
               for
               all
               men
               to
               name
               the
               name
               of
               God
               ,
               no
               not
               for
               Honour
               or
               Religions
               sake
               ,
               but
               onely
               for
               good
               and
               holy
               men
               .
               And
               this
               gives
               me
               occasion
               to
               adde
               in
               conclusion
               a
               further
               confirmation
               out
               of
               the
               Hebrew
               Doctors
               .
               They
               held
               that
               an
               Israelite
               turning
               an
               Hereticke
               ,
               (
               that
               is
               ,
               denying
               any
               of
               their
               thirteen
               fundamentall
               Articles
               )
               to
               be
               as
               an
               Heathen
               man
               ,
               and
               did
               therefore
               permit
               a
               Jew
               to
               lend
               to
               him
               upon
               usury
               even
               as
               to
               an
               Heathen
               .
               M.
               
                 Selden
                 de
                 Jure
                 nat
                 .
                 &
                 Gentium
                 .
                 lib.
              
               6.
               cap.
               10.
               
               They
               held
               that
               such
               a
               one
               ,
               an
               hereticall
               Israelite
               ,
               had
               no
               communion
               with
               the
               Church
               of
               Israel
               .
               See
               
                 Tzemach
                 David
              
               translated
               by
               
                 Hen.
                 Vorstius
              
               pag.
               67.
               
               
                 Abrabanel
                 de
                 capite
                 fidei
                 cap.
              
               3.
               dub
               .
               5.
               
               
                 &
                 Ib.
                 cap.
              
               6.
               
               They
               esteemed
               an
               hereticall
               Jew
               ,
               more
               hereticall
               then
               a
               Christian
               ,
               and
               did
               excommunicate
               him
               ,
               even
               summarily
               and
               without
               previous
               admonition
               .
               See
               
                 Buxtorf
                 .
                 lexic.
                 Chald.
                 Talm.
                 &
                 Rabbin
                 .
              
               pag.
               195.
               
               
                 Moses
                 Maimonides
                 de
                 fundam
                 .
                 legis
                 .
                 cap.
              
               6.
               sect
               .
               10.
               tels
               us
               that
               if
               an
               Epicurean
               Israelite
               had
               written
               a
               coppy
               of
               the
               booke
               of
               the
               Law
               ,
               it
               was
               to
               be
               burnt
               ,
               with
               the
               name
               of
               that
               Epicurean
               wretch
               ,
               because
               he
               had
               not
               done
               it
               holily
               ,
               nor
               in
               the
               name
               of
               God.
               They
               who
               did
               imagine
               the
               Scripture
               it selfe
               to
               be
               polluted
               and
               prophaned
               ,
               when
               it
               came
               thorough
               the
               hands
               of
               an
               Epicurean
               ,
               or
               Hereticall
               Israelite
               ,
               no
               doubt
               ,
               they
               thought
               the
               Temple
               polluted
               and
               prophaned
               ,
               if
               such
               a
               one
               should
               be
               suffered
               to
               come
               and
               worship
               in
               it
               .
               From
               all
               which
               it
               appeareth
               ,
               how
               much
               reason
               L'Empereur
               had
               to
               say
               ,
               that
               they
               did
               not
               admit
               an
               Heretick
               into
               the
               inner
               part
               of
               the
               Intermurale
               ,
               or
               that
               part
               of
               the
               Temple
               which
               divided
               between
               the
               Israelites
               and
               Heathens
               .
            
          
           
             If
             any
             man
             shall
             aske
             ,
             what
             I
             meane
             to
             inferre
             from
             all
             this
             .
             Must
             all
             prophane
             persons
             be
             kept
             back
             from
             our
             〈◊〉
             ●s
             and
             publike
             Assemblies
             ,
             and
             so
             from
             hearing
             the
             word
             ?
             I
             answer
             ;
             God
             forbid
             .
             The
             Analogy
             which
             I
             understand
             is
             to
             hold
             between
             the
             Jewish
             and
             Christian
             Church
             ,
             is
             this
             .
             As
             prophane
             persons
             were
             forbidden
             to
             enter
             into
             the
             Temple
             because
             of
             the
             
             sacramentall
             and
             typicall
             holinesse
             thereof
             (
             for
             the
             Temple
             was
             a
             Type
             of
             Christ
             )
             so
             prophane
             persons
             are
             now
             much
             more
             to
             be
             kept
             back
             from
             the
             Sacrament
             of
             the
             Lord
             Supper
             ,
             which
             hath
             more
             of
             Sacramentall
             signification
             ,
             mystery
             ,
             and
             holinesse
             in
             it
             ,
             then
             the
             Temple
             of
             Ierusalem
             had
             ,
             and
             whereby
             more
             ample
             Evangelicall
             promises
             are
             set
             forth
             and
             sealed
             unto
             us
             .
             And
             as
             prophane
             persons
             might
             of
             old
             come
             into
             the
             Court
             of
             the
             Gentiles
             ,
             and
             there
             heare
             the
             word
             preached
             in
             Solomons
             Porch
             (
             where
             both
             Christ
             and
             his
             Apostles
             did
             Preach
             Io.
             10.
             23.
             
             Act
             3.
             11.
             
             Act.
             5.
             12.
             which
             Porch
             was
             in
             the
             utmost
             Court
             ,
             That
             is
             ,
             the
             Court
             of
             the
             Gentiles
             :
             of
             which
             else-where
             out
             of
             Iosephus
             )
             but
             might
             not
             come
             into
             the
             Court
             of
             Israel
             ,
             nor
             have
             communion
             in
             the
             Sacrifices
             :
             so
             prophane
             obstinate
             sinners
             are
             to
             be
             excluded
             ,
             for
             their
             impiety
             ,
             from
             the
             Church
             communion
             of
             Saints
             ,
             though
             they
             may
             heare
             the
             word
             ,
             as
             Heathens
             also
             may
             doe
             .
             Now
             that
             the
             Temple
             of
             Ierusalem
             had
             a
             Typicall
             Sacramentall
             resemblance
             of
             Christ
             ,
             may
             appear
             plainly
             in
             divers
             particulars
             .
             1.
             
             As
             the
             glory
             of
             the
             Lord
             dwelt
             in
             the
             Temple
             within
             the
             oracle
             ,
             above
             the
             Arke
             and
             the
             Mercy
             seat
             ;
             and
             at
             the
             dedication
             of
             the
             Temple
             ,
             the
             cloud
             of
             the
             glory
             of
             the
             Lord
             did
             visibly
             fill
             the
             whole
             house
             ;
             so
             in
             Christ
             the
             fulnesse
             of
             the
             God-head
             dwells
             bodily
             ,
             as
             the
             Apostle
             speakes
             ▪
             2.
             
             As
             the
             great
             God
             whom
             the
             heavens
             of
             heavens
             cannot
             containe
             ,
             was
             yet
             pleased
             to
             dwell
             on
             earth
             ,
             by
             putting
             his
             name
             in
             that
             place
             ;
             so
             notwithstanding
             of
             the
             infinite
             distance
             between
             God
             and
             man
             ,
             yet
             they
             are
             brought
             neer
             each
             to
             other
             ,
             to
             have
             fellow-ship
             together
             in
             Jesus
             Christ.
             3.
             
             God
             revealed
             his
             will
             ,
             that
             he
             would
             accept
             no
             Sacrifices
             from
             his
             people
             ,
             but
             in
             the
             Temple
             onely
             ,
             after
             it
             was
             built
             :
             So
             God
             hath
             revealed
             his
             will
             ,
             that
             〈◊〉
             spirituall
             Sacrifices
             cannot
             be
             acceptable
             to
             him
             ,
             except
             in
             ▪
             Jesus
             Christ
             onely
             .
             4.
             
             The
             people
             of
             God
             were
             bound
             to
             set
             their
             Faces
             toward
             the
             Temple
             of
             Hierusalem
             ,
             when
             they
             prayed
             1.
             
             Kings
             8.
             30.
             48.
             
             Dan.
             6.
             10.
             
             So
             are
             we
             bound
             in
             Prayer
             to
             looke
             toward
             Jesus
             Christ
             with
             an
             eye
             of
             faith
             5.
             
             As
             there
             was
             an
             ample
             promise
             of
             God
             to
             heare
             the
             Prayers
             which
             should
             be
             made
             in
             that
             place
             2.
             
             Chro.
             7.
             15
             ,
             16.
             so
             hath
             God
             promised
             to
             heare
             us
             and
             accept
             us
             ,
             if
             we
             seeke
             unto
             him
             in
             and
             through
             Jesus
             Christ.
             6.
             
             God
             said
             of
             the
             
             Temple
             ,
             
               mine
               eyes
               and
               mine
               heart
               ,
               shall
               be
               there
               perpetually
               .
            
             2
             Chro.
             6.
             16.
             so
             he
             said
             of
             Chri●t
             ,
             
               This
               is
               my
               well
               beloved
               Son
               in
               whom
               I
               am
               well
               pleased
               .
            
             7.
             
             There
             was
             but
             one
             Temple
             so
             but
             
               one
               Mediator
               between
               God
               and
               man
               ,
               the
               man
               Jesus
               Christ
            
             saith
             Paul.
             8.
             
             As
             the
             Temple
             was
             appointed
             to
             be
             a
             house
             of
             Prayer
             for
             all
             Nations
             Isa.
             56.
             7.
             and
             the
             s●ranger
             ,
             as
             well
             as
             the
             Israelite
             ,
             might
             come
             and
             pray
             in
             it
             2
             Chro.
             6
             32.
             
             So
             〈◊〉
             is
             a
             propitiation
             ,
             not
             for
             the
             Jewes
             onely
             ,
             but
             for
             the
             Gentiles
             ;
             and
             whosoever
             beleeves
             on
             him
             ,
             (
             Jew
             or
             Gentile
             )
             shall
             not
             be
             confounded
             .
             9.
             
             
               Because
               of
               thy
               Temple
               at
               Hierusalem
               ,
               shall
               Kings
               bring
               presents
               unto
               thee
               ,
            
             saith
             the
             Prophet
             ,
             Ps.
             68.
             29.
             so
             because
             of
             Jesus
             Christ
             (
             who
             hath
             got
             a
             name
             above
             every
             name
             ,
             and
             hath
             received
             all
             power
             in
             heaven
             and
             earth
             )
             shall
             Kings
             submit
             themselves
             and
             bow
             the
             knee
             .
             10.
             
             Glorious
             things
             were
             spoken
             of
             Ierusalem
             the
             City
             of
             God
             ,
             but
             the
             Temple
             was
             the
             glory
             of
             Ierusalem
             :
             so
             glorious
             things
             are
             spoken
             of
             the
             Church
             ,
             But
             Christ
             is
             the
             Churches
             glory
             .
             Other
             like
             considerations
             might
             be
             added
             ,
             but
             these
             may
             suffice
             .
          
        
         
           
             
               CHAP.
               X.
            
             A
             debate
             with
             Master
             Prynne
             ,
             concerning
             the
             exclusion
             of
             prophane
             scandalous
             persons
             from
             the
             passeover
             .
          
           
             THat
             which
             Master
             Prynne
             in
             his
             Vindication
             pag.
             15
             ,
             16.
             pleadeth
             for
             his
             opinion
             ,
             from
             the
             Law
             of
             the
             passeover
             ,
             may
             be
             (
             as
             I
             conceive
             )
             with
             no
             great
             difficulty
             answered
             ,
             and
             I
             shall
             doe
             it
             very
             shortly
             ,
             (
             being
             to
             insist
             further
             in
             answering
             Erastus
             ,
             who
             said
             much
             more
             for
             that
             point
             ,
             which
             deserveth
             ●n
             answer
             )
             First
             ,
             in
             answer
             to
             our
             argument
             from
             the
             keeping
             back
             of
             the
             unclean
             .
             Num.
             9.
             he
             saith
             ,
             
               that
               all
               circumcised
               persons
               whatsoever
               ,
               had
               a
               right
               to
               eat
               the
               passeover
               ,
               &c.
               being
               bound
               to
               eat
               the
               passeover
               in
               its
               season
               ,
               except
               in
               cases
               of
               necessity
               ,
               disability
               ,
               by
               reason
               of
               a
               journey
               ,
               or
               of
               legall
               uncleannesse
               onely
               ,
               not
               spirituall
               ,
               as
               is
               cleer
               by
               Exo.
            
             12.
             3.
             43.
             to
             50.
             
             Num.
             9.
             1.
             to
             15.
             
             Deut.
             16.
             16
             ,
             17.
             
             Ezra
             .
             6.
             19
             ,
             20
             ,
             21.
             2
             
             Kings
             23.
             21
             ,
             27
             ,
             2.
             
             Chron.
             35.
             6
             ,
             7.
             13.
             17.
             18.
             
               where
               we
               read
               that
               all
               the
               people
               and
               all
               the
               males
            
             
             
               that
               were
               present
               received
               the
               passeover
               ,
               not
               one
               of
               them
               being
               excluded
               from
               eating
               it
               .
            
          
           
             Answ.
             1.
             
             If
             it
             was
             so
             ,
             doth
             not
             this
             make
             as
             much
             against
             himselfe
             as
             against
             us
             ,
             unlesse
             he
             will
             say
             ,
             that
             the
             Analogy
             must
             hold
             so
             farre
             ,
             that
             all
             Baptized
             persons
             whatsoever
             ,
             none
             excepted
             (
             if
             it
             be
             not
             in
             cases
             of
             necessity
             or
             disability
             )
             how
             scand●lous
             ,
             impenitent
             ,
             and
             obstinate
             soever
             they
             be
             ,
             ought
             to
             be
             admitted
             to
             the
             Lords
             Table
             ?
             so
             there
             shall
             be
             no
             excommunication
             at
             all
             (
             which
             yet
             himselfe
             granteth
             )
             for
             if
             any
             Baptized
             person
             ,
             (
             though
             such
             as
             Master
             Prynne
             himselfe
             would
             have
             to
             be
             excommunicated
             )
             shall
             be
             shut
             out
             from
             the
             Church
             and
             from
             all
             publike
             Ordinances
             ,
             and
             so
             from
             the
             Lords
             Supper
             ,
             because
             of
             his
             obstinacy
             and
             continuance
             in
             some
             foule
             scandall
             ,
             after
             previous
             admonitions
             ,
             in
             so
             doing
             ,
             we
             shall
             ,
             by
             his
             principles
             ,
             doe
             contrary
             to
             the
             Law
             of
             the
             passeover
             ,
             in
             the
             point
             of
             Analogy
             .
             2.
             
             The
             Texts
             cited
             by
             him
             ,
             prove
             that
             men
             were
             debarred
             for
             legall
             uncleannesse
             ,
             but
             there
             is
             not
             one
             of
             them
             which
             will
             prove
             that
             men
             were
             debarred
             onely
             for
             legall
             uncleannesse
             ,
             and
             no
             man
             for
             morall
             uncleannesse
             .
             Yea
             ,
             one
             of
             those
             Texts
             .
             Ezra
             .
             6.
             21.
             tells
             us
             that
             those
             who
             were
             admitted
             to
             the
             passeover
             ,
             were
             such
             
               as
               had
               separated
               themselves
               from
               the
               silthynesse
               of
               the
               heathen
               of
               the
               Land
               ,
               to
               seeke
               the
               Lord
               God
               of
            
             Israel
             .
             3.
             
             That
             morall
             uncleannesse
             ,
             I
             meane
             known
             prophannesse
             or
             scandalous
             sinnes
             ,
             did
             render
             men
             uncapable
             of
             eating
             the
             passeover
             I
             shall
             prove
             anone
             by
             divers
             arguments
             ,
             unto
             which
             I
             remit
             Master
             Prynne
             .
          
           
             That
             which
             hee
             objecteth
             from
             1
             Cor.
             10.
             
             I
             am
             to
             answer
             also
             distinctly
             by
             it selfe
             .
             His
             second
             reply
             is
             ,
             
               that
               those
               who
               were
               legally
               uncleane
               at
               the
               day
               appointed
               for
               the
               passeover
               ,
               so
               as
               they
               could
               not
               then
               receive
               it
               ,
               were
               yet
               peremptorily
               enjoyned
               to
               eat
               it
               the
            
             14.
             
               day
               of
               the
               second
               moneth
               ,
               &c.
               
            
             Num.
             9.
             11.
             12.
             
               he
               must
               not
               be
               suspended
               from
               it
               above
               one
               moneth
               .
               Answ.
            
             The
             Scripture
             cited
             proves
             no
             such
             thing
             ,
             except
             upon
             supposition
             that
             they
             be
             clean
             the
             14.
             day
             of
             the
             following
             moneth
             .
             And
             what
             if
             any
             of
             them
             were
             in
             the
             second
             moneth
             also
             uncleane
             ,
             by
             the
             touch
             of
             a
             deadbody
             or
             otherwise
             ?
             Were
             they
             not
             kept
             off
             in
             the
             second
             moneth
             ,
             as
             well
             as
             in
             the
             first
             ?
             Is
             it
             not
             plainly
             said
             of
             the
             second
             passeover
             vers
             .
             12.
             (
             the
             very
             pla●e
             cited
             by
             himselfe
             )
             
             
               according
               to
               all
               the
               Ordinances
               of
               the
               passeover
               they
               shall
               keep
               it
               ?
            
             and
             one
             of
             those
             Ordinances
             was
             the
             keeping
             back
             the
             uncleane
             .
          
           
             Thirdly
             ,
             he
             saith
             ,
             that
             he
             who
             was
             legally
             uncleane
             ,
             was
             kept
             back
             neither
             by
             the
             Priest
             nor
             Magistrate
             ,
             but
             by
             those
             of
             the
             same
             Family
             as
             vers
             .
             6
             ,
             7.
             imports
             .
             
               And
               the
               true
               reason
            
             (
             saith
             he
             )
             
               in
               this
               Text
               why
               his
               uncleannesse
               did
               seclude
               him
               from
               eating
               the
               passeover
               ,
               was
               because
               it
               quite
               excluded
               him
               out
               of
               the
               camp
               for
               a
               time
               ,
               (
               not
               Tabernacle
               or
               Temple
               )
               and
               so
               by
               necessary
               consequence
               from
               the
               house
               wherein
               he
               was
               to
               eat
               the
               passeover
               ,
               &c.
            
             and
             by
             like
             reason
             it
             debarred
             him
             from
             all
             other
             Ordinances
             .
          
           
             
               Answ.
               1
               The
               Text
               Num.
               9
               6
               ,
               7.
               tells
               us
               the
               unclean
               were
               kept
               back
               ;
               but
               by
               whom
               they
               were
               kept
               back
               ,
               it
               tells
               not
               .
               That
               it
               was
               neither
               left
               free
               to
               the
               unclean
               person
               to
               eat
               of
               the
               passeover
               ,
               nor
               to
               the
               Family
               to
               admit
               him
               ,
               but
               that
               there
               was
               an
               authoritative
               restraint
               ,
               I
               prove
               by
               this
               argument
               .
               He
               that
               was
               uncleane
               and
               before
               his
               cleasing
               did
               eat
               of
               the
               flesh
               of
               the
               Peace-offerings
               was
               cut
               off
               from
               among
               his
               people
               Lev.
               7.
               20.
               21
               ,
               Therefore
               he
               that
               in
               his
               uncleannesse
               ,
               did
               eat
               the
               passeover
               ,
               was
               to
               be
               cut
               off
               also
               .
               No
               man
               will
               say
               that
               there
               was
               any
               lesse
               punishment
               intended
               for
               the
               pollution
               of
               the
               passeover
               ,
               than
               for
               the
               pollution
               of
               Peace-offerings
               .
               And
               if
               the
               uncleane
               were
               not
               permitted
               ,
               under
               the
               Law
               ,
               to
               eat
               of
               the
               Flesh
               of
               the
               Sacrifices
               ,
               or
               if
               they
               did
               they
               were
               cut
               off
               ;
               shall
               not
               as
               great
               care
               be
               had
               to
               keep
               the
               body
               of
               Jesus
               Christ
               (
               which
               was
               signified
               by
               the
               flesh
               of
               the
               sacrifices
               )
               and
               the
               bloud
               of
               the
               Covenant
               ,
               from
               being
               trod
               under
               Foot
               by
               Dogges
               and
               Swine
               ?
            
             
               2.
               
               Neither
               is
               there
               any
               such
               reason
               in
               that
               Text
               Num.
               9.
               as
               the
               excluding
               quite
               out
               of
               the
               camp
               ,
               those
               who
               were
               uncleane
               by
               a
               dead
               body
               ,
               and
               so
               by
               consequence
               from
               the
               passeover
               .
               Nay
               the
               Text
               rather
               intimateth
               ,
               that
               they
               were
               in
               the
               camp
               ;
               for
               they
               came
               before
               Moses
               and
               Aaron
               on
               that
               day
               ,
               when
               the
               passeover
               was
               kept
               ,
               and
               said
               ,
               
                 We
                 are
                 defiled
                 by
                 the
                 dead
                 body
                 of
                 a
                 man
                 ,
                 Wherefore
                 are
                 we
                 kept
                 back
                 .
              
               vers
               .
               6.
               7.
               
               I
               hope
               Moses
               and
               Aaron
               were
               not
               without
               the
               camp
               .
               I
               knew
               the
               Lepers
               and
               some
               other
               uncleane
               persons
               were
               put
               out
               of
               the
               camp
               ;
               but
               there
               is
               not
               one
               of
               the
               Texts
               cited
               by
               him
               which
               gives
               the
               least
               shadow
               of
               reason
               to
               prove
               that
               the
               uncleane
               by
               the
               dead
               body
               of
               a
               man
               were
               quite
               excluded
               out
               of
               the
               Camp
               ,
               except
               Num.
               5.
               2.
               
               And
               if
               he
               
               will
               beleive
               the
               Hebrew
               Doctors
               ,
               and
               others
               upon
               that
               place
               ,
               there
               were
               three
               Camps
               ,
               the
               Camp
               of
               Israel
               ,
               the
               Camp
               of
               the
               Levites
               ,
               and
               the
               Camp
               of
               Divine
               Majesty
               ;
               f
               The
               uncleane
               by
               the
               dead
               were
               free
               (
               say
               they
               )
               to
               be
               in
               the
               first
               two
               Camps
               ,
               and
               were
               onely
               excluded
               from
               the
               third
               .
               However
               ,
               it
               s
               agreed
               ,
               that
               some
               uncleane
               persons
               were
               excluded
               from
               the
               Sanctuary
               ,
               who
               were
               not
               excluded
               from
               the
               camp
               of
               the
               Chidren
               of
               Israel
               ,
               as
               is
               observed
               by
               Tostatus
               in
               Lev.
               12.
               
               Quaest.
               21.
               
               
                 Menochius
                 in
                 Num.
              
               5.
               2.
               the
               English
               Annotations
               on
               Num.
               5.
               2.
               and
               others
               .
               And
               if
               Master
               Prynne
               can
               prove
               ,
               that
               those
               uncleane
               persons
               who
               were
               excluded
               from
               the
               Sanctuary
               ,
               were
               not
               excluded
               from
               the
               Passeover
               ,
               let
               him
               try
               it
               .
               That
               this
               thing
               may
               be
               yet
               better
               understood
               ,
               let
               us
               observe
               with
               
                 Tostatus
                 in
                 Levit.
              
               22.
               
               Quest.
               7.
               a
               threefold
               separation
               of
               the
               uncleane
               under
               the
               Law
               :
               some
               were
               separate
               onely
               from
               the
               Sanctuary
               and
               the
               holy
               things
               ;
               for
               he
               that
               had
               but
               touched
               a
               man
               or
               a
               woman
               ,
               who
               had
               an
               issue
               ,
               or
               had
               touched
               the
               Bed
               ,
               Clothes
               ,
               or
               any
               thing
               else
               ,
               which
               had
               been
               under
               him
               or
               her
               ,
               was
               not
               permitted
               to
               come
               unto
               the
               Tabernacle
               ,
               till
               he
               was
               cleansed
               Lev.
               15.
               
               Others
               were
               separated
               both
               from
               the
               holy
               things
               ,
               and
               from
               the
               company
               or
               society
               of
               their
               Neighbours
               ,
               yet
               not
               cast
               out
               of
               the
               camp
               :
               for
               this
               he
               gives
               the
               case
               of
               women
               having
               an
               issue
               of
               blood
               ,
               who
               were
               put
               apart
               seven
               dayes
               Lev.
               15.
               and
               for
               the
               same
               space
               a
               woman
               after
               the
               birth
               of
               a
               male
               Child
               ,
               was
               uncleane
               ,
               so
               farre
               as
               to
               be
               kept
               apart
               from
               human
               society
               ,
               but
               she
               did
               continue
               uncleane
               three
               and
               thirty
               dayes
               longer
               ,
               as
               to
               the
               Sanctuary
               and
               hallowed
               things
               ,
               during
               which
               space
               of
               the
               three
               and
               thirty
               dayes
               ,
               she
               was
               not
               separated
               from
               company
               and
               society
               ,
               as
               in
               the
               first
               seven
               dayes
               ,
               onely
               she
               was
               forbidden
               to
               touch
               any
               hallowed
               thing
               ,
               or
               to
               come
               into
               the
               Sanctuary
               .
               There
               was
               a
               third
               sort
               separated
               not
               onely
               from
               the
               Sanctuary
               ,
               and
               from
               humane
               society
               ,
               but
               also
               cast
               out
               of
               the
               camp
               ,
               which
               was
               the
               case
               of
               Lepers
               .
               I
               conclude
               ,
               all
               uncleane
               persons
               whatsoever
               were
               excluded
               from
               the
               Tabernacle
               Lev.
               15.
               31.
               and
               from
               eating
               of
               the
               flesh
               of
               the
               Sacrifices
               Lev.
               7.
               20.
               21.
               
               Neither
               might
               any
               of
               the
               Sonnes
               of
               Aaron
               having
               his
               uncleannesse
               upon
               him
               eat
               of
               the
               holy
               things
               ,
               though
               it
               was
               his
               Food
               Lev.
               22.
               v.
               2.
               to
               7.
               in
               which
               places
               cutting
               off
               is
               appointed
               to
               be
               the
               punishment
               ,
               
               not
               for
               unclean
               persons
               their
               being
               in
               the
               camp
               ,
               but
               for
               their
               coming
               to
               the
               Tabernacle
               ,
               or
               for
               their
               eating
               of
               the
               holy
               things
               ;
               and
               accordingly
               it
               is
               said
               2
               Chro.
               23.
               19.
               that
               
                 Ichojada
                 set
                 the
                 Porters
                 at
                 the
                 Gates
                 of
                 the
                 house
                 of
                 the
                 Lord
                 ,
                 that
                 none
                 which
                 was
                 uncleane
                 in
                 any
                 thing
                 should
                 enter
                 in
                 .
              
               But
               we
               never
               read
               that
               none
               which
               was
               uncleane
               in
               any
               thing
               ,
               was
               permitted
               to
               enter
               in
               at
               the
               Gates
               of
               Ierusalem
               ,
               or
               to
               converse
               among
               the
               people
               .
            
             
               3
               Whereas
               Master
               Prynne
               thinkes
               that
               uncleane
               persons
               were
               excluded
               from
               all
               Ordinances
               ,
               as
               well
               as
               from
               the
               Passeover
               ,
               first
               ,
               what
               saith
               he
               to
               that
               which
               Erastus
               holdeth
               and
               (
               as
               he
               thinkes
               )
               grounded
               upon
               Scripture
               ,
               namely
               that
               all
               uncleane
               persons
               as
               well
               as
               others
               ,
               were
               admitted
               to
               the
               feast
               of
               expiation
               ?
               Next
               ,
               what
               saith
               he
               to
               that
               which
               is
               observed
               by
               Master
               Selden
               and
               divers
               others
               ,
               namely
               ,
               that
               some
               uncleane
               persons
               might
               come
               not
               onely
               to
               the
               mountaine
               of
               the
               house
               of
               the
               Lord
               ,
               but
               might
               also
               enter
               into
               the
               intermurale
               ?
               Into
               that
               utmost
               Court
               the
               heathens
               might
               come
               and
               pray
               ;
               &
               so
               might
               the
               Israelites
               that
               were
               not
               legally
               cleane
               saith
               g
               
                 Arias
                 Montanus
              
               .
            
          
           
             The
             fourth
             and
             fifth
             Answers
             which
             M
             
             r.
             Prynne
             gives
             that
             there
             is
             no
             such
             warrant
             for
             keeping
             back
             scandalous
             persons
             from
             the
             Lords
             Table
             ,
             as
             there
             was
             for
             keeping
             back
             the
             uncleane
             from
             the
             Passeover
             ;
             and
             that
             suspension
             for
             legall
             uncleannesse
             :
             proves
             not
             suspension
             for
             morall
             uncleannesse
             ,
             These
             I
             say
             doe
             but
             
               petere
               principium
            
             ,
             and
             therefore
             to
             be
             passedover
             ,
             because
             he
             takes
             for
             granted
             what
             is
             in
             controversie
             .
          
           
             I
             shall
             therefore
             proceed
             to
             that
             which
             he
             addeth
             in
             the
             next
             place
             ,
             in
             answer
             to
             an
             argument
             of
             mine
             in
             my
             controversall
             fast
             Sermon
             ,
             (
             as
             he
             miscalleth
             it
             )
             The
             argument
             as
             I
             did
             propound
             it
             ,
             was
             this
             .
             Those
             scandalous
             sinners
             that
             were
             not
             admitted
             to
             offer
             a
             trespasse
             offering
             (
             which
             was
             reconciling
             ordinance
             )
             without
             confession
             of
             sinne
             ,
             and
             Declaration
             of
             their
             Repentance
             for
             the
             same
             ,
             were
             much
             lesse
             admitted
             to
             the
             Passeover
             (
             which
             was
             a
             sealing
             Ordinance
             )
             without
             confession
             of
             known
             and
             scandalous
             sins
             ,
             if
             they
             had
             committed
             any
             such
             .
             But
             circumcised
             persons
             ,
             if
             they
             were
             scandalous
             sinners
             ,
             were
             not
             admitted
             to
             offer
             a
             trespasse
             offering
             (
             which
             was
             a
             reconciling
             Ordinance
             )
             without
             confession
             of
             sinne
             and
             Declaration
             of
             their
             Repentance
             for
             the
             same
             Lev.
             5.
             5.
             6.
             
             Ergo
             
             M
             r
             Prynne
             answereth
             pag.
             17.
             it
             s
             a
             meer
             non-sequitur
             .
             1.
             
             Because
             contradicted
             (
             as
             he
             thinks
             )
             by
             1
             Cor.
             10.
             which
             is
             a
             contrarious
             argument
             ,
             and
             I
             shall
             answer
             it
             in
             the
             proper
             place
             .
             2.
             
             He
             saith
             that
             examination
             of
             the
             Conscience
             ,
             Repentance
             ,
             and
             Confession
             ,
             are
             no
             where
             required
             of
             such
             as
             did
             eate
             the
             Passeover
             ,
             it
             being
             onely
             a
             commemoration
             of
             Gods
             mercy
             in
             passing
             over
             the
             Israelites
             first
             borne
             ,
             when
             he
             slew
             the
             Egyptians
             :
             but
             there
             being
             no
             remission
             without
             confession
             ,
             it
             was
             necessary
             that
             those
             who
             came
             to
             offer
             a
             trespasse-offering
             for
             some
             particular
             sinnes
             ,
             should
             confesse
             those
             very
             sinnes
             ,
             yet
             not
             to
             the
             Priest
             ,
             but
             to
             God
             alone
             .
          
           
             
               Answ.
               1.
               
               If
               examination
               of
               the
               Conscience
               ,
               Repentance
               ,
               and
               confession
               ,
               were
               not
               required
               in
               those
               that
               did
               eate
               the
               Passeover
               ,
               and
               if
               there
               might
               be
               a
               worthy
               eating
               of
               it
               without
               this
               (
               as
               he
               plainly
               intimateth
               when
               he
               saith
               that
               
                 this
                 is
                 no
                 where
                 required
                 in
                 Scripture
                 ,
                 of
                 such
                 as
                 did
                 eat
                 the
                 Passeover
                 ,
                 though
                 all
                 circumstances
                 and
                 necessaries
                 for
                 the
                 worthy
                 eating
                 of
                 it
                 ,
                 he
                 most
                 punctually
                 enumerated
              
               )
               And
               if
               the
               Passeover
               was
               
                 but
                 onely
                 a
                 commemoration
                 of
                 Gods
                 infinite
                 mercy
                 in
                 passing
                 over
                 the
                 Israelites
                 first
                 borne
                 ,
              
               as
               he
               saith
               ,
               (
               which
               was
               but
               a
               temporall
               mercy
               )
               Then
               he
               must
               needs
               say
               ,
               either
               that
               in
               the
               Sacrament
               of
               the
               Passeover
               ,
               or
               confirmation
               of
               faith
               ,
               increase
               of
               grace
               ,
               nor
               spirituall
               mercy
               was
               given
               ,
               or
               that
               in
               that
               Sacrament
               this
               grace
               (
               yea
               ,
               by
               his
               Principles
               ,
               conversion
               and
               regeneration
               it selfe
               )
               was
               conferred
               
                 ex
                 opere
                 operato
              
               .
               And
               he
               must
               either
               say
               the
               like
               of
               the
               Lords
               Supper
               ,
               or
               otherwise
               hold
               that
               the
               Sacraments
               of
               the
               new
               Testament
               differ
               from
               those
               of
               the
               old
               ,
               specifically
               ;
               and
               that
               the
               Passeover
               did
               not
               seale
               the
               same
               covenant
               of
               grace
               for
               the
               substance
               ,
               which
               is
               now
               sealed
               by
               the
               Lords
               Supper
               .
            
             
               2
               What
               was
               the
               meaning
               of
               the
               bitter
               Herbs
               ,
               with
               which
               the
               Passeover
               was
               commanded
               to
               be
               eaten
               ?
               Were
               not
               the
               people
               of
               God
               thereby
               taught
               the
               necessity
               of
               Repentance
               in
               that
               very
               action
               ?
               And
               what
               means
               it
               that
               at
               Hezekiahs
               Passeover
               ,
               the
               people
               are
               called
               to
               turne
               againe
               unto
               the
               Lord
               ,
               2
               Chron.
               30.
               6.
               that
               the
               Priests
               and
               the
               Levites
               were
               ashamed
               and
               sanctified
               themselves
               ,
               vers
               .
               15.
               &
               offered
               Peace-offerings
               
                 made
                 confession
                 to
                 the
                 Lord
                 God
                 of
                 their
                 fathers
                 ,
              
               vers
               .
               22.
               where
               I
               understand
               confession
               of
               sinne
               ,
               according
               to
               the
               Law
               ,
               which
               appointed
               confession
               
               of
               sinne
               to
               be
               made
               with
               the
               Peace
               offerings
               ,
               which
               confession
               was
               signified
               by
               laying
               hands
               upon
               the
               head
               of
               the
               offering
               Lev.
               3.
               2.
               8.
               13.
               compared
               with
               Lev.
               16.
               21.
               and
               so
               we
               find
               Repentance
               joyned
               with
               peace
               offerings
               .
               Iudg.
               20.
               26.
               finally
               read
               we
               not
               of
               the
               peoples
               preparing
               of
               their
               heart
               to
               seeke
               God
               at
               the
               Passeover
               2
               Chro.
               30.
               19.
               which
               as
               it
               could
               not
               be
               without
               Repentance
               and
               examination
               of
               their
               consciences
               ,
               so
               Hezekiah
               mentioneth
               it
               ,
               as
               that
               without
               which
               the
               peoples
               eating
               of
               the
               Passeover
               ,
               could
               not
               have
               been
               in
               any
               wise
               accepted
               .
            
             
               3.
               
               That
               it
               was
               not
               a
               private
               confession
               to
               God
               alone
               ,
               but
               a
               publike
               penitentiall
               confession
               in
               the
               Temple
               ,
               and
               before
               the
               Priests
               ,
               I
               have
               before
               Chap.
               8.
               made
               it
               to
               appear
               both
               out
               of
               the
               Text
               ,
               and
               out
               of
               Philo
               the
               Iew.
               This
               I
               adde
               here
               .
               The
               Confession
               of
               the
               sin
               was
               made
               in
               the
               place
               of
               offering
               the
               trespasse
               offering
               ,
               before
               the
               Priest
               ,
               at
               the
               laying
               on
               of
               hands
               between
               the
               horns
               of
               the
               beast
               ,
               therefore
               it
               was
               not
               made
               in
               secret
               to
               God
               onely
               :
               which
               doth
               further
               appear
               ,
               by
               the
               ●awes
               concerning
               such
               and
               such
               Sacrifices
               ,
               for
               such
               and
               such
               sinnes
               ,
               Lev.
               5.
               and
               by
               the
               restitution
               which
               was
               also
               joyned
               with
               the
               confession
               Num.
               5.
               7.
               
               And
               it
               is
               also
               cleare
               from
               the
               Jewish
               h
               
                 Canones
                 paenitentiae
                 cap.
              
               1.
               
               &
               2.
               where
               we
               find
               confession
               of
               ●inne
               to
               be
               made
               both
               by
               word
               of
               mouth
               ,
               and
               publikely
               before
               the
               congregation
               .
            
             
               4.
               
               In
               stead
               of
               making
               my
               argument
               a
               non-sequitur
               ,
               he
               makes
               it
               a
               clarè-sequitur
               :
               for
               the
               first
               part
               of
               it
               not
               being
               taken
               off
               ,
               but
               rather
               granted
               by
               him
               ,
               because
               (
               as
               he
               saith
               truly
               )
               without
               confession
               of
               sin
               there
               is
               no
               remission
               of
               it
               ,
               hence
               the
               other
               part
               must
               needs
               follow
               :
               for
               if
               it
               was
               in
               vaine
               so
               much
               as
               to
               sue
               for
               pardon
               in
               a
               reconciling
               Ordinance
               ,
               when
               the
               sinne
               was
               not
               confessed
               ;
               how
               much
               more
               had
               it
               been
               a
               taking
               in
               vaine
               of
               the
               name
               of
               God
               ,
               &
               a
               prophaning
               of
               a
               sealing
               Ordinance
               ,
               to
               seale
               up
               pardon
               to
               a
               scandalous
               sinner
               ,
               who
               had
               not
               so
               much
               as
               confessed
               his
               scandalous
               sin
               ,
               but
               continued
               in
               manifest
               impetency
               ?
            
          
           
           
             But
             we
             will
             trie
             whether
             his
             third
             and
             last
             answer
             can
             relieve
             him
             .
             It
             is
             this
             :
             
               That
               every
               particular
               communicant
               before
               he
               comes
               to
               receive
               the
               Sacrament
               ,
               makes
               a
               publike
               confession
               of
               his
               sinnes
               to
               God
               with
               the
               rest
               of
               the
               congregation
               ,
               and
               in
               words
               at
               least
               ,
               voweth
               newnesse
               of
               life
               for
               the
               future
               ,
               there
               being
               no
               communicant
               that
               ever
               I
               heard
               of
            
             (
             saith
             he
             )
             
               so
               desperatly
               wicked
               and
               atheisticall
               ,
               as
               not
               to
               professe
               heartily
               sorrow
               for
               all
               his
               forepast
               sinnes
               ,
               or
               to
               avow
               impenitent
               continuance
               in
               them
               when
               he
               came
               to
               the
               Lords
               Table
               .
            
             Behold
             ,
             what
             a
             latitude
             ?
             If
             the
             vilest
             sinner
             practically
             persevering
             in
             a
             scandalous
             sinne
             ,
             shall
             but
             joyne
             with
             ,
             and
             not
             gainsay
             the
             publique
             confession
             of
             the
             whole
             congregation
             (
             wherein
             the
             best
             men
             doe
             and
             ought
             to
             joyne
             )
             and
             in
             words
             promise
             newnesse
             of
             life
             (
             and
             who
             will
             not
             promise
             to
             endeavour
             to
             live
             better
             ?
             )
             nay
             if
             he
             have
             but
             so
             much
             wit
             ,
             as
             not
             to
             professe
             or
             avow
             impenitency
             :
             then
             M
             
             r.
             Prynne
             alloweth
             his
             admission
             to
             the
             Sacrament
             .
             But
             is
             this
             the
             confession
             that
             my
             argument
             did
             prove
             ?
             nothing
             like
             it
             .
             It
             was
             a
             particular
             confession
             of
             such
             a
             sinne
             by
             name
             ,
             Levit.
             5.
             5.
             
               and
               it
               shall
               he
               when
               he
               shall
               be
               guilty
               in
               one
               of
               these
               things
               ,
               that
               he
               shall
               confesse
               that
               he
               hath
               sinned
               in
               that
               thing
               :
            
             and
             with
             the
             confession
             there
             was
             a
             reall
             amendment
             .
             For
             instance
             ,
             a
             recompencing
             of
             the
             trespasse
             with
             the
             principall
             ,
             and
             the
             addition
             of
             a
             fifth
             part
             ,
             when
             the
             case
             did
             so
             require
             ,
             Num.
             5.
             7.
             
             
               Then
               they
               shall
               confesse
               their
               sinne
               which
               they
               have
               done
               ,
               and
               he
               shall
               recompence
               his
               trespasse
               ,
            
             &c.
             
             This
             is
             that
             my
             argument
             did
             drive
             at
             ,
             and
             it
             still
             stands
             in
             force
             to
             conclude
             that
             the
             confession
             of
             the
             particular
             sinne
             which
             hath
             given
             publique
             scandall
             ,
             i
             together
             with
             the
             forsaking
             of
             it
             externally
             and
             in
             practice
             ,
             is
             so
             necessary
             ,
             that
             without
             these
             the
             admission
             of
             a
             scandalous
             sinner
             is
             a
             most
             horrible
             prophanation
             of
             the
             Sacrament
             .
          
           
             But
             now
             finding
             the
             argument
             concerning
             the
             Passeover
             and
             legall
             uncleannesse
             to
             have
             been
             more
             fully
             prosecuted
             by
             Erastus
             than
             it
             is
             by
             M
             
             r.
             Prynne
             ,
             I
             doe
             resolve
             to
             trace
             it
             hard
             at
             the
             heeles
             whithersoever
             it
             goeth
             .
          
        
         
           
           
             
               CHAP.
               XI
            
             .
             A
             Confutation
             of
             the
             strongest
             arguments
             of
             Erastus
             ,
             namely
             ,
             those
             drawn
             from
             the
             Law
             of
             Moses
             .
          
           
             AMong
             Erastus
             k
             his
             arguments
             against
             Excommunication
             ,
             three
             of
             them
             ,
             namely
             ,
             the
             first
             ,
             the
             seventh
             ,
             and
             the
             sixteenth
             ,
             are
             all
             one
             for
             the
             substance
             ,
             the
             strength
             of
             them
             lying
             in
             this
             supposition
             ,
             that
             the
             Scripture
             doth
             not
             restraine
             ,
             nor
             keep
             off
             any
             from
             the
             Sacrifices
             nor
             any
             other
             Sacraments
             (
             as
             he
             speaketh
             )
             of
             the
             old
             Testament
             ,
             because
             of
             a
             wicked
             or
             scandalous
             conversation
             :
             but
             contrariwise
             commandeth
             that
             all
             the
             males
             both
             Jewes
             and
             forreiners
             ,
             being
             circumcised
             ,
             and
             not
             being
             legally
             uncleane
             ,
             nor
             in
             a
             journey
             ,
             should
             compear
             thrice
             in
             the
             yeere
             before
             the
             Lord
             at
             Ierusalem
             ,
             to
             keepe
             the
             three
             solemn
             feasts
             ,
             of
             the
             Passeover
             ,
             Weeks
             ,
             and
             Tabernacles
             .
             Now
             (
             saith
             he
             )
             Christ
             hath
             not
             in
             this
             thing
             destroyed
             nor
             altered
             the
             Law
             of
             Moses
             ,
             nor
             hath
             he
             made
             the
             rule
             straiter
             now
             then
             it
             was
             then
             :
             but
             as
             then
             all
             circumcised
             ,
             so
             now
             all
             baptized
             persons
             must
             be
             acknowledged
             for
             Church
             members
             ,
             having
             a
             right
             to
             partake
             of
             Church
             priviledges
             :
             and
             as
             then
             there
             was
             no
             discipline
             or
             punishment
             for
             the
             flagitious
             and
             wicked
             ,
             except
             by
             the
             hand
             of
             the
             Magistrate
             ;
             so
             ought
             it
             to
             be
             in
             like
             manner
             in
             the
             Christian
             Church
             .
             This
             argument
             he
             trusteth
             very
             much
             unto
             .
             And
             because
             it
             is
             the
             common
             opinion
             ,
             that
             the
             excluding
             and
             separating
             of
             the
             uncleane
             under
             the
             Law
             ,
             did
             signifie
             the
             excluding
             of
             scandalous
             sinners
             from
             communion
             with
             the
             Church
             ,
             he
             spendeth
             l
             a
             long
             chapter
             against
             that
             opinion
             ,
             and
             laboureth
             to
             make
             it
             appeare
             that
             the
             legall
             uncleannesse
             did
             signifie
             the
             corruption
             of
             our
             nature
             and
             unbeliefe
             ;
             that
             exclusion
             from
             the
             Temple
             did
             signifie
             exclusion
             from
             the
             heavenly
             Paradice
             ;
             and
             that
             the
             cleansing
             and
             reception
             into
             the
             Temple
             ,
             did
             tipyfie
             the
             cleansing
             of
             our
             souls
             ,
             and
             the
             turning
             of
             us
             to
             God
             by
             the
             blood
             of
             Jesus
             Christ.
             
          
           
             Now
             here
             I
             shall
             make
             such
             animadversions
             ,
             as
             shall
             not
             
             onely
             enervate
             the
             strength
             which
             these
             arguments
             may
             seem
             to
             have
             against
             Church
             censures
             :
             but
             also
             afford
             some
             strong
             reasonings
             against
             Erastus
             ,
             from
             those
             very
             grounds
             rightly
             apprehended
             ,
             from
             which
             (
             upon
             misapprehensions
             )
             he
             disputeth
             against
             the
             excluding
             of
             scandalous
             sinners
             .
             First
             ,
             it
             is
             certaine
             that
             for
             divers
             sinnes
             against
             the
             morall
             Law
             ,
             the
             sinners
             were
             appointed
             not
             onely
             to
             bring
             their
             Trespasse-offerings
             ,
             but
             to
             confesse
             the
             sinne
             which
             they
             had
             committed
             ,
             and
             to
             declare
             their
             repentance
             for
             the
             same
             ,
             and
             till
             this
             was
             done
             ,
             the
             Trespasse-offering
             was
             not
             accepted
             .
             Let
             us
             but
             have
             the
             like
             ,
             that
             is
             a
             confession
             of
             the
             sinne
             ,
             and
             declaration
             of
             repentance
             ,
             and
             then
             men
             shall
             not
             be
             excluded
             for
             scandals
             formerly
             given
             .
             m
             Erastus
             himselfe
             acknowledgeth
             that
             in
             this
             point
             of
             the
             confession
             of
             sinne
             ,
             the
             analogy
             must
             hold
             betwixt
             the
             old
             and
             new
             Testament
             ;
             onely
             he
             pleadeth
             ,
             that
             the
             very
             act
             ,
             the
             very
             desiring
             of
             the
             Sacrament
             of
             the
             Lords
             Supper
             ,
             is
             really
             a
             confession
             that
             he
             is
             a
             sinner
             who
             desireth
             it
             :
             and
             that
             ,
             much
             more
             ,
             it
             may
             suffice
             ,
             if
             sinners
             being
             asked
             by
             the
             Minister
             ,
             confesse
             themselves
             to
             be
             sinners
             ,
             and
             that
             they
             have
             not
             perfectly
             kept
             the
             Commandements
             of
             God.
             But
             all
             this
             ,
             say
             I
             ,
             can
             not
             satisfie
             the
             argument
             drawn
             from
             that
             confession
             of
             sinne
             under
             the
             Law.
             For
             ,
             1.
             
             It
             was
             not
             a
             confession
             
               ipso
               facto
            
             ,
             by
             the
             bringing
             of
             the
             Trespasse-offerings
             ,
             but
             by
             word
             of
             mouth
             ,
             and
             n
             thus
             it
             hath
             been
             expounded
             by
             the
             Hebrew
             Doctors
             .
             
               The
               owners
               of
               siune
               and
               Trespasse-offerings
               ,
               when
               they
               bring
               their
               oblations
               for
               their
               ignorant
               or
               for
               their
               presumptuous
               sinnes
               ,
               atonement
               is
               not
               made
               for
               them
               by
               their
               oblation
               ,
               untill
               they
               have
               made
               repentance
               ,
               and
               confession
               by
               word
               of
               mouth
               .
            
             2.
             
             It
             was
             not
             a
             generall
             confession
             that
             one
             is
             a
             sinner
             ,
             and
             hath
             not
             perfectly
             kept
             the
             Commandements
             of
             God
             ,
             (
             for
             who
             did
             ever
             refuse
             to
             make
             such
             a
             confession
             ,
             that
             were
             in
             their
             right
             wits
             ?
             that
             limitation
             is
             as
             good
             as
             nothing
             ,
             when
             we
             speake
             of
             the
             suspending
             of
             any
             from
             the
             Lords
             Table
             .
             )
             But
             it
             was
             a
             confession
             of
             the
             particular
             individuall
             sinne
             ,
             which
             had
             been
             committed
             ,
             Levit.
             5.
             5.
             
             
               And
               it
               shall
               be
               when
               he
               shall
               be
               guilty
               in
               one
               of
               these
               things
               ,
               that
               he
               shall
               confesse
               that
               he
               hath
               sinned
               in
               that
               thing
               .
            
             Marke
             ,
             
               in
               that
               thing
               .
               Num.
            
             5.
             7.
             
             
               Then
               they
               shall
               confesse
               their
               sinne
               which
               they
               have
               done
               .
            
             o
             Which
             
             Law
             is
             to
             be
             understood
             of
             all
             like
             sinnes
             and
             trespasses
             ,
             that
             is
             ,
             that
             other
             sinnes
             which
             were
             expiated
             by
             Sacrifice
             ,
             were
             first
             to
             be
             confessed
             .
             All
             this
             maketh
             against
             Erastus
             .
          
           
             Next
             ,
             whereas
             he
             saith
             p
             that
             this
             confession
             or
             declaration
             of
             repentance
             for
             sinne
             ,
             in
             the
             old
             Testament
             ,
             had
             place
             onely
             in
             those
             sinnes
             for
             which
             the
             Law
             appointed
             no
             particular
             punishments
             :
             and
             that
             there
             was
             no
             confession
             imposed
             where
             the
             Magistrate
             was
             to
             punish
             the
             crime
             :
             This
             with
             a
             great
             deale
             of
             boldnesse
             and
             considence
             (
             as
             his
             manner
             is
             )
             he
             doth
             maintaine
             :
             Intending
             thereby
             (
             it
             seems
             )
             to
             exempt
             from
             all
             manner
             of
             Church-discipline
             whatsoever
             is
             punishable
             by
             the
             civill
             Magistrate
             ,
             as
             adultery
             ,
             perjury
             ,
             and
             the
             like
             .
             But
             that
             which
             he
             affirmeth
             so
             strongly
             ,
             is
             manifestly
             contrary
             to
             the
             expresse
             Law
             ,
             Levit.
             6.
             from
             vers
             .
             1.
             to
             vers
             .
             8.
             where
             wilfull
             lying
             ,
             and
             perjury
             ,
             robbing
             and
             violence
             ,
             fraud
             and
             couzenage
             ,
             all
             these
             were
             to
             be
             confessed
             and
             expiated
             by
             Sacrifice
             ;
             notwithstanding
             that
             they
             were
             also
             to
             be
             severely
             punished
             by
             the
             civill
             Magistrate
             .
             Nay
             ,
             in
             that
             very
             place
             it
             is
             commanded
             that
             what
             had
             been
             violently
             taken
             away
             ,
             or
             deceitfully
             gotten
             ,
             or
             fraudulently
             detained
             ,
             should
             be
             restored
             ,
             and
             moreover
             a
             fifth
             part
             added
             thereto
             ,
             for
             a
             mulct
             ,
             yet
             this
             did
             not
             exempt
             the
             sinner
             from
             making
             confession
             .
             So
             Num.
             5.
             6
             ,
             7
             ,
             8.
             for
             one
             and
             the
             same
             offence
             the
             Law
             enjoyneth
             both
             that
             confession
             be
             made
             and
             expiation
             ;
             and
             moreover
             that
             recompence
             be
             made
             to
             the
             party
             injured
             or
             to
             his
             kinsman
             .
             Yea
             the
             Law
             ,
             Num.
             5.
             6
             ,
             7.
             speaketh
             universally
             ;
             
               When
               a
               man
               or
               woman
               shall
               commit
               any
               sinne
               that
               men
               commit
               ,
            
             &c.
             
               then
               they
               shall
               confesse
               their
               sinne
               which
               they
               have
               done
               .
            
             Which
             made
             the
             Hebrews
             extend
             this
             Law
             to
             criminall
             and
             capitall
             cases
             ,
             as
             M
             
             r.
             Ainsworth
             upon
             the
             place
             noteth
             out
             of
             these
             words
             of
             
               Maimony
               .
               Likewise
               ,
               all
               condemned
               to
               death
               by
               the
               Magistrates
               ,
               or
               condemned
               to
               stripes
               ;
               no
               atonement
               is
               made
               for
               them
               by
               their
               death
               ,
               or
               by
               their
               stripes
               ,
               untill
               they
               have
               repented
               and
               confessed
               .
               And
               so
               he
               that
               hurteth
               his
               neighbour
               ,
               or
               doth
               him
               dammage
               ,
               though
               he
               payeth
               him
               what
               ever
               he
               oweth
               him
               ,
               atonement
               is
               not
               made
               for
               him
               till
               he
               confesse
               .
            
             Therfore
             Erastus
             is
             still
             a
             double
             loser
             in
             arguing
             from
             the
             Law
             of
             Moses
             .
             It
             proves
             not
             what
             he
             would
             ,
             and
             it
             doth
             prove
             what
             he
             would
             not
             .
          
           
           
             Thirdly
             ,
             men
             were
             kept
             from
             the
             Sanctuary
             of
             the
             Lord
             ,
             not
             onely
             for
             ceremoniall
             ,
             but
             for
             morall
             uncleannesse
             ,
             I
             meane
             for
             publique
             and
             scandalous
             sinnes
             against
             the
             morall
             Law.
             Ezech.
             44.
             7
             ,
             9.
             
             God
             was
             offended
             when
             such
             proselytes
             were
             brought
             into
             his
             Sanctuary
             ,
             as
             were
             either
             uncircumcised
             in
             flesh
             ,
             or
             uncircumcised
             in
             heart
             ;
             that
             is
             ,
             whose
             practise
             or
             conversation
             did
             declare
             them
             to
             be
             uncircumcised
             in
             heart
             :
             else
             the
             Lord
             would
             not
             have
             challenged
             those
             who
             brought
             such
             proselytes
             into
             his
             Sanctuary
             ,
             if
             their
             uncircumcision
             of
             heart
             had
             not
             been
             externally
             manifested
             ,
             so
             that
             it
             might
             be
             perceived
             by
             his
             people
             ;
             according
             to
             that
             Psalm
             36.
             1.
             
             
               The
               transgression
               of
               the
               wicked
               saith
               within
               my
               heart
               ,
               that
               there
               is
               no
               feare
               of
               God
               before
               his
               eyes
               .
            
             To
             the
             same
             purpose
             we
             read
             Ezra
             6.
             21.
             not
             that
             all
             proselytes
             ,
             nor
             all
             uncircumcised
             ,
             but
             onely
             
               all
               such
               as
               had
               seperate
               themselves
               from
               the
               filthinesse
               of
               the
               Heathen
               of
               the
               Land
               ,
               to
               seeke
               the
               Lord
               God
               of
               Israel
               ,
            
             did
             eate
             of
             the
             Passeover
             .
             Moreover
             we
             may
             argue
             by
             a
             necessary
             consequence
             from
             Scripture
             .
             The
             ceremoniall
             uncleannesse
             was
             a
             cause
             of
             exclusion
             from
             the
             Sanctuary
             ,
             and
             from
             the
             holy
             things
             .
             Therefore
             much
             more
             morall
             uncleannesse
             .
             It
             was
             more
             sinfull
             in
             its
             selfe
             ,
             and
             more
             abominable
             in
             Gods
             sight
             for
             those
             who
             did
             steale
             ,
             murder
             ,
             commit
             adultery
             ,
             sweare
             falsely
             ,
             and
             burne
             Incense
             to
             Baal
             ,
             to
             come
             and
             tread
             in
             the
             Courts
             of
             the
             house
             of
             the
             Lord
             ,
             and
             to
             offer
             Sacrisices
             there
             ,
             as
             if
             Gods
             house
             had
             been
             a
             denne
             of
             robbers
             ,
             Isa.
             1.
             11
             ,
             12
             ,
             13
             ,
             14.
             
             Ierem.
             7.
             9
             ,
             10
             ,
             11.
             
             This
             I
             say
             was
             more
             abominable
             to
             God
             then
             if
             he
             that
             had
             touched
             a
             dead
             body
             ,
             or
             had
             come
             into
             the
             tent
             where
             a
             man
             died
             ,
             should
             have
             come
             unto
             the
             Tabernacle
             in
             his
             legall
             uncleannesse
             .
             Therefore
             when
             Christ
             casteth
             out
             the
             buyers
             and
             sellers
             out
             of
             the
             Temple
             ,
             it
             is
             not
             for
             ceremoniall
             but
             morall
             uncleannesse
             ,
             and
             he
             applieth
             to
             them
             the
             words
             of
             
               Ieremiah
               ,
               Ye
               have
               made
               it
               a
               denne
               of
               theeves
               ,
               Matth.
            
             21.
             13.
             with
             Ierem.
             7.
             11.
             
             And
             as
             it
             was
             more
             sinfull
             to
             the
             person
             ,
             and
             more
             hatefull
             to
             God
             ,
             so
             it
             was
             more
             hurtfull
             to
             the
             soules
             of
             others
             ,
             who
             were
             in
             greater
             danger
             of
             infection
             from
             the
             morall
             ,
             then
             from
             the
             ceremoniall
             uncleannesse
             .
             This
             q
             Erastus
             denieth
             indeed
             ,
             but
             his
             expression
             is
             unsavoury
             and
             unholy
             ,
             which
             I
             am
             ashamed
             to
             repeat
             .
             Sure
             the
             Apostle
             speaketh
             farre
             othewise
             Heb.
             13.
             
             15
             ,
             16.
             
             
               Lest
               any
               root
               of
               bitternesse
               sp●…inging
               up
               trouble
               you
               ,
               and
               thereby
               many
               be
               defiled
               ;
               lest
               there
               be
               any
               fornicator
               ,
               or
               prophane
               person
               ,
               as
               Esan
               .
            
             A
             prophane
             or
             scandalous
             person
             defileth
             ,
             you
             see
             ,
             many
             others
             :
             and
             sinne
             was
             of
             a
             defiling
             nature
             under
             the
             old
             Testament
             ,
             as
             well
             as
             under
             the
             new
             .
             I
             meane
             a
             root
             of
             bitternesse
             not
             plucked
             up
             ,
             a
             prophane
             person
             not
             censured
             ,
             doth
             defile
             others
             ,
             as
             well
             as
             himselfe
             .
             Both
             Peter
             and
             Iude
             have
             told
             us
             ,
             that
             scandalous
             persons
             are
             spots
             and
             blemishes
             in
             the
             communion
             of
             Saints
             ,
             2
             Pet.
             2.
             13.
             
             Iude
             vers
             .
             12.
             
             So
             that
             as
             Erastus
             granteth
             ,
             that
             one
             legally
             uncleane
             could
             make
             others
             legally
             uncleane
             among
             whom
             he
             came
             ,
             and
             therefore
             was
             kept
             off
             from
             fellowship
             and
             company
             with
             the
             congregation
             of
             Gods
             people
             :
             It
             must
             likewise
             be
             granted
             ,
             that
             scandalous
             persons
             are
             to
             be
             suspended
             from
             the
             sacred
             communion
             of
             the
             Christian
             Church
             ,
             because
             if
             they
             should
             be
             admitted
             ,
             the
             Church
             should
             be
             thereby
             sinfully
             defiled
             .
             For
             if
             the
             saying
             
               God
               speed
            
             to
             a
             false
             teacher
             make
             us
             partakers
             of
             his
             evill
             deeds
             2
             Iohn
             10.
             how
             much
             more
             doth
             the
             admitting
             of
             such
             or
             the
             like
             scandalous
             sinners
             to
             the
             Lords
             Table
             make
             (
             I
             say
             not
             all
             who
             communicate
             then
             and
             there
             ,
             but
             )
             all
             who
             consent
             to
             their
             admission
             ,
             to
             be
             partakers
             of
             their
             evill
             deeds
             .
          
           
             Fourthly
             ,
             whereas
             r
             Erastus
             holdeth
             that
             the
             exclusion
             of
             the
             uncleane
             under
             the
             Law
             ,
             did
             onely
             typyfie
             something
             which
             is
             to
             come
             to
             passe
             in
             the
             life
             to
             come
             ,
             that
             is
             ,
             the
             shutting
             forth
             of
             sinners
             from
             the
             Heavenly
             Paradice
             ,
             if
             they
             be
             not
             washed
             from
             their
             silthynesse
             by
             the
             blood
             of
             Jesus
             Christ
             :
             and
             therefore
             ought
             not
             to
             be
             unto
             us
             any
             argument
             for
             the
             exclusion
             of
             scandalous
             sinners
             .
             I
             answer
             ,
             If
             the
             shutting
             out
             from
             Heaven
             was
             the
             onely
             thing
             signified
             ,
             and
             if
             there
             be
             a
             fit
             analogy
             or
             proportion
             between
             the
             Type
             and
             the
             thing
             typified
             ,
             then
             1.
             one
             may
             be
             in
             Heaven
             and
             cast
             out
             againe
             ,
             and
             in
             and
             out
             againe
             ,
             as
             under
             the
             Law
             one
             might
             be
             many
             times
             admitted
             to
             the
             Temple
             and
             shut
             out
             againe
             .
             2.
             
             It
             would
             also
             follow
             ,
             that
             there
             is
             some
             other
             exclusion
             greater
             then
             the
             exclusion
             from
             Heaven
             ,
             as
             under
             the
             Law
             there
             was
             a
             greater
             exclusion
             than
             the
             exclusion
             from
             the
             Sanctuary
             ,
             and
             that
             was
             to
             be
             cast
             out
             from
             the
             company
             and
             conversation
             
             of
             Gods
             people
             :
             s
             for
             though
             every
             uncleannesse
             which
             did
             exclude
             one
             from
             the
             company
             of
             the
             Israelites
             ,
             did
             also
             exclude
             him
             from
             the
             Sanctuary
             ;
             yet
             every
             uncleannesse
             which
             did
             exclude
             one
             from
             the
             Sanctuary
             ,
             did
             not
             exclude
             him
             from
             the
             company
             of
             the
             Israelites
             .
             Even
             as
             now
             among
             us
             ,
             suspension
             from
             the
             Lords
             Table
             is
             not
             the
             greatest
             and
             worst
             exclusion
             ,
             but
             there
             is
             another
             greater
             then
             that
             .
             Thus
             you
             see
             Erastus
             could
             not
             make
             his
             Type
             agree
             with
             his
             Antitype
             .
             Whence
             it
             doth
             further
             appeare
             that
             the
             exclusion
             of
             the
             uncleane
             under
             the
             Law
             ,
             did
             teach
             and
             hold
             forth
             somewhat
             in
             a
             politicall
             sence
             ,
             touching
             the
             communion
             and
             fellowship
             of
             the
             Church
             in
             this
             life
             .
             Whatsoever
             it
             might
             signifie
             more
             ,
             I
             will
             not
             now
             dispute
             ,
             but
             this
             it
             did
             signifie
             .
             And
             this
             I
             shall
             so
             farre
             make
             good
             ,
             that
             I
             shall
             at
             once
             both
             answer
             Erastus
             ,
             and
             propound
             a
             strong
             argument
             for
             the
             keeping
             off
             from
             the
             holy
             things
             those
             that
             are
             morally
             aud
             scandalously
             encleane
             .
             First
             ,
             let
             it
             be
             remembered
             that
             I
             have
             proved
             already
             from
             Heb.
             13.
             15
             ,
             16.
             2
             
             Pet.
             2.
             13.
             
             Iude
             vers
             .
             12.
             that
             the
             people
             of
             God
             are
             defiled
             by
             communion
             and
             fellowship
             with
             scandalous
             sinners
             .
             In
             the
             second
             place
             consider
             that
             prophecy
             ,
             Isa.
             52.
             1.
             
             
               Put
               on
               thy
               beautifull
               garments
               ,
               O
               Jesusalem
               ,
               the
               holy
               City
               :
               for
               henceforth
               there
               shall
               no
               more
               come
               into
               thee
               the
               uncircumcised
               aud
               the
               uncleane
               .
            
             That
             whole
             Chapter
             is
             a
             prophecy
             concerning
             the
             condition
             of
             the
             Church
             in
             the
             New
             Testament
             ,
             as
             is
             evident
             by
             six
             parallels
             at
             least
             .
             Vers.
             5.
             with
             Rom.
             2.
             24.
             
             Vers.
             7.
             with
             Rom.
             10.
             15.
             
             Vers.
             10.
             with
             Luke
             3.
             6.
             the
             beginning
             of
             Vers.
             11.
             with
             Revel
             .
             18.
             4.
             the
             following
             part
             of
             Vers.
             11.
             with
             2
             Cor.
             6.
             17.
             
             Vers.
             15.
             with
             Rom.
             15.
             21.
             
             Neither
             is
             it
             the
             Church
             invisible
             ,
             but
             the
             Church
             visible
             ,
             for
             Vers.
             15.
             is
             applied
             to
             the
             calling
             of
             the
             Gentiles
             Rom.
             15.
             21.
             and
             Vers.
             11.
             to
             the
             Churches
             open
             separation
             from
             
               Babylon
               ,
               Revel
            
             .
             18.
             4.
             
             It
             is
             also
             the
             Church
             ministeriall
             Vers.
             7
             ,
             8
             ,
             11.
             
             
               How
               beautifull
               upon
               the
               mountaines
               are
               the
               feet
               of
               him
               that
               bringeth
               good
               tidings
               ,
               &c.
               
               Thy
               watchmen
               shall
               lift
               up
               the
               voyce
               ,
               &c.
               
               Be
               ye
               cleane
               that
               beare
               the
               vessels
               of
               the
               Lord.
            
             It
             remaines
             to
             consider
             what
             is
             meant
             by
             the
             uncleane
             ,
             Vers.
             1.
             it
             cannot
             be
             meant
             of
             legall
             uncleannesse
             (
             the
             ceremoniall
             Law
             being
             abolished
             )
             nor
             of
             the
             hid
             uncleannesse
             of
             close
             hypocrites
             (
             for
             in
             that
             sence
             it
             is
             
             onely
             the
             priviledge
             of
             the
             Church
             triumphant
             ,
             that
             no
             uncleane
             thing
             ,
             nor
             no
             hypocrite
             shall
             enter
             there
             .
             )
             It
             must
             therefore
             be
             meant
             of
             such
             as
             are
             visibly
             or
             scandalously
             uncleane
             .
             And
             when
             it
             is
             said
             ,
             
               there
               shall
               no
               more
               come
               into
               thee
               the
               uncircumcised
               ,
               and
               the
               uncleane
               ,
            
             it
             must
             be
             understood
             respective
             ,
             the
             uncircumcised
             ,
             signifying
             such
             as
             are
             not
             fit
             to
             be
             at
             all
             Church-members
             :
             the
             uncleane
             signifying
             such
             as
             are
             not
             fit
             to
             have
             communion
             in
             the
             holy
             things
             :
             for
             so
             these
             two
             were
             distinguished
             under
             the
             Law.
             Thirdly
             ,
             there
             is
             another
             place
             which
             (
             to
             me
             )
             puts
             it
             out
             of
             controversie
             ,
             2
             Cor.
             6
             :
             14
             ,
             15
             ,
             16
             ,
             17.
             
             Where
             the
             Apostle
             exhorteth
             believers
             to
             avoyd
             all
             intime
             conversation
             or
             fellowship
             with
             unbelievers
             ,
             by
             marrying
             with
             them
             ,
             by
             going
             to
             the
             Idoll
             Temples
             ,
             or
             the
             like
             ;
             he
             concludeth
             with
             a
             manifest
             allusion
             to
             the
             legall
             ceremony
             ,
             
               Be
               ye
               separate
               ,
               and
               touch
               not
               the
               uncleane
               thing
               ,
            
             or
             
               the
               uncleane
               things
            
             as
             the
             Syriacke
             hath
             it
             .
             
               And
               what
               agreement
               hath
               the
               Temple
               of
               God
               with
               idols
               ,
            
             Vers.
             16.
             
             Where
             the
             Syriack
             readeth
             thus
             :
             
               And
               what
               agreement
               hath
               the
               Temple
               of
               God
               with
               the
               temple
               of
               Divels
               ?
            
             Remember
             ,
             would
             the
             Apostle
             say
             ,
             that
             as
             under
             the
             Law
             ,
             the
             touching
             or
             eating
             of
             uncleane
             things
             made
             those
             that
             touched
             them
             ,
             or
             did
             eate
             of
             them
             to
             be
             uncleane
             ;
             so
             doth
             your
             fellowship
             with
             unbelievers
             ,
             or
             your
             eating
             in
             their
             Idoll
             temples
             defile
             you
             .
             And
             as
             then
             those
             that
             had
             touched
             any
             unclean
             thing
             were
             not
             received
             into
             the
             Sanctuary
             ,
             so
             I
             will
             not
             receive
             you
             into
             fellowship
             with
             me
             and
             my
             people
             ,
             saith
             the
             Lord
             ,
             except
             you
             be
             separate
             from
             the
             sonnes
             of
             Belial
             .
             Therefore
             
               touch
               not
               the
               uncleane
               thing
               ,
               and
               I
               will
               receive
               you
               :
            
             Which
             is
             not
             spoken
             of
             receiving
             us
             into
             Heaven
             ,
             but
             of
             receiving
             us
             into
             the
             Tabernacle
             of
             God
             in
             this
             life
             ,
             as
             is
             manifest
             by
             Levit.
             26.
             11
             ,
             12.
             the
             place
             cited
             by
             the
             Apostle
             in
             the
             words
             immediately
             preceding
             .
             
               And
               I
               will
               set
               my
               Tabernacle
               among
               you
               ,
               and
               my
               soule
               shall
               not
               abhorre
               you
               .
               And
               I
               will
               walke
               among
               you
               ,
               and
               will
               be
               your
               God
               ,
               and
               ye
               shall
               be
               my
               people
               .
            
             And
             in
             this
             manner
             ,
             God
             saith
             he
             will
             not
             receive
             us
             ,
             except
             we
             avoid
             fellowship
             with
             the
             workers
             of
             iniquity
             ,
             especially
             in
             holy
             things
             .
          
           
             I
             shall
             adde
             fourthly
             ,
             for
             further
             cleering
             of
             this
             point
             in
             hand
             ,
             Peters
             vision
             ,
             and
             the
             interpretation
             thereof
             Act
             10.
             
             &
             11.
             a
             passage
             cited
             by
             Erastus
             pag.
             138
             ,
             139.
             while
             he
             is
             proving
             ,
             
             that
             the
             thing
             signified
             by
             the
             legall
             uncleannesse
             ,
             was
             onely
             the
             corruption
             and
             Infidelity
             of
             nature
             which
             excludeth
             a
             sinner
             from
             heaven
             .
             The
             place
             is
             so
             farre
             from
             proving
             what
             he
             would
             ,
             that
             it
             proveth
             the
             contrary
             ;
             for
             it
             speaketh
             plainly
             of
             that
             uncleannesse
             which
             excludeth
             men
             from
             fellow-ship
             with
             the
             Saints
             in
             this
             life
             ;
             from
             companying
             together
             ,
             from
             eating
             together
             .
             And
             when
             Peter
             expoundeth
             the
             vision
             ,
             he
             saith
             ,
             
               ye
               know
               how
               that
               it
               is
               an
               unlawfull
               thing
               for
               a
               man
               that
               is
               a
               Jew
               to
               keep
               company
               ,
               or
               to
               come
               unto
               one
               of
               another
               Nation
               :
               but
               God
               hath
               shewed
               me
               that
               I
               should
               not
               call
               any
               man
               common
               or
               unclean
               ,
            
             meaning
             for
             being
             a
             Gentile
             and
             not
             a
             
               Iew.
               Act.
            
             10.
             28.
             you
             see
             ,
             the
             not
             eating
             nor
             touching
             of
             unclean
             Beasts
             ,
             Birds
             ,
             and
             creeping
             things
             (
             such
             as
             Peter
             saw
             in
             the
             vision
             )
             was
             understood
             by
             the
             people
             of
             God
             ,
             as
             forbidding
             their
             association
             or
             fellowship
             in
             this
             world
             with
             Heathens
             ,
             or
             irreligious
             persons
             ,
             and
             such
             as
             walked
             not
             according
             to
             the
             Law.
             And
             in
             this
             sence
             the
             Law
             was
             understood
             ,
             not
             onely
             by
             Peter
             ,
             but
             generally
             by
             the
             Jews
             Act.
             11.
             3.
             
             Gal.
             2.
             12.
             
          
           
             Nay
             fifthly
             ,
             the
             legall
             uncleannesse
             ,
             in
             the
             sence
             of
             the
             Jewes
             ,
             did
             signifie
             not
             onely
             such
             things
             as
             did
             exclude
             others
             from
             fellow-ship
             with
             them
             ,
             but
             such
             as
             did
             exclude
             the
             Jewes
             themselves
             from
             the
             holy
             things
             .
             Therefore
             it
             is
             said
             Io.
             18.
             28.
             
               they
               themselves
               went
               not
               into
               the
               Judgement
               hall
               ,
               lest
               they
               should
               be
               defiled
               :
               but
               that
               they
               might
               eat
               the
               Passeover
               :
            
             Intimating
             that
             if
             they
             had
             gone
             into
             the
             house
             of
             an
             uncircumcised
             man
             ,
             or
             had
             upon
             such
             a
             day
             gone
             into
             the
             Judgement
             Hall
             about
             a
             litigious
             action
             ,
             they
             had
             been
             unclean
             ,
             and
             so
             might
             not
             eat
             the
             Passeover
             .
             Whether
             it
             were
             the
             coming
             into
             the
             house
             of
             Pilate
             ,
             he
             being
             a
             man
             uncircumcised
             ;
             or
             t
             whether
             it
             were
             (
             which
             I
             rather
             think
             )
             a
             litigious
             action
             upon
             a
             Holy-day
             ,
             which
             might
             have
             defiled
             them
             :
             this
             is
             plaine
             ,
             that
             they
             thought
             there
             was
             a
             morall
             uncleannesse
             (
             signified
             by
             the
             ceremoniall
             uncleanesse
             )
             which
             might
             keep
             men
             from
             the
             Passeover
             .
          
           
           
             The
             fifth
             animadversion
             shall
             be
             this
             :
             whereas
             Erastus
             holdeth
             pag.
             106.
             that
             under
             the
             law
             every
             one
             was
             judged
             cleane
             or
             uncleane
             ,
             according
             to
             his
             owne
             judgement
             and
             conscience
             ,
             aud
             not
             according
             to
             the
             Priests
             ,
             the
             Lepers
             onely
             excepted
             ;
             Also
             that
             when
             a
             man
             had
             committed
             any
             sinne
             ,
             it
             was
             in
             the
             free
             will
             of
             the
             sinner
             to
             expiate
             his
             sinne
             when
             he
             pleased
             ,
             and
             he
             was
             no
             way
             compelled
             to
             it
             .
             I
             answer
             ,
             If
             every
             uncleane
             person
             except
             the
             Leper
             was
             allowed
             to
             judge
             and
             pronounce
             himself
             cleane
             when
             he
             pleased
             ,
             then
             to
             what
             purpose
             did
             u
             that
             Law
             serve
             Lev.
             7.
             20.
             21.
             or
             that
             whoever
             was
             uncleane
             and
             had
             not
             purified
             himself
             ,
             was
             not
             to
             be
             admitted
             to
             come
             into
             the
             Tabernacle
             ,
             and
             if
             he
             presumed
             to
             come
             ,
             he
             was
             to
             be
             cut
             off
             from
             the
             congregation
             Num.
             19
             ?
             By
             Erastus
             his
             principles
             no
             man
             should
             have
             been
             cut
             off
             ,
             if
             he
             had
             pleaded
             himself
             not
             to
             be
             uncleane
             ;
             and
             how
             many
             would
             doe
             so
             ,
             if
             that
             could
             save
             them
             from
             being
             cut
             off
             ?
             Is
             it
             not
             also
             plaine
             from
             Levit.
             15.
             15.
             30.
             31.
             that
             both
             men
             and
             women
             who
             were
             uncleane
             by
             their
             issues
             ,
             (
             not
             by
             Leprosie
             )
             were
             to
             bring
             an
             offering
             to
             the
             Priest
             for
             their
             cleansing
             ,
             otherwise
             were
             not
             to
             be
             accounted
             cleane
             ,
             but
             lookt
             upon
             as
             defilers
             of
             the
             Tabernacle
             in
             their
             uncleannesse
             ,
             whatever
             they
             might
             thinke
             of
             themselves
             .
             So
             women
             that
             were
             unclean
             after
             Child-Birth
             ,
             had
             not
             power
             to
             pronounce
             themselves
             cleane
             ,
             and
             were
             not
             free
             to
             come
             to
             the
             Sanctuary
             when
             they
             pleased
             ,
             but
             they
             were
             first
             to
             bring
             a
             sinne
             offering
             ,
             and
             the
             Priest
             was
             to
             make
             atonement
             for
             them
             Lev.
             12.
             6.
             7.
             8.
             
             There
             was
             a
             certaine
             number
             of
             dayes
             appointed
             for
             the
             cleansing
             ,
             both
             of
             women
             after
             Child-Birth
             ,
             and
             of
             men
             who
             had
             an
             issue
             ,
             yea
             ,
             when
             the
             dayes
             of
             the
             cleansing
             were
             full-filled
             ,
             they
             were
             not
             free
             to
             come
             unto
             the
             Tabernacle
             ,
             except
             they
             brought
             their
             offering
             for
             atonement
             .
             Lev.
             12.
             6.
             7.
             
             &
             15.
             v.
             13.
             14.
             15.
             
             Philo
             the
             Jew
             
               de
               vita
               Mosis
               lib.
            
             3.
             pag.
             531.
             tells
             us
             there
             was
             a
             certaine
             definit
             time
             ,
             till
             the
             expiring
             whereof
             ,
             those
             that
             were
             uncleane
             by
             a
             dead
             body
             ,
             were
             excluded
             from
             the
             Temple
             .
             
               Iosephus
               antiq
               .
               Iud.
               lib.
            
             3.
             cap.
             10.
             records
             the
             like
             ,
             not
             onely
             of
             Lepers
             ,
             but
             of
             those
             that
             had
             an
             issue
             ,
             or
             were
             defiled
             by
             the
             dead
             ,
             that
             till
             the
             set
             time
             was
             fulfilled
             ,
             all
             these
             were
             kept
             back
             from
             the
             congregration
             .
          
           
             The
             other
             thing
             which
             Erastus
             saith
             ,
             that
             it
             was
             left
             free
             to
             
             the
             sinner
             to
             expiate
             his
             sinne
             when
             he
             pleased
             ,
             doth
             no
             better
             agree
             with
             the
             Word
             .
             for
             it
             was
             commanded
             that
             upon
             the
             very
             knowledge
             of
             the
             sinne
             ,
             the
             trespasse
             offering
             should
             be
             brought
             ,
             and
             the
             sinne
             confessed
             Levit.
             4.
             14.
             28.
             
             &
             5.
             3.
             4.
             5.
             
          
           
             Sixthly
             ,
             whereas
             Erastus
             pag.
             105.
             urgeth
             the
             universall
             Law
             ,
             by
             which
             all
             are
             commanded
             to
             keep
             the
             Passeover
             except
             the
             uncleane
             ,
             and
             those
             in
             a
             journey
             ,
             therefore
             all
             others
             (
             how
             flagitious
             or
             scandalous
             soever
             in
             their
             lives
             )
             were
             bound
             to
             keep
             it
             ;
             I
             answer
             .
             Who
             knows
             not
             ,
             that
             many
             universalls
             in
             Scripture
             are
             to
             be
             restricted
             ,
             and
             not
             to
             be
             understood
             as
             the
             words
             at
             first
             sound
             ?
             as
             Io.
             2.
             10.
             
               every
               man
               at
               the
               beginning
               doth
               set
               forth
               good
               wine
               ,
            
             that
             is
             every
             Master
             of
             a
             feast
             Luk.
             13.
             15.
             
               doth
               not
               each
               one
               of
               you
               on
               the
               Sabbath
               lose
               his
               Oxe
               or
               his
               Asse
            
             ;
             that
             is
             each
             one
             that
             hath
             an
             Oxe
             or
             an
             Asse
             ;
             Io.
             10.
             8.
             
               all
               that
               ever
               came
               before
               me
               were
               Theeves
               and
               Robbers
               ,
            
             meaning
             whoever
             before
             him
             did
             make
             himself
             the
             true
             doore
             ,
             by
             which
             the
             sheep
             must
             enter
             in
             .
             So
             Ioel.
             2.
             28.
             
             
               I
               will
               poure
               out
               my
               spirit
               upon
               all
               flesh
               ,
            
             yet
             not
             upon
             all
             and
             every
             one
             ,
             but
             upon
             those
             onely
             whom
             he
             receiveth
             in
             Covenant
             .
             Rev.
             13.
             8.
             
               and
               all
               that
               dwell
               upon
               the
               earth
               shall
               worship
               him
            
             (
             the
             Beast
             )
             
               whose
               names
               are
               not
               written
               in
               the
               Booke
               of
               life
            
             ;
             yet
             there
             have
             been
             many
             reprobates
             who
             neither
             worshipped
             the
             Pope
             nor
             knew
             him
             :
             but
             it
             is
             meant
             of
             all
             under
             the
             power
             of
             the
             Beast
             .
             So
             when
             all
             are
             commanded
             to
             keep
             the
             Passeover
             ,
             it
             must
             be
             understood
             of
             all
             sit
             persons
             ,
             and
             such
             as
             were
             not
             to
             be
             excepted
             .
             You
             will
             say
             the
             Law
             excepteth
             none
             ,
             but
             the
             unclean
             ,
             and
             those
             in
             a
             journey
             ,
             therefore
             all
             others
             not
             excepted
             were
             to
             keep
             it
             ;
             for
             where
             an
             exception
             is
             made
             from
             an
             universall
             Rule
             ,
             that
             Rule
             is
             the
             more
             sure
             and
             certaine
             concerning
             all
             other
             particulars
             not
             excepted
             .
             To
             that
             I
             answer
             ,
             Erastus
             himself
             addeth
             another
             exception
             ,
             and
             that
             is
             ,
             of
             the
             sick
             who
             could
             not
             be
             present
             .
             The
             Hebrewes
             make
             divers
             other
             exceptions
             ,
             for
             they
             say
             ,
             
               Women
               and
               Servants
               are
               not
               bound
               to
               appear
               :
               but
               all
               men
               are
               bound
               except
               the
               deaf
               ,
               and
               the
               Dumb
               ,
               and
               the
               Foole
               ,
               and
               the
               little-Child
               and
               the
               Blinde
               ,
               and
               the
               Lame
               ,
               and
               the
               defiled
               ,
               and
               the
               uncircumcised
               ;
               and
               the
               old
               man
               ,
               and
               the
               sick
               ,
               and
               the
               tender
               and
               weake
               which
               are
               not
               able
               to
               goe
               up
               on
               their
               Feet
               .
               All
               these
               eleven
               are
               discharged
               &c.
            
             See
             Ainsworth
             on
             Exo.
             23.
             17.
             
             And
             compare
             this
             with
             
               Maimonides
               de
               Idolol
            
             .
             ch●o
             .
             
             11.
             
             Sect.
             18.
             where
             he
             that
             hearkens
             to
             Sooth-sayers
             ,
             Wizards
             ,
             Charmers
             ,
             and
             the
             like
             ,
             is
             said
             to
             be
             reckoned
             among
             Fooles
             and
             Children
             whose
             reason
             is
             imperfect
             .
             Therefore
             these
             were
             to
             be
             excepted
             as
             well
             as
             Fools
             and
             Children
             ,
             and
             so
             were
             other
             scandalous
             persons
             ,
             which
             I
             shall
             prove
             anon
             .
          
           
             A
             Seventh
             Animadversion
             shall
             be
             this
             .
             Erastus
             in
             these
             Arguments
             of
             his
             from
             the
             Law
             ,
             doth
             confound
             Sacraments
             with
             Sacrifices
             (
             as
             I
             touched
             in
             the
             beginning
             )
             yea
             ,
             x
             he
             argueth
             expressely
             ,
             that
             whoever
             were
             admitted
             to
             expiate
             their
             Sinne
             by
             Sacrifices
             ,
             were
             thereby
             admitted
             to
             Sacraments
             ,
             because
             (
             saith
             he
             )
             all
             these
             Sacrifices
             were
             true
             Sacraments
             .
             So
             he
             speaketh
             in
             other
             places
             ,
             that
             he
             might
             seeme
             to
             dispute
             the
             more
             appositely
             for
             promiscuous
             admission
             to
             the
             Sacrament
             of
             the
             Lord
             Supper
             .
             y
             But
             Sacrifices
             and
             Sacraments
             are
             as
             different
             as
             Giving
             and
             Receiving
             .
             In
             Sacrifices
             man
             is
             the
             giver
             ,
             God
             is
             the
             Receiver
             .
             In
             Sacraments
             God
             is
             the
             Giver
             ,
             Man
             is
             the
             Receiver
             .
             In
             Sacrifices
             Peace
             is
             made
             with
             God.
             In
             Sacraments
             it
             is
             sealed
             and
             supposed
             to
             be
             made
             .
             They
             therefore
             that
             hold
             the
             Passeover
             was
             a
             Sacrifice
             (
             an
             opinion
             partly
             grounded
             on
             Deut.
             16.
             2.
             and
             partly
             taken
             from
             the
             Jewes
             dispersed
             ,
             who
             though
             they
             observe
             divers
             paschall
             rites
             ,
             yet
             they
             doe
             not
             kill
             the
             Paschall
             Lambe
             ,
             nor
             keep
             the
             Passeover
             according
             to
             the
             Law
             ,
             it
             being
             to
             them
             unlawfull
             to
             offer
             Sacrifices
             ,
             except
             in
             the
             Land
             of
             Canaan
             )
             have
             the
             shorter
             evasion
             from
             Erastus
             his
             Argument
             touching
             the
             admission
             to
             the
             Passeover
             .
             But
             I
             have
             given
             other
             answers
             .
             And
             this
             much
             shall
             suffice
             for
             answer
             to
             the
             Erastian
             Arguments
             drawn
             from
             the
             Law
             of
             Moses
             ,
             which
             some
             suppose
             to
             be
             the
             strongest
             .
          
        
         
           
           
             
               CHAP.
               XII
            
             .
             Fourteen
             Arguments
             ,
             to
             prove
             that
             scandalous
             and
             presumptuous
             Offenders
             against
             the
             morall
             Law
             (
             though
             circumcised
             and
             not
             being
             legally
             uncleane
             )
             were
             excluded
             from
             the
             Passeover
             .
          
           
             THere
             is
             so
             much
             weight
             laid
             ,
             both
             by
             Erastus
             himself
             ,
             and
             by
             Master
             Prynne
             ,
             upon
             the
             universall
             Law
             commanding
             all
             that
             were
             circumcised
             to
             eat
             the
             Passeover
             ,
             except
             such
             as
             were
             legally
             uncleane
             ,
             or
             were
             in
             a
             journey
             :
             that
             I
             am
             resolved
             ,
             once
             for
             all
             ,
             to
             demonstrate
             against
             them
             ,
             that
             men
             were
             excluded
             from
             the
             Passeover
             ,
             for
             scandalous
             and
             enormous
             Trespasses
             against
             the
             morall
             Law
             ,
             as
             well
             as
             for
             legall
             uncleannesse
             .
             Peradventure
             it
             will
             seeme
             to
             some
             ,
             that
             I
             undertake
             to
             prove
             a
             paradox
             ,
             and
             to
             walke
             in
             an
             untrodden
             or
             obscure
             Path.
             Yet
             my
             Arguments
             are
             such
             ,
             as
             I
             trust
             shall
             weigh
             much
             with
             intelligent
             men
             .
          
           
             The
             first
             Argument
             shall
             be
             this
             .
             (
             which
             is
             hinted
             by
             Ursinus
             and
             
               Pareus
               Explic.
               catechit
               .
               Quest.
            
             85.
             art
             .
             2.
             )
             Whosoever
             by
             Gods
             appointment
             were
             excluded
             from
             the
             priviledges
             of
             Church
             Members
             ,
             and
             not
             to
             be
             reckoned
             among
             the
             Congregation
             of
             Israel
             ,
             those
             were
             by
             Gods
             appointment
             excluded
             from
             the
             Passeover
             .
             But
             whosoever
             committed
             any
             scandalous
             sinne
             presumptuously
             ,
             or
             with
             an
             high
             hand
             ,
             were
             by
             Gods
             appointment
             excluded
             from
             the
             priviledges
             of
             Church
             Members
             and
             not
             to
             be
             reckoned
             among
             the
             Congregation
             of
             Israel
             .
             Ergo.
             The
             Proposition
             hath
             this
             manifest
             reason
             for
             it
             .
             Those
             all
             who
             were
             commanded
             to
             eat
             the
             Passeover
             ,
             cannot
             be
             understood
             to
             be
             of
             a
             larger
             extent
             then
             the
             Church
             of
             Israel
             :
             Those
             therefore
             who
             were
             not
             to
             be
             acknowledged
             or
             used
             as
             Church-Members
             ,
             were
             by
             Gods
             appointment
             excluded
             from
             the
             Passeover
             .
             The
             Assumption
             is
             proved
             from
             Numb
             15.
             30.
             31.
             
             
               But
               the
               soule
               that
               doth
               ought
               presumptuously
               (
               whether
               he
               be
               born
               in
               the
               land
               ,
               or
               a
               stranger
               )
               the
               same
               reproacheth
               the
               Lord
               ,
               and
               that
               soule
               shall
            
             
             
               be
               cut
               off
               from
               among
               his
               people
               ,
               Because
               he
               hath
               despised
               the
               word
               of
               the
               Lord
               ,
               and
               hath
               broken
               his
               commandement
               ,
               that
               soule
               shall
               utterly
               be
               cut
               off
               :
               his
               iniquity
               shall
               be
               upon
               him
               .
            
          
           
             The
             presumption
             here
             spoken
             of
             ,
             is
             not
             onely
             the
             presumption
             of
             heart
             (
             saith
             Cajetan
             )
             of
             which
             God
             onely
             is
             Judge
             ,
             but
             a
             presumption
             manifested
             in
             word
             or
             work
             ,
             which
             he
             conceives
             to
             be
             intimated
             by
             the
             Hebrew
             phrase
             ,
             
               with
               an
               high
               hand
               .
               Grotius
            
             understands
             one
             that
             either
             denyes
             that
             there
             is
             a
             God
             ,
             or
             that
             the
             Law
             was
             given
             by
             God
             ,
             or
             after
             admonition
             goeth
             on
             in
             his
             trespasse
             .
             But
             sure
             he
             mistakes
             the
             punishment
             ,
             which
             he
             understands
             to
             be
             extrajudiciall
             ,
             and
             that
             he
             who
             finds
             one
             thus
             sinning
             presumptuously
             ,
             may
             kill
             him
             
               ex
               jure
               Zelotarum
            
             ,
             as
             Phinehes
             did
             kill
             Zi●…i
             and
             Cosbi
             .
          
           
             I
             have
             spoken
             before
             of
             the
             cutting
             off
             ,
             which
             I
             will
             not
             here
             resume
             .
             Onely
             this
             ,
             such
             presumptuous
             and
             contumacious
             sinners
             were
             not
             to
             be
             reckoned
             among
             the
             people
             of
             God
             ,
             nor
             to
             enjoy
             the
             priviledge
             of
             Church
             Members
             ,
             therefore
             not
             admitted
             to
             the
             Passeover
             .
          
           
             Secondly
             ,
             
               Iosephus
               de
               bello
               Iud.
               lib.
            
             7.
             cap.
             17.
             speaking
             of
             such
             as
             were
             permitted
             to
             eat
             the
             Passeover
             ,
             in
             the
             time
             of
             Cestius
             ,
             doth
             thus
             designe
             them
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               being
               all
               of
               them
               pure
               and
               holy
               ,
            
             not
             onely
             pure
             from
             legall
             uncleannesse
             ,
             but
             such
             as
             were
             also
             esteemed
             holy
             .
             But
             moreover
             ,
             it
             is
             clear
             from
             Io.
             18.
             28
             ,
             
               they
               themselves
            
             (
             the
             Jewes
             )
             
               went
               not
               into
               the
               Judgement
               Hall
               lest
               they
               should
               be
               defiled
               :
               but
               that
               they
               might
               eat
               the
               Passeover
               :
            
             that
             the
             Jewes
             did
             so
             understand
             the
             Law
             ,
             that
             morall
             as
             well
             as
             ceremoniall
             uncleannesse
             ,
             did
             render
             them
             uncapable
             of
             the
             Passeover
             :
             for
             they
             had
             no
             such
             ceremoniall
             Law
             ,
             that
             they
             who
             come
             into
             the
             Judgement
             Hall
             ,
             should
             be
             legally
             or
             ceremonially
             uncleane
             :
             yet
             this
             had
             disabled
             them
             from
             eating
             the
             Passeover
             :
             for
             they
             held
             litigious
             or
             forensicall
             actions
             unlawfull
             upon
             a
             holy
             day
             as
             Capellus
             ,
             and
             Casaubon
             (
             above
             cited
             )
             doe
             prove
             .
             Such
             a
             finfull
             and
             scandalous
             act
             had
             kept
             them
             back
             from
             the
             Passeover
             .
          
           
             Thirdly
             ,
             if
             we
             consult
             the
             Chaldee
             paraphrase
             upon
             Exod.
             12.
             43.
             it
             saith
             thus
             .
             
               Every
               Sonne
               of
               Israel
               ,
               who
               is
               an
               Apostate
               ,
               shall
               not
               eat
               of
               it
               .
            
             And
             upon
             the
             same
             place
             Master
             Ainsworth
             proves
             out
             of
             Maimonides
             that
             no
             Apostate
             nor
             Idolater
             was
             permitted
             
             to
             eat
             of
             the
             Passeover
             .
             Yea
             ,
             some
             Israelites
             who
             were
             not
             apostates
             ,
             nor
             idolaters
             ,
             were
             for
             a
             seandalous
             action
             excluded
             from
             civill
             ,
             how
             much
             more
             from
             Ecclesiasticall
             fellow-ship
             ?
             See
             
               Maimon
               ;
               of
               Idolatry
            
             cap.
             9.
             
             Sect.
             15.
             
             
               With
               an
               Israelite
               ,
               who
               hath
               made
               defection
               to
               the
               worship
               of
               Idolls
               ,
               it
               is
               forbidden
               to
               have
               traffique
               or
               commerce
               either
               in
               his
               going
               or
               returning
               :
               with
               another
               Israelite
               going
               to
               the
               Markets
               and
               Faires
               of
               Heathens
               ,
               we
               are
               onely
               forbidden
               to
               have
               commerce
               in
               his
               returning
               .
            
             If
             it
             was
             unlawfull
             to
             them
             ,
             so
             much
             as
             to
             have
             civill
             commerce
             with
             an
             Israelite
             coming
             from
             the
             Markets
             of
             Heathens
             (
             fearing
             lest
             he
             had
             sold
             some
             what
             which
             was
             dedicate
             to
             Idolatry
             ,
             as
             the
             reason
             is
             there
             given
             )
             although
             he
             was
             no
             Apostate
             nor
             Idolater
             :
             it
             is
             not
             easily
             ●imaginable
             ,
             that
             such
             a
             one
             was
             freely
             admitted
             to
             the
             Passeover
             .
          
           
             Fourthly
             ,
             an
             Israelite
             though
             circumcised
             ,
             and
             not
             legally
             uncleane
             ,
             yet
             if
             he
             either
             turned
             Idolater
             ,
             or
             an
             Heretick
             ,
             or
             an
             Epicurean
             ,
             was
             no
             longer
             acknowledged
             to
             be
             in
             Church-Fellowship
             or
             Communion
             ,
             therefore
             rendred
             uncapable
             of
             the
             Passeover
             .
             
               Is.
               Abrabanel
            
             in
             his
             Book
             
               de
               capite
               fidei
            
             ,
             as
             he
             sheweth
             whom
             they
             esteemed
             Apostats
             or
             Hereticks
             cap.
             12.
             so
             he
             also
             intimateth
             that
             such
             were
             excluded
             from
             the
             communion
             of
             their
             Law
             Cap.
             3.
             dub
             .
             5.
             none
             being
             acknowledged
             to
             be
             
               in
               the
               Communion
               of
               Israel
            
             ,
             who
             did
             not
             beleeve
             the
             Articles
             of
             faith
             professed
             in
             the
             Jewish
             Church
             Cap.
             6.
             yea
             ,
             he
             tells
             us
             Cap.
             24.
             (
             which
             the
             Talmud
             it self
             saith
             
               ●…it
               .
               Sanhedrin
               .
               cap.
            
             11.
             
             Sect.
             1.
             )
             that
             Hereticall
             or
             Epicurean
             Israelites
             were
             lookt
             upon
             as
             excluded
             from
             having
             portion
             in
             the
             world
             to
             come
             .
             And
             as
             Doctor
             Buxtorf
             sheweth
             out
             of
             their
             owne
             writers
             ,
             they
             esteemed
             an
             Hereticall
             Israelite
             to
             be
             so
             abominable
             ,
             that
             they
             did
             straight
             and
             without
             delay
             excommunicate
             him
             .
             
               Lexic
               .
               Chald.
               Talm.
               &
               Rabbin
               .
            
             pag.
             195.
             
             How
             is
             it
             then
             imaginable
             that
             they
             admitted
             such
             a
             one
             to
             eat
             the
             Passeover
             ?
             Let
             us
             heare
             
               R.
               Moses
               Maimonides
            
             himself
             
               de
               Idololatria
            
             cap.
             2.
             
             Sect.
             8.
             
             
               An
               Idolatrous
               Israelite
               is
               as
               an
               Heathen
               in
               all
               things
               which
               he
               doth
            
             &c.
             
             
               So
               also
               Israelites
               who
               are
               Epicures
               are
               not
               esteemed
               to
               be
               Israelites
               in
               any
               action
               of
               theirs
            
             &c.
             
             
               Now
               they
               are
               Epicures
               who
               aske
               counsell
               from
               the
               thoughts
               of
               their
               own
               mind
               ,
               being
               Ignorant
               of
               those
               things
               we
               have
               spoken
               of
               ,
               untill
               having
               transgressed
               the
               chief
               heads
               of
               the
               Law
               ,
               they
            
             
             
               offend
               by
               contumacy
               and
               presumption
               ,
               and
               say
               there
               is
               no
               sinne
               in
               this
               thing
               .
               But
               it
               is
               forbidden
               to
               speake
               with
               them
               or
               to
               answer
               them
               ;
               for
               it
               is
               said
               ,
               come
               not
               neer
               the
               door
               of
               her
               house
            
             Prov.
             5.
             8.
             
             Therefore
             the
             whorish
             woman
             that
             
               Solomon
               speakes
               of
            
             ,
             was
             (
             in
             the
             opinion
             of
             Maimonides
             )
             such
             a
             one
             as
             was
             not
             to
             be
             esteemed
             as
             an
             Israelite
             ,
             nay
             nor
             such
             as
             was
             to
             be
             spoken
             with
             ,
             much
             lesse
             to
             be
             admitted
             to
             the
             Passeover
             .
             yea
             ,
             
               Maimonides
               de
               Idal
            
             .
             cap.
             10.
             
             Sect.
             2.
             saith
             yet
             more
             .
             
               But
               those
               Israelites
               which
               forsake
               their
               religion
               ,
               or
               become
               Epicures
               we
               are
               bidden
               kill
               them
               and
               persecute
               them
               even
               unto
               hell
               .
            
             How
             could
             they
             then
             admit
             to
             the
             passeover
             those
             whom
             they
             thought
             themselves
             obliged
             to
             persecute
             even
             unto
             hell
             ?
          
           
             Fifthly
             ,
             those
             Arguments
             which
             prove
             an
             exclusion
             of
             known
             prophane
             persons
             from
             the
             Temple
             ,
             will
             also
             prove
             an
             exclusion
             of
             known
             prophane
             persons
             from
             the
             Passeover
             :
             for
             none
             might
             eat
             of
             the
             Passeover
             ,
             who
             might
             not
             also
             come
             into
             the
             Temple
             .
             That
             scandalous
             prophane
             persons
             might
             not
             come
             into
             the
             Temple
             ,
             hath
             been
             proved
             already
             .
          
           
             Sixthly
             ,
             I
             argue
             from
             the
             lesser
             to
             the
             greater
             .
             If
             men
             were
             to
             be
             kept
             back
             for
             legall
             uncleannesse
             ,
             much
             more
             for
             morall
             uncleannesse
             ,
             this
             being
             more
             hatefull
             to
             God
             and
             more
             hurtfull
             to
             men
             then
             the
             other
             .
             This
             just
             consequence
             
               Grotius
               annot
               .
               in
            
             Luk.
             6.
             22.
             doth
             admit
             .
             If
             by
             the
             Law
             saith
             he
             ,
             one
             that
             was
             leprous
             or
             had
             a
             filthy
             scab
             ,
             was
             separated
             from
             mens
             company
             ,
             lest
             he
             should
             infect
             others
             ,
             it
             was
             no
             ill
             consequence
             .
             that
             (
             if
             no
             heavier
             thing
             )
             this
             at
             least
             should
             be
             imposed
             on
             flagitious
             &
             wicked
             persons
             ,
             who
             did
             by
             the
             contagion
             of
             their
             sinfull
             example
             hurt
             others
             ,
             &
             bring
             a
             reproach
             upon
             the
             whole
             congregation
             from
             which
             the
             congregation
             could
             not
             be
             made
             free
             ,
             but
             by
             some
             publik
             detestation
             of
             that
             wickednes
             ▪
             thus
             Groti
             :
          
           
             Seventhly
             ,
             the
             purging
             out
             of
             leven
             from
             the
             Congregation
             of
             Israel
             ,
             was
             a
             significant
             teaching
             Ceremony
             ▪
             holding
             forth
             this
             duty
             ,
             that
             the
             Church
             ought
             to
             put
             away
             wicked
             persons
             from
             among
             them
             ;
             for
             so
             doth
             the
             Apostle
             expound
             it
             1.
             
             Cor.
             5.
             vers
             .
             6.
             7.
             
             
               Know
               ye
               not
               that
               a
               little
               leaven
               leaveneth
               the
               whole
               lumpe
               ?
               purge
               out
               therefore
               the
               old
               leaven
               .
            
             Which
             relateth
             not
             onely
             to
             the
             purging
             of
             their
             own
             hearts
             ,
             but
             to
             the
             purging
             of
             the
             Church
             ,
             and
             the
             putting
             away
             of
             that
             wicked
             person
             ,
             this
             being
             the
             
             scope
             of
             the
             whole
             Chapter
             .
             Now
             the
             morall
             signification
             of
             that
             ceremony
             of
             purging
             out
             the
             leaven
             ,
             did
             concerne
             the
             Church
             of
             Israel
             as
             well
             as
             the
             Christian
             Church
             ;
             even
             as
             the
             divers
             washings
             under
             the
             Law
             did
             teach
             and
             hold
             forth
             the
             duty
             of
             sanctification
             and
             purity
             to
             the
             people
             of
             God
             at
             that
             time
             ,
             as
             well
             as
             typifie
             the
             sanctification
             of
             the
             Christian
             Church
             .
          
           
             Eighthly
             ,
             though
             the
             hallowed
             bread
             might
             in
             case
             of
             necessity
             be
             lawfully
             given
             to
             David
             and
             his
             men
             ,
             (
             the
             Ceremonials
             of
             the
             first
             Table
             yeelding
             to
             the
             Substantials
             of
             the
             second
             )
             yet
             Abimelech
             the
             Priest
             would
             not
             adventure
             to
             give
             it
             ,
             till
             he
             understood
             that
             the
             young
             men
             had
             then
             kept
             themselves
             at
             least
             from
             women
             ,
             1
             Sam.
             21.
             4
             ,
             5
             ,
             6.
             this
             being
             a
             part
             of
             that
             sanctification
             which
             was
             required
             in
             those
             who
             did
             partake
             of
             holy
             things
             ,
             not
             onely
             among
             the
             Hebrews
             ,
             but
             among
             other
             Nations
             ,
             as
             
               Hugo
               Grotius
            
             noteth
             upon
             the
             place
             ,
             and
             upon
             Exod.
             19.
             15.
             
             Now
             the
             Shew-bread
             ,
             or
             the
             twelve
             loaves
             which
             did
             shew
             or
             present
             the
             people
             to
             God
             ,
             can
             not
             be
             supposed
             to
             be
             holier
             then
             the
             Paschall
             Lambe
             which
             did
             shew
             or
             present
             Christ
             to
             the
             people
             ,
             and
             was
             a
             Sacrament
             or
             Seale
             of
             the
             covenant
             of
             grace
             .
             David
             also
             and
             his
             men
             in
             that
             danger
             of
             their
             lives
             had
             as
             good
             right
             to
             eate
             the
             Shew-bread
             ,
             as
             any
             Israelite
             could
             pretend
             to
             for
             his
             eating
             the
             Passeover
             :
             yea
             that
             was
             a
             substantiall
             duty
             of
             the
             second
             Table
             ,
             which
             Christ
             himselfe
             justifieth
             :
             this
             was
             a
             ceremoniall
             duty
             of
             the
             first
             Table
             ,
             and
             grounded
             on
             a
             positive
             law
             .
             This
             therefore
             doth
             afford
             me
             an
             argument
             with
             manifold
             advantages
             .
             For
             if
             the
             Shew-bread
             might
             not
             be
             given
             to
             David
             and
             his
             men
             in
             their
             extreame
             necessity
             ,
             unlesse
             they
             had
             for
             a
             certaine
             space
             before
             abstained
             from
             the
             use
             of
             their
             wives
             ,
             otherwise
             lawfull
             :
             how
             much
             lesse
             might
             the
             Passeover
             be
             given
             as
             an
             holy
             Ordinance
             (
             which
             did
             not
             concern
             the
             saving
             of
             mens
             lives
             in
             extreame
             necessity
             )
             to
             scandalous
             persons
             living
             in
             known
             whordome
             and
             adultery
             ?
          
           
             Ninthly
             ,
             I
             argue
             from
             that
             place
             ,
             
               Ezech
               ▪
            
             22.
             26.
             
             
               Her
               Priests
               have
               violated
               my
               law
               and
               have
               prophaned
               mine
               holy
               things
               :
               they
               have
               put
               no
               difference
               between
               the
               holy
               and
               prophane
               .
            
             Will
             any
             man
             say
             ,
             that
             they
             were
             to
             put
             a
             difference
             between
             the
             holy
             and
             
             prophane
             in
             other
             Ordinances
             ,
             and
             not
             in
             the
             Passeover
             ?
             and
             why
             not
             in
             the
             Passeover
             ,
             as
             well
             as
             in
             other
             Ordinances
             ?
             If
             such
             difference
             was
             to
             be
             put
             in
             the
             Passeover
             ,
             then
             how
             shall
             one
             imagine
             that
             no
             man
             was
             kept
             backe
             from
             the
             Passeover
             because
             of
             known
             prophanesse
             or
             morall
             uncleannesse
             ?
             for
             what
             difference
             was
             put
             between
             the
             holy
             and
             prophane
             ,
             when
             the
             prophane
             were
             received
             as
             well
             as
             the
             holy
             ?
             M
             r
             Coleman
             held
             that
             this
             Text
             reacheth
             not
             to
             the
             keeping
             pure
             of
             the
             Ordinances
             by
             any
             act
             of
             government
             ,
             but
             onely
             that
             the
             Priests
             did
             prophane
             the
             holy
             things
             in
             their
             owne
             practice
             ,
             by
             eating
             in
             their
             uncleannesse
             ,
             and
             also
             in
             their
             ministery
             because
             they
             taught
             not
             the
             children
             of
             Israel
             to
             put
             a
             difference
             between
             the
             cleane
             and
             the
             uncleane
             .
             Maledicis
             pag.
             11.
             
             But
             the
             Text
             gives
             not
             the
             least
             ground
             to
             restraine
             this
             fault
             of
             the
             Priests
             here
             reproved
             ,
             either
             to
             their
             personall
             actions
             ,
             or
             to
             their
             doctrinall
             ministery
             .
             Nay
             the
             Text
             will
             reach
             to
             an
             act
             of
             government
             neglected
             ;
             for
             the
             word
             here
             used
             to
             expresse
             the
             distinguishing
             or
             
               putting
               of
               a
               difference
            
             between
             the
             holy
             and
             prophane
             is
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             which
             is
             often
             used
             in
             Scripture
             to
             expresse
             an
             act
             of
             government
             or
             authority
             ,
             whereby
             one
             person
             is
             separated
             or
             distinguished
             from
             another
             person
             ,
             or
             one
             thing
             from
             another
             thing
             ,
             as
             Ezra
             8.
             24.
             
             
               Then
               I
               separated
               twelve
               of
               the
               chiefe
               of
               the
               Priests
               ,
               &c.
               Ezra
            
             10.
             8.
             
               all
               his
               substance
               should
               be
               forfeited
               ,
               and
               himselfe
               separated
               from
               the
               congregation
               .
            
             Here
             it
             signifieth
             such
             a
             separation
             ,
             as
             was
             a
             publique
             censure
             :
             why
             not
             also
             Ezech.
             22.
             26
             ?
             The
             same
             word
             is
             used
             in
             the
             story
             of
             the
             division
             of
             the
             Land
             by
             
               Ioshua
               ,
               Iosh.
            
             16.
             9.
             
             
               And
               the
               separate
               Cities
               for
               the
               children
               of
               Ephraim
               .
            
             It
             is
             used
             also
             to
             expresse
             Gods
             dividing
             of
             light
             from
             darknesse
             ,
             Genes
             .
             1.
             4.
             also
             his
             separating
             of
             Israel
             from
             all
             other
             Nations
             ,
             Levit.
             20.
             24.
             
             And
             whereas
             M
             r
             Coleman
             did
             take
             hold
             of
             the
             following
             words
             in
             that
             place
             of
             
               Ezechiel
               ,
               neither
               have
               they
               shewed
               difference
               between
               the
               uncleane
               and
               the
               cleane
               ,
            
             as
             being
             meerly
             doctrinall
             .
             First
             ,
             (
             if
             it
             were
             so
             )
             how
             will
             it
             appeare
             that
             these
             words
             are
             exegeticall
             to
             the
             former
             ,
             and
             that
             the
             putting
             of
             difference
             between
             the
             holy
             and
             prophane
             ,
             mentioned
             in
             the
             former
             words
             ,
             was
             onely
             meant
             of
             shewing
             the
             difference
             doctrinally
             ?
             
             or
             why
             may
             we
             not
             rather
             understand
             ,
             that
             the
             Priests
             are
             charged
             with
             neglect
             of
             duty
             both
             in
             Doctrine
             and
             Government
             .
             Secondly
             ,
             even
             that
             latter
             word
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               fecerunt
               scire
            
             ,
             the
             Septuagints
             render
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             :
             and
             they
             use
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             as
             Synonymous
             with
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             :
             by
             all
             these
             (
             signifying
             to
             separate
             or
             to
             divide
             )
             they
             render
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             yea
             the
             Septuagints
             expresse
             a
             forensicall
             censure
             or
             judiciall
             separation
             by
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             as
             Ezra
             108.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             So
             that
             when
             they
             retalne
             the
             same
             word
             in
             rendering
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             in
             this
             Text
             of
             Ezekiel
             ,
             they
             doe
             thereby
             intimate
             that
             the
             latter
             word
             will
             reach
             a
             power
             which
             was
             more
             then
             doctrinall
             ,
             as
             well
             as
             the
             former
             .
             Which
             I
             doe
             the
             rather
             assert
             ,
             because
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             is
             taken
             by
             the
             Septuagints
             (
             not
             seldome
             )
             as
             agreeing
             in
             signification
             with
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               de
               voluntate
               sua
               certiorem
               reddidit
               ,
               constituit
               ,
               decrevit
               :
            
             so
             that
             it
             will
             reach
             the
             making
             of
             others
             to
             know
             a
             thing
             ,
             not
             onely
             doctrinally
             ,
             but
             by
             rules
             ,
             Canons
             ,
             Statutes
             ,
             and
             Government
             .
             Yea
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             will
             reach
             the
             teaching
             or
             making
             men
             to
             know
             by
             censures
             or
             punishments
             inflicted
             ,
             as
             Iudg.
             8.
             16.
             
             Gedeon
             tooke
             briars
             and
             thornes
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               Pagnin
               ,
               &
               confregit
            
             .
             and
             he
             brake
             with
             these
             the
             men
             of
             
               Succoth
               .
               Hierome
               ,
               &
               contrivit
               .
            
             The
             Septuagints
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             comminui●…
             .
             The
             English
             Translation
             ,
             
               and
               with
               these
               be
               taught
            
             (
             in
             the
             Margent
             
               made
               to
               know
            
             )
             the
             men
             of
             Succoth
             .
             For
             this
             signification
             of
             the
             word
             ,
             namely
             
               conterere
               ,
               Arias
               Montanus
            
             in
             his
             Hebrew
             Lexicon
             citeth
             Isa.
             53.
             3.
             
             Ezech.
             19.
             7.
             
             So
             
               conteri
               Psalm
            
             74.
             5.
             
             Prov.
             10.
             9.
             
             Upon
             this
             last
             place
             Mercerus
             tels
             us
             that
             the
             Hebrews
             doe
             not
             onely
             admit
             this
             sence
             of
             that
             Text
             ,
             but
             in
             other
             places
             also
             take
             the
             same
             word
             
               pro
               confringi
            
             .
             So
             that
             without
             the
             least
             violence
             to
             the
             Text
             in
             Ezekiel
             it
             may
             be
             thus
             read
             ;
             
               They
               have
               not
               separated
               (
               or
               put
               difference
               )
               between
               the
               holy
               and
               prophane
               ,
               neither
               have
               they
               broken
               (
               or
               divided
               )
               between
               the
               uncleane
               and
               the
               cleane
               .
            
             The
             latter
             part
             seemeth
             to
             charge
             the
             Priests
             with
             the
             admission
             of
             such
             as
             were
             legally
             uncleane
             ;
             the
             former
             part
             ,
             with
             the
             admission
             of
             such
             as
             were
             morally
             uncleane
             or
             prophane
             ,
             to
             such
             ordinances
             as
             were
             appointed
             onely
             for
             the
             holy
             and
             cleane
             .
          
           
             Tenthly
             ,
             Heathens
             or
             strangers
             who
             were
             not
             
               Proselytes
               of
               the
               covenant
               or
               of
               righteousnessè
               ,
            
             were
             not
             permitted
             to
             eate
             of
             the
             
             Passeover
             .
             Now
             one
             that
             is
             by
             profession
             a
             Church
             member
             ,
             but
             living
             in
             prophanesse
             and
             scandalous
             wickednesse
             ,
             ought
             to
             be
             esteemed
             as
             an
             Heathen
             ,
             Matth.
             18.
             17.
             yea
             as
             worse
             than
             an
             Infidell
             ,
             1
             Tim.
             5.
             8.
             
             Hence
             was
             it
             that
             the
             word
             Heathen
             was
             used
             for
             an
             irreligious
             or
             wicked
             man
             ,
             as
             is
             observed
             by
             
               Mathias
               Martinius
               in
               lexic.
               philol
               .
               pag.
            
             717.
             718.
             and
             as
             a
             discriminating
             name
             from
             believers
             ;
             so
             
               Zonaras
               in
               Cone
               .
               Carthag
               .
               Can.
            
             24.
             
             When
             David
             speaks
             of
             his
             persecuting
             wicked
             enemies
             ,
             though
             Israelites
             ,
             he
             cals
             them
             strangers
             and
             heathen
             ,
             Psal.
             54.
             3.
             
             Psal.
             59.
             5.
             
             How
             then
             can
             it
             be
             supposed
             ,
             that
             those
             who
             were
             esteemed
             as
             heathens
             ,
             were
             admitted
             to
             all
             Church
             priviledges
             ,
             as
             well
             as
             the
             best
             Israelites
             ?
          
           
             Eleventhly
             ,
             that
             which
             was
             among
             the
             Jewes
             a
             sufficient
             cause
             to
             deny
             circumcision
             to
             him
             who
             desired
             to
             be
             admitted
             and
             received
             into
             the
             Jewish
             Church
             as
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               Ger
               ben
               berith
               ,
               a
               proselyte
               ,
               sonne
               of
               the
               covenant
               ,
            
             or
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               Ger
               tsedeck
               ,
               a
               proselyte
               of
               righteousnesse
               ,
            
             was
             also
             a
             sufficient
             cause
             to
             deny
             the
             Passeover
             to
             a
             proselyte
             who
             desired
             to
             eate
             it
             .
             Even
             as
             now
             that
             for
             which
             we
             may
             and
             ought
             to
             refuse
             Baptisme
             to
             one
             that
             desireth
             it
             ,
             must
             needs
             be
             also
             a
             cause
             and
             reason
             to
             refuse
             the
             Lords
             Supper
             to
             him
             that
             desireth
             to
             receive
             it
             ;
             for
             he
             that
             is
             not
             fit
             to
             be
             baptized
             ,
             is
             much
             lesse
             fit
             to
             receive
             the
             Lords
             Supper
             .
             But
             prophanesse
             or
             a
             scandalous
             conversation
             was
             among
             the
             Jewes
             a
             sufficient
             cause
             and
             reason
             to
             refuse
             Circumcision
             .
             Yea
             as
             D
             r
             Buxtorf
             tels
             us
             in
             
               Lexic
               .
               Chald.
               Talm.
               &
               Rabbin
               .
               pag.
            
             408.
             before
             the
             Jewes
             would
             circumcise
             or
             baptize
             a
             proselyte
             (
             for
             after
             circumcision
             they
             did
             baptize
             him
             )
             they
             did
             first
             examine
             him
             exactly
             ,
             and
             prove
             him
             narrowly
             ,
             whether
             he
             desired
             to
             be
             a
             proselyte
             ,
             from
             covetousnesse
             ,
             ambition
             ,
             feare
             ,
             the
             love
             of
             an
             Israelitish
             virgin
             ,
             or
             the
             like
             sinister
             end
             .
             If
             upon
             examination
             it
             did
             appeare
             that
             he
             was
             not
             moved
             by
             any
             worldly
             consideration
             ,
             but
             by
             affection
             to
             Religion
             and
             the
             glory
             of
             God
             ,
             then
             they
             proceeded
             to
             set
             before
             his
             eyes
             the
             strictnesse
             of
             the
             law
             ,
             and
             how
             strait
             and
             narrow
             a
             path
             he
             must
             walke
             in
             ,
             telling
             him
             also
             of
             the
             persecutions
             and
             tribulations
             of
             Israel
             .
             If
             after
             all
             this
             triall
             they
             found
             him
             stedfast
             in
             his
             desires
             and
             resolutions
             ,
             then
             they
             received
             him
             ,
             he
             being
             
             first
             instructed
             in
             the
             Articles
             of
             their
             faith
             ,
             and
             in
             the
             Commandements
             of
             the
             Law.
             How
             much
             lesse
             would
             they
             have
             circumcised
             a
             scandalous
             person
             ,
             being
             so
             farre
             from
             any
             hopefull
             signes
             of
             sincerity
             ,
             that
             he
             had
             the
             blacke
             markes
             of
             a
             worker
             of
             iniquity
             ?
             And
             if
             they
             would
             not
             receive
             such
             a
             scandalous
             flagitious
             person
             to
             circumcision
             ,
             how
             could
             they
             receive
             such
             a
             one
             (
             being
             circumcised
             )
             to
             the
             Passeover
             ?
          
           
             Twelfthly
             ,
             compare
             Ezra
             6.
             21.
             with
             Ezra
             10.
             16
             ,
             17.
             
             First
             it
             is
             marked
             Ezra
             6.
             21.
             that
             such
             proselytes
             did
             eate
             the
             Passeover
             with
             the
             children
             of
             
               Israel
               ,
               as
               had
               separated
               themselves
               unto
               them
               from
               the
               silthinesse
               of
               the
               Heathen
               of
               the
               Land
               ,
               to
               seeke
               the
               Lord
               God
               of
               Israel
               .
            
             If
             those
             who
             did
             eate
             were
             thus
             qualified
             ,
             it
             is
             not
             obscurely
             intimated
             ,
             that
             those
             who
             were
             not
             thus
             qualified
             did
             not
             eate
             .
             And
             if
             no
             proselyte
             who
             did
             not
             separate
             himselfe
             from
             the
             filthinesse
             of
             the
             Heathen
             ,
             was
             allowed
             to
             eat
             the
             Passeover
             ,
             then
             muchlesse
             was
             an
             Israelite
             who
             did
             not
             separate
             himselfe
             from
             the
             silthynesse
             of
             the
             Heathen
             ,
             allowed
             to
             eat
             it
             .
             I
             like
             well
             Beda
             his
             observation
             upon
             Ezra
             10.
             16
             ,
             17.
             
             Israel
             was
             purged
             from
             unlawfull
             marriages
             ,
             and
             the
             strange
             wives
             put
             away
             ;
             and
             this
             worke
             was
             ended
             against
             the
             beginning
             of
             the
             first
             moneth
             ,
             to
             the
             intent
             that
             none
             defiled
             with
             unlawfull
             mariages
             might
             eate
             the
             Passeover
             ,
             
               Ut
               ante
               initium
               mensis
               primi
               consummarentur
               omnes
               qui
               prophano
               erant
               connubio
               maculati
               ,
               id
               est
               a
               tali
               scelere
               purgarentur
               ,
               quatenus
               ipsum
               mensem
               primum
               in
               quo
               erat
               pascha
               faciendum
               ,
               mundi
               intrarent
               ,
               mundi
               paschalia
               festa
               peragerent
               &c.
               
            
          
           
             Thirteenthly
             ,
             I
             argue
             from
             the
             signification
             of
             the
             legall
             or
             ceremoniall
             uncleannesse
             ,
             and
             from
             that
             which
             was
             signified
             by
             the
             exclusion
             of
             those
             that
             were
             legally
             uncleane
             .
             Without
             all
             controversie
             the
             keeping
             backe
             of
             such
             ,
             was
             a
             significant
             ceremony
             .
             For
             all
             the
             legall
             ceremonies
             concerning
             cleannesse
             or
             uncleannesse
             were
             teaching
             ceremonies
             ,
             and
             are
             therefore
             called
             
               Doctrines
               ,
               Matth.
            
             15.
             9.
             
             Col.
             22.
             2.
             
             What
             was
             taught
             and
             signified
             thereby
             ,
             I
             have
             before
             shewed
             ,
             namely
             ,
             that
             prophane
             ones
             be
             not
             admitted
             to
             fellowship
             with
             Gods
             people
             in
             their
             holy
             things
             .
             Yea
             ,
             was
             not
             prophannesse
             and
             open
             wickednesse
             more
             hatefull
             to
             God
             than
             legall
             uncleannesse
             ?
             yes
             saith
             Erastus
             pag.
             144.
             because
             God
             appointed
             greater
             punishments
             for
             the
             
             former
             then
             for
             the
             latter
             :
             the
             greater
             crimes
             were
             punished
             by
             fire
             and
             sword
             ,
             stoning
             ,
             hanging
             ;
             the
             smaller
             by
             mulcts
             ,
             and
             stripes
             .
             But
             yet
             (
             say
             I
             )
             by
             his
             grounds
             the
             legall
             uncleannesse
             was
             more
             hatefull
             to
             God
             than
             prophanesse
             and
             wickednesse
             ,
             in
             reference
             to
             fellowship
             in
             the
             holy
             things
             ,
             (
             for
             that
             is
             the
             point
             )
             He
             holds
             that
             the
             most
             flagitious
             and
             prophane
             were
             commanded
             of
             God
             to
             eate
             the
             Passeover
             ,
             and
             yet
             those
             that
             were
             onely
             Iegally
             uncleane
             were
             forbidden
             :
             though
             the
             Scripture
             say
             ,
             Prov.
             15.
             8.
             
             &
             21.
             27.
             that
             the
             Sacrifice
             of
             the
             wicked
             is
             abomination
             to
             the
             Lord
             ,
             and
             the
             oblations
             of
             those
             whose
             hands
             were
             full
             of
             blood
             ,
             his
             soule
             hated
             ,
             and
             he
             could
             not
             away
             with
             them
             ▪
             Isa.
             1.
             11
             ,
             12
             ,
             13
             ,
             14.
             and
             when
             they
             came
             to
             his
             house
             ,
             he
             told
             them
             ,
             
               When
               ye
               come
               to
               appeare
               before
               me
               ,
               who
               hath
               requird
               this
               at
               your
               hands
               ,
               to
               tread
               my
               courts
               ?
            
          
           
             I
             shall
             not
             need
             to
             insist
             here
             ,
             upon
             the
             excluding
             of
             bond
             servants
             ,
             and
             those
             that
             were
             bought
             with
             money
             ,
             from
             the
             Passeover
             ,
             and
             the
             admitting
             onely
             of
             those
             that
             were
             free
             .
             Which
             z
             some
             of
             the
             Zurik
             Divines
             themselves
             have
             interpreted
             to
             signifie
             the
             exclusion
             of
             those
             who
             are
             servants
             of
             sinne
             ,
             and
             of
             those
             who
             seeke
             onely
             the
             things
             of
             the
             earth
             .
             But
             there
             is
             one
             argument
             more
             (
             it
             shall
             be
             the
             last
             )
             which
             doth
             convince
             me
             ,
             that
             others
             besides
             the
             uncircumcised
             ,
             and
             they
             that
             were
             legally
             uncleane
             ,
             even
             those
             that
             had
             scandalously
             transgressed
             the
             morall
             Law
             ,
             were
             excluded
             from
             the
             Passeover
             .
             The
             ground
             of
             my
             argument
             is
             that
             whereof
             I
             have
             spoken
             before
             ,
             the
             law
             for
             confession
             of
             sinne
             and
             declaration
             of
             repentance
             ;
             without
             which
             the
             Trespasse-offering
             was
             not
             accepted
             Levit.
             5.
             5
             ,
             6.
             which
             Law
             is
             extended
             to
             every
             knowne
             sinne
             that
             was
             to
             be
             expiated
             by
             Sacrifice
             ,
             Numb
             .
             5.
             6
             ,
             7.
             
             
               When
               a
               man
               or
               woman
               shall
               commit
               any
               sinne
               that
               men
               commit
               ,
               to
               doe
               a
               trespasse
               against
               the
               Lord
            
             (
             the
             70
             read
             ,
             
               and
               despising
               he
               despise
            
             ;
             to
             note
             rebellion
             or
             co●macy
             )
             
               and
               that
               person
               be
               guilty
            
             (
             that
             is
             be
             found
             guilty
             ,
             or
             when
             the
             sinne
             shall
             be
             known
             ,
             so
             the
             phrase
             of
             being
             guilty
             is
             explained
             ,
             Levit.
             4.
             13
             ,
             14.
             )
             
               Then
               they
               shall
               confesse
               their
               sinne
               which
               they
               have
               done
               .
            
             After
             which
             followes
             restitution
             to
             the
             party
             wronged
             ,
             and
             atonement
             made
             by
             the
             Priest.
             Whence
             I
             argue
             thus
             .
             If
             the
             scandalous
             persons
             were
             not
             admited
             to
             the
             Trespasse
             offering
             (
             which
             was
             a
             reconciling
             Ordinance
             )
             without
             
             confession
             of
             their
             sinne
             ,
             which
             was
             knowne
             to
             have
             been
             committed
             by
             them
             ,
             much
             lesse
             were
             they
             admitted
             to
             the
             Passeover
             (
             which
             was
             a
             sealing
             Ordinance
             )
             without
             such
             confession
             of
             their
             sinne
             .
             But
             scandalous
             persons
             were
             not
             admitted
             to
             the
             Trespasse-offering
             ,
             (
             which
             was
             a
             reconciling
             Ordinance
             )
             without
             confession
             of
             their
             sinne
             which
             was
             known
             to
             have
             been
             committed
             by
             them
             .
             Therefore
             much
             lesse
             were
             they
             admitted
             to
             the
             Passeover
             ,
             (
             which
             was
             a
             sealing
             Ordinance
             )
             without
             such
             comession
             .
             This
             argument
             I
             did
             before
             Chap.
             10.
             vindicate
             from
             M
             
             r.
             Prynne
             .
             I
             will
             here
             further
             strengthen
             it
             ,
             and
             vindicate
             it
             from
             another
             exception
             ,
             which
             peradventure
             will
             be
             made
             against
             it
             .
             The
             proposition
             is
             certaine
             :
             for
             some
             are
             called
             to
             make
             their
             peace
             with
             God
             ,
             who
             can
             not
             have
             any
             assurance
             sealed
             unto
             them
             ,
             that
             their
             peace
             is
             made
             with
             God
             ;
             But
             if
             God
             will
             not
             be
             reconciled
             ,
             he
             will
             farre
             lesse
             seale
             reconciliation
             .
             
               There
               is
               no
               peace
               to
               the
               wicked
            
             saith
             God
             ,
             how
             much
             lesse
             can
             their
             peace
             be
             sealed
             to
             them
             ?
             The
             assumption
             is
             manifest
             from
             the
             Scriptures
             last
             cited
             .
             And
             if
             any
             shall
             say
             that
             the
             Law
             ,
             Levit.
             5.
             is
             meant
             onely
             of
             private
             sinnes
             ,
             and
             those
             of
             ignorance
             ,
             which
             so
             soon
             as
             they
             come
             to
             knowledge
             ,
             are
             to
             be
             confessed
             :
             I
             answer
             .
             1.
             
             It
             s
             more
             then
             can
             be
             proved
             ,
             that
             onely
             private
             sinnes
             and
             those
             of
             ignorance
             are
             there
             meant
             of
             .
             Of
             this
             I
             have
             spoken
             elsewhere
             .
             But
             be
             it
             so
             .
             If
             some
             private
             sinnes
             ,
             yea
             sinnes
             of
             ignorance
             were
             to
             be
             publiquely
             confessed
             when
             they
             were
             known
             ,
             how
             much
             more
             were
             publique
             and
             scandalous
             sins
             to
             be
             publiquely
             confessed
             ?
             2.
             
             The
             Hebrews
             understand
             the
             Law
             of
             confession
             to
             be
             extended
             to
             all
             sinnes
             whatsoever
             that
             were
             expiated
             by
             Sacrifice
             ,
             and
             that
             before
             atonement
             could
             be
             made
             ,
             the
             sinner
             must
             make
             confession
             and
             say
             ,
             
               O
               God
               I
               have
               sinned
               ,
               and
               done
               perversely
               ,
               I
               have
               trespassed
               before
               thee
               ,
               and
               have
               done
               thus
               and
               thus
               :
               and
               lo
               I
               repent
               and
               am
               ashamed
               of
               my
               doings
               ,
               and
               I
               will
               never
               doe
               this
               thing
               againe
               .
            
             3.
             
             In
             all
             Sacrifices
             for
             atonement
             or
             expiation
             a
             man
             laid
             his
             hand
             upon
             the
             head
             of
             his
             offering
             ,
             Levit.
             1.
             4.
             
             Exod.
             29.
             10
             ,
             15
             ,
             19.
             
             This
             laying
             on
             of
             hands
             was
             the
             rite
             used
             in
             confession
             of
             sinne
             ,
             whereby
             a
             man
             did
             professe
             that
             he
             was
             worthy
             to
             be
             destroyed
             for
             his
             sinne
             ,
             and
             that
             he
             laid
             his
             sinne
             upon
             the
             beast
             which
             was
             
             killed
             in
             his
             stead
             ,
             thereby
             figuring
             that
             upon
             Christ
             are
             laid
             the
             iniquities
             of
             us
             all
             .
             And
             with
             the
             laying
             on
             of
             hands
             upon
             the
             Sacrifice
             ,
             confession
             of
             sinne
             was
             made
             by
             word
             of
             mouth
             ;
             which
             as
             it
             is
             the
             judgement
             of
             a
             Interpreters
             ,
             so
             it
             is
             easily
             proved
             from
             Levit.
             16.
             21.
             
             
               And
               Aaron
               shall
               lay
               both
               his
               hands
               upon
               the
               head
               of
               the
               live
               Goat
               ,
               and
               confesse
               over
               him
               all
               the
               iniquities
               of
               the
               children
               of
               Israel
               ,
               and
               all
               their
               transgressions
               in
               all
               their
               sinnes
               ,
               putting
               them
               upon
               the
               head
               of
               the
               Goat
               .
            
             Whereupon
             I
             conclude
             ,
             that
             any
             sinne
             which
             was
             expiated
             by
             Sacrifice
             ,
             whether
             a
             publique
             or
             secret
             offence
             ,
             was
             confessed
             before
             it
             was
             expiated
             .
             4.
             
             The
             Law
             Numb
             .
             5.
             6.
             extends
             confession
             to
             any
             sinne
             that
             men
             commit
             ,
             as
             hath
             been
             before
             observed
             .
             5.
             
             
               Philippus
               Gamachaeus
            
             a
             learned
             Doctor
             of
             
               Sorbon
               ,
               comment
               .
               in
               tertiam
               partem
               Thomae
               ,
               de
               Paenitentiae
               Sacramento
               cap.
            
             13.
             doth
             ingenuously
             acknowledge
             ,
             that
             the
             foresaid
             law
             of
             Moses
             ,
             concering
             confession
             of
             sinne
             ,
             is
             no
             warrant
             for
             their
             private
             auricular
             ,
             and
             Sacramentall
             confession
             ,
             b
             because
             the
             Jewes
             were
             not
             by
             that
             Law
             bound
             to
             confesse
             any
             other
             sinnes
             ,
             but
             sinfull
             actions
             or
             externall
             transgressions
             ,
             nor
             all
             such
             ,
             but
             chiefly
             the
             notorious
             and
             scandalous
             sinnes
             .
             If
             he
             had
             perceived
             the
             least
             colour
             of
             an
             argument
             ,
             from
             that
             Mosaicall
             Law
             ,
             for
             the
             necessity
             of
             confessing
             private
             sinnes
             to
             the
             Priest
             ,
             surely
             he
             had
             taken
             hold
             of
             it
             ,
             and
             had
             not
             quit
             it
             .
          
        
         
           
           
             
               CHAP.
               XIII
               .
               Master
            
             Prynnes
             Argument
             from
             
               1
               Cor.
               10.
            
             (
             which
             he
             takes
             to
             be
             unanswerable
             )
             discussed
             and
             confuted
             .
          
           
             MAster
             Prynne
             in
             the
             15.
             page
             of
             his
             Vindication
             endeavoureth
             to
             prove
             ,
             that
             spirituall
             pollution
             by
             reason
             of
             grosse
             and
             scandalous
             sinnes
             ,
             did
             not
             debaree
             them
             that
             were
             circumcised
             from
             the
             Passeover
             .
             as
             Paul
             (
             saith
             he
             )
             
               expressely
               determines
            
             1
             Cor.
             10.
             1.
             to
             10.
             
               (
               an
               unanswerable
               Text
               to
               this
               purpose
               )
               moreover
               Brethren
               I
               would
               not
               that
               ye
               should
               be
               ignorant
               that
               :
            
             (
             the
             Text
             saith
             
               how
               that
               )
               all
               our
               Fathers
               were
               under
               the
               Cloud
               ,
               and
               all
               passed
               through
               the
               Sea
               ,
               &
               were
               all
               Baptized
               unto
            
             Moses
             
               in
               the
               Cloud
               &
               in
               the
               Sea
               ;
               and
               did
               all
               eat
               the
               same
               spirituall
               meat
               (
               to
               wit
               the
               Passeover
               and
               Manna
               )
               and
               did
               :
               all
               drinke
               of
               the
               same
               spirituall
               drinke
               ,
               for
               they
               dranke
               of
               the
               Rock
               that
               followed
               them
               ,
               and
               that
               Rock
               was
               Christ.
               But
               perhaps
               all
               these
               Communicants
               were
               visible
               Saints
               ,
               free
               from
               any
               legall
               pollution
               ,
               at
               least
               not
               Tainted
               with
               any
               scandalous
               sinne
               :
               The
               Apostle
               to
               take
               off
               this
               evasion
               ,
               subjoynes
               ,
               in
               the
               very
               next
               words
               .
               But
               with
               many
               of
               them
               ,
               God
               was
               not
               well
               pleased
               ,
            
             &c.
             
             
               So
               that
               the
               Israelites
               being
               once
               circumcised
               ,
               were
               all
               admitted
               to
               eat
               the
               Passeover
               ,
               though
               some
               of
               them
               were
               Idolaters
               ,
               others
               lusters
               after
               evill
               things
               ;
               others
               fornicators
               ,
               others
               tempters
               of
               Christ
               ;
               others
               murmurers
               against
               God
               and
            
             Moses
             .
             The
             same
             argument
             he
             hinteth
             pag.
             9.
             to
             prove
             the
             like
             under
             the
             Gospell
             .
             It
             's
             one
             of
             Erastus
             his
             argments
             ,
             
               Confirm
               .
               Thes.
               pag.
            
             118.
             119.
             and
             as
             colourable
             as
             any
             other
             ,
             yet
             not
             unanswerable
             as
             Master
             Prynne
             holds
             .
          
           
             
               For
               1.
               though
               he
               saith
               the
               Apostle
               cleerly
               determines
               ,
               that
               those
               who
               were
               tainted
               with
               grosse
               and
               scandalous
               sinnes
               ,
               were
               admitted
               to
               the
               Passeover
               ;
               yet
               I
               finde
               nothing
               of
               the
               Passeover
               ,
               neither
               in
               the
               Text
               ,
               nor
               in
               the
               sence
               of
               any
               Interpreter
               which
               I
               have
               looked
               upon
               .
               Nay
               ,
               it
               did
               not
               so
               much
               as
               fall
               in
               the
               thoughts
               of
               Erastus
               himself
               ;
               for
               Beza
               having
               objected
               to
               him
               that
               he
               ought
               to
               have
               compared
               our
               Sacraments
               with
               the
               purely
               sacred
               Feasts
               in
               the
               old
               Testament
               rather
               than
               with
               the
               manna
               ,
               and
               with
               the
               water
               of
               the
               Rock
               ,
               which
               were
               for
               corporall
               nourishment
               ;
               Erastus
               replyeth
               nothing
               concerning
               the
               Passeover
               (
               which
               had
               been
               his
               best
               answer
               
               if
               he
               had
               seen
               any
               probability
               for
               it
               ,
               )
               onely
               he
               saith
               that
               he
               compareth
               our
               Sacraments
               with
               the
               manna
               and
               the
               water
               of
               the
               Rock
               ,
               as
               the
               Apostle
               doth
               before
               him
               .
            
             
               2.
               
               The
               Text
               it self
               seemeth
               rather
               to
               determine
               clearly
               ,
               that
               the
               Passeover
               is
               not
               there
               intended
               for
               all
               the
               other
               particulars
               there
               mentioned
               did
               agree
               to
               all
               the
               Israelites
               ,
               men
               ,
               women
               ,
               and
               Children
               :
               all
               these
               were
               under
               the
               Cloud
               ,
               and
               all
               these
               passed
               through
               the
               Sea
               ,
               and
               all
               these
               drank
               of
               the
               water
               of
               the
               Rock
               ;
               and
               why
               shall
               we
               not
               understand
               ,
               that
               all
               these
               did
               also
               eat
               of
               the
               same
               spirituall
               meat
               ,
               that
               is
               of
               the
               Manna
               ,
               not
               of
               the
               Passeover
               ,
               of
               which
               women
               and
               Children
               under
               13
               yeares
               of
               age
               did
               not
               eat
               :
               neither
               did
               all
               the
               males
               above
               13
               yeares
               eat
               of
               it
               ▪
               for
               the
               unclean
               were
               excluded
               by
               the
               Law
               :
               those
               that
               were
               in
               a
               journey
               did
               not
               eat
               of
               it
               nor
               the
               hired
               Servant
               :
               the
               sick
               saith
               Erastus
               did
               not
               eat
               of
               it
               :
               the
               Jewes
               exclude
               also
               the
               Dumbe
               and
               the
               Deaf
               .
               If
               it
               be
               said
               ,
               that
               vers
               .
               1.
               speaketh
               onely
               of
               the
               Fathers
               ,
               and
               that
               therefore
               the
               Text
               is
               not
               to
               be
               understood
               of
               women
               and
               Children
               also
               .
               I
               answer
               ,
               This
               is
               as
               inconsequent
               ,
               as
               if
               one
               would
               argue
               ,
               Paul
               saith
               
                 Men
                 ,
                 Brethren
                 ,
                 and
                 Fathers
                 ,
              
               therefore
               no
               women
               were
               among
               that
               multitude
               of
               the
               people
               Act.
               21.
               35.
               36.
               39.
               40.
               or
               thus
               ,
               the
               Apostle
               saith
               
                 Brethren
                 pray
                 for
                 us
              
               ,
               therefore
               he
               desires
               not
               beleeving
               Sisters
               to
               pray
               for
               him
               .
               In
               this
               same
               Text
               in
               hand
               ,
               the
               Apostle
               speakes
               to
               the
               whole
               Church
               of
               Corinth
               ,
               to
               make
               them
               afraid
               of
               Gods
               judgements
               if
               they
               sinne
               as
               the
               Israelites
               did
               .
               If
               he
               had
               argued
               onely
               from
               the
               sinne
               and
               judgement
               of
               the
               men
               ,
               and
               not
               also
               of
               the
               women
               in
               the
               wildernesse
               ,
               the
               women
               in
               Corinth
               had
               so
               much
               the
               lesse
               applyed
               it
               to
               themselves
               .
               But
               if
               I
               should
               grant
               (
               which
               will
               never
               be
               proved
               )
               that
               by
               the
               Fathers
               are
               understood
               the
               men
               onely
               ,
               yet
               it
               cannot
               be
               said
               that
               as
               all
               the
               men
               of
               Israel
               were
               Baptized
               in
               the
               Cloud
               and
               Sea
               ,
               and
               all
               of
               them
               drank
               of
               the
               same
               spirituall
               drink
               which
               came
               out
               of
               the
               Rock
               ,
               so
               all
               of
               them
               did
               eat
               the
               Passeover
               ▪
               for
               even
               of
               the
               males
               divers
               were
               excluded
               from
               the
               Passeover
               ,
               as
               the
               unclean
               ,
               the
               hired
               Servant
               ,
               the
               Child
               ,
               the
               sick
               ,
               &c.
               so
               that
               this
               would
               make
               the
               Apostles
               argumentation
               running
               upon
               a
               five-fold
               all
               to
               hang
               ill
               together
               .
               I
               had
               not
               insisted
               at
               all
               upon
               this
               ,
               but
               to
               shew
               the
               weak
               grounds
               of
               M
               
               r.
               Prynnes
               strong
               confidence
               .
            
             
               
               3.
               
               If
               this
               argument
               of
               his
               hold
               good
               ,
               he
               must
               grant
               by
               Analogy
               that
               all
               Baptized
               persons
               must
               be
               admitted
               to
               the
               Lords
               Table
               ,
               though
               they
               be
               Idolaters
               ,
               fornicators
               ,
               &c.
               which
               as
               it
               is
               contrary
               to
               the
               Ordinance
               of
               Parliament
               ,
               so
               to
               his
               own
               professed
               Tenents
               ,
               for
               he
               professeth
               otherwhere
               ,
               he
               is
               not
               for
               the
               admission
               of
               scandalous
               persons
               to
               the
               Sacrament
               ,
               and
               that
               he
               would
               have
               them
               in
               case
               of
               obstinacy
               ,
               not
               onely
               suspended
               from
               the
               Sacrament
               ,
               but
               excommunicated
               from
               all
               other
               Ordinances
               ,
               till
               publike
               satisfaction
               given
               for
               the
               scandall
               ,
               and
               till
               externall
               symptomes
               of
               repentance
               appear
               .
               So
               
                 the
                 Antidote
                 animadverted
              
               tells
               us
               and
               his
               owne
               vindication
               pag.
               50.
               
               If
               this
               be
               his
               minde
               ,
               then
               it
               is
               incumbent
               to
               him
               to
               loose
               his
               owne
               knot
               ,
               all
               circumcised
               persons
               though
               Tainted
               with
               grosse
               scandalous
               sinnes
               ,
               as
               Idolatry
               ,
               and
               Fornication
               ,
               were
               admitted
               to
               the
               Passeover
               ,
               and
               so
               it
               ought
               to
               be
               under
               the
               Gospell
               .
               If
               he
               say
               that
               those
               scandalous
               sinners
               in
               the
               wildernesse
               had
               not
               been
               admonished
               ,
               were
               not
               obstinate
               ,
               or
               that
               they
               professed
               repentance
               ,
               and
               promised
               amendment
               ,
               and
               did
               not
               in
               the
               meane
               while
               persevere
               in
               their
               wickednesse
               ,
               but
               satisfied
               for
               the
               scandall
               :
               first
               how
               proves
               he
               that
               ?
               next
               ,
               in
               so
               saying
               he
               will
               answer
               for
               us
               as
               well
               as
               for
               himself
               ,
               and
               his
               argument
               (
               if
               all
               granted
               )
               cannot
               prove
               that
               such
               scandalous
               sinners
               as
               have
               manifest
               symptoms
               of
               impenitency
               ,
               or
               doe
               not
               confesse
               and
               forsake
               their
               sinne
               ,
               may
               be
               admitted
               to
               the
               Lords
               Table
               .
            
             
               4.
               
               The
               Manna
               and
               the
               water
               out
               of
               the
               Rock
               ,
               though
               they
               had
               a
               spirituall
               and
               evangelicall
               signification
               ,
               and
               di●
               typifie
               Jesus
               Christ
               ,
               yet
               they
               were
               also
               the
               ordinary
               Food
               and
               Drink
               of
               the
               people
               in
               the
               wildernesse
               :
               so
               that
               if
               scandalous
               sinners
               had
               been
               excluded
               from
               partaking
               of
               these
               ,
               they
               had
               been
               deprived
               of
               their
               ordinary
               daily
               corporall
               nourishment
               ;
               which
               makes
               a
               vast
               difference
               between
               their
               case
               in
               the
               wildernesse
               ,
               and
               ours
               at
               the
               Lords
               Table
               .
            
             
               
                 5.
                 
                 The
                 Apostle
                 speakes
                 of
                 those
                 scandalous
                 sinnes
                 ,
                 as
                 committed
                 ,
                 not
                 before
                 ,
                 but
                 after
                 the
                 eating
                 of
                 that
                 spirituall
                 meat
                 ,
                 and
                 drinking
                 of
                 that
                 spirituall
                 drink
                 ;
                 first
                 this
                 is
                 cleer
                 of
                 their
                 Baptisme
                 in
                 the
                 Cloud
                 and
                 in
                 the
                 Sea
                 ,
                 which
                 was
                 at
                 their
                 passing
                 through
                 the
                 Red
                 Sea
                 ,
                 Exod.
                 14.
                 before
                 any
                 of
                 the
                 grosse
                 and
                 scandalous
                 sinnes
                 there
                 mentioned
                 were
                 committed
                 ;
                 and
                 
                 therefore
                 was
                 not
                 pertinent
                 to
                 be
                 objected
                 .
                 Immediately
                 thereafter
                 they
                 did
                 eat
                 of
                 the
                 spirituall
                 meat
                 ,
                 that
                 is
                 of
                 the
                 manna
                 Exo.
                 16.
                 and
                 drank
                 of
                 the
                 spirituall
                 drink
                 ,
                 that
                 is
                 of
                 the
                 Water
                 out
                 of
                 the
                 Rock
                 which
                 followed
                 them
                 
                   Exod.
                   17.
                   to
                   give
                   drink
                   to
                   my
                   people
                   ,
                   my
                   chosen
                
                 saith
                 the
                 Lord
                 Isa.
                 43.
                 20.
                 
                 Now
                 after
                 those
                 men
                 had
                 eaten
                 of
                 the
                 spirituall
                 meat
                 ,
                 and
                 drunk
                 of
                 the
                 spirituall
                 drink
                 ,
                 they
                 did
                 fall
                 into
                 Idolatry
                 ,
                 Fornication
                 ,
                 &c.
                 and
                 this
                 is
                 all
                 which
                 the
                 Apostle
                 saith
                 ,
                 thereby
                 warning
                 the
                 Corinthians
                 not
                 to
                 presume
                 upon
                 their
                 partaking
                 in
                 the
                 Ordinances
                 ,
                 nor
                 to
                 think
                 all
                 well
                 with
                 themselves
                 ,
                 because
                 they
                 were
                 Baptized
                 ,
                 and
                 had
                 eaten
                 and
                 drunk
                 at
                 the
                 Lords
                 Table
                 ;
                 for
                 after
                 all
                 this
                 they
                 had
                 need
                 to
                 take
                 heed
                 ,
                 lest
                 they
                 fall
                 in
                 foule
                 sinnes
                 ,
                 and
                 lust
                 after
                 evill
                 things
                 ,
                 and
                 so
                 draw
                 upon
                 themselves
                 the
                 heavier
                 judgements
                 .
                 That
                 which
                 Master
                 Prynne
                 takes
                 for
                 granted
                 (
                 upon
                 a
                 marvellous
                 mistake
                 of
                 the
                 Apostles
                 words
                 )
                 he
                 hath
                 yet
                 to
                 prove
                 ,
                 that
                 is
                 ,
                 that
                 after
                 some
                 of
                 them
                 had
                 fallen
                 into
                 Idolatry
                 ,
                 others
                 into
                 fornication
                 ,
                 others
                 into
                 murmuring
                 against
                 God
                 ,
                 those
                 who
                 were
                 known
                 to
                 have
                 committed
                 those
                 grosse
                 and
                 scandalous
                 sinnes
                 ,
                 were
                 allowed
                 and
                 admitted
                 ,
                 as
                 before
                 ,
                 to
                 eat
                 of
                 the
                 spirituall
                 meat
                 ,
                 and
                 drink
                 of
                 the
                 spirituall
                 drink
                 .
                 I
                 mean
                 not
                 onely
                 the
                 Passeover
                 ,
                 (
                 which
                 is
                 not
                 at
                 all
                 meant
                 in
                 this
                 Text
                 )
                 but
                 even
                 from
                 the
                 Manna
                 and
                 the
                 water
                 of
                 the
                 Rock
                 those
                 scandalous
                 sinners
                 were
                 cut
                 off
                 by
                 death
                 ,
                 except
                 such
                 of
                 them
                 as
                 did
                 repent
                 and
                 turn
                 ,
                 for
                 whom
                 atonement
                 was
                 made
                 to
                 God.
                 As
                 soon
                 as
                 Moses
                 came
                 into
                 the
                 camp
                 ,
                 he
                 gave
                 a
                 charge
                 to
                 slay
                 every
                 man
                 his
                 Brother
                 ,
                 and
                 every
                 man
                 his
                 companion
                 which
                 had
                 committed
                 the
                 sinne
                 of
                 Idolatry
                 :
                 and
                 for
                 the
                 rest
                 who
                 survived
                 Moses
                 made
                 atonement
                 ,
                 and
                 got
                 an
                 answer
                 of
                 Peace
                 from
                 God
                 ,
                 concerning
                 them
                 .
                 Exo.
                 32.
                 
                 &
                 33.
                 
                 We
                 read
                 also
                 that
                 the
                 Lord
                 plagued
                 the
                 people
                 ,
                 because
                 of
                 their
                 Idolatry
                 Exo.
                 32.
                 35.
                 and
                 the
                 people
                 did
                 mourn
                 and
                 humble
                 themselves
                 and
                 cast
                 off
                 their
                 Ornaments
                 Exo.
                 33.
                 4.
                 
                 So
                 that
                 (
                 I
                 am
                 sure
                 )
                 the
                 first
                 case
                 mentioned
                 by
                 the
                 Apostle
                 maketh
                 much
                 against
                 our
                 Opposites
                 .
                 The
                 second
                 example
                 is
                 the
                 matter
                 of
                 Peor
                 ,
                 where
                 they
                 did
                 fall
                 both
                 into
                 Idolatry
                 and
                 Fornication
                 together
                 ;
                 but
                 what
                 came
                 of
                 it
                 ?
                 Moses
                 gave
                 a
                 charge
                 to
                 the
                 Judges
                 of
                 Israel
                 ,
                 to
                 slay
                 every
                 one
                 his
                 men
                 that
                 were
                 joyned
                 to
                 
                   Baal
                   Peor
                   Numb
                
                 .
                 25.
                 5.
                 and
                 there
                 died
                 also
                 of
                 the
                 
                 Plague
                 24000.
                 v.
                 9.
                 
                 But
                 what
                 was
                 the
                 peoples
                 part
                 in
                 Repenting
                 ?
                 vers
                 .
                 6.
                 tells
                 us
                 ,
                 that
                 
                   all
                   the
                   congregation
                   of
                   the
                   Children
                   of
                   Israel
                   were
                   weeping
                   before
                   the
                   door
                   of
                   the
                   Tabernacle
                   of
                   the
                   Congregation
                
                 ;
                 and
                 for
                 those
                 that
                 remained
                 alive
                 ,
                 Phinehes
                 made
                 atonement
                 ,
                 and
                 the
                 Lord
                 smelled
                 a
                 savour
                 of
                 rest
                 vers
                 .
                 11.
                 13.
                 
                 As
                 for
                 the
                 third
                 case
                 ,
                 instanced
                 by
                 the
                 Apostle
                 ,
                 which
                 is
                 the
                 tempting
                 of
                 Christ
                 ,
                 
                   much
                   people
                   of
                   Israel
                   dyed
                
                 for
                 it
                 ,
                 and
                 the
                 remnant
                 did
                 repent
                 ,
                 and
                 confesse
                 that
                 particular
                 sinne
                 that
                 they
                 had
                 
                   spoken
                   against
                   the
                   Lord
                   and
                   against
                
                 Moses
                 ,
                 and
                 therefore
                 did
                 desire
                 Moses
                 ,
                 to
                 pray
                 unto
                 the
                 Lord
                 for
                 them
                 .
                 Num.
                 21.
                 6.
                 7.
                 
                 Lastly
                 ,
                 for
                 that
                 of
                 murmuring
                 ,
                 those
                 that
                 had
                 the
                 chiefe
                 hand
                 in
                 it
                 died
                 of
                 the
                 Plague
                 ,
                 Num.
                 14.
                 37.
                 and
                 
                   the
                   people
                   mourned
                   greatly
                
                 ,
                 and
                 confessed
                 ,
                 
                   We
                   have
                   sinned
                   vers
                
                 .
                 34.
                 40.
                 
                 And
                 thus
                 by
                 searching
                 for
                 an
                 Answer
                 to
                 our
                 Opposites
                 argument
                 ,
                 we
                 have
                 found
                 this
                 argument
                 against
                 them
                 .
              
               
                 If
                 God
                 himself
                 did
                 execute
                 such
                 Discipline
                 upon
                 those
                 who
                 were
                 tainted
                 with
                 the
                 grosse
                 and
                 scandalous
                 sinnes
                 of
                 Idolatry
                 ,
                 Fornication
                 ,
                 &c.
                 
                 That
                 he
                 would
                 not
                 permit
                 them
                 to
                 enjoy
                 their
                 former
                 liberty
                 of
                 eating
                 of
                 the
                 Manna
                 ,
                 and
                 drinking
                 of
                 the
                 Water
                 of
                 the
                 Rock
                 ,
                 (
                 being
                 spirituall
                 meat
                 ,
                 and
                 spirituall
                 drink
                 ,
                 as
                 Typifying
                 Christ
                 ,
                 though
                 appointed
                 of
                 God
                 also
                 for
                 ordinary
                 daily
                 food
                 and
                 drink
                 to
                 his
                 people
                 )
                 untill
                 they
                 mourned
                 ,
                 repented
                 ,
                 confessed
                 ,
                 and
                 atonement
                 was
                 made
                 for
                 them
                 :
                 It
                 is
                 much
                 lesse
                 the
                 will
                 of
                 God
                 ,
                 that
                 such
                 scandalous
                 sinners
                 ,
                 as
                 are
                 manifestly
                 impenitent
                 and
                 manifestly
                 not
                 reconciled
                 to
                 God
                 ,
                 should
                 be
                 admitted
                 and
                 received
                 to
                 the
                 Lords
                 Supper
                 ,
                 which
                 is
                 an
                 Ordinance
                 purely
                 spirituall
                 .
              
               
                 But
                 the
                 former
                 part
                 is
                 true
                 .
                 Therefore
                 so
                 is
                 the
                 latter
                 .
              
            
             
               
                 6.
                 
                 Another
                 Answer
                 I
                 shall
                 adde
                 ,
                 (
                 though
                 I
                 need
                 adde
                 no
                 more
                 )
                 Those
                 sinnes
                 mentioned
                 by
                 the
                 Apostle
                 were
                 not
                 scandals
                 given
                 by
                 a
                 few
                 persons
                 ,
                 nor
                 yet
                 by
                 a
                 few
                 Families
                 ,
                 nor
                 by
                 a
                 Tribe
                 ,
                 but
                 they
                 were
                 common
                 nationall
                 sinnes
                 ;
                 and
                 so
                 fall
                 not
                 within
                 the
                 verge
                 of
                 our
                 Controversie
                 ,
                 which
                 is
                 not
                 concerning
                 the
                 suspending
                 of
                 a
                 scandalous
                 Nation
                 from
                 the
                 Sacrament
                 ,
                 for
                 some
                 nationall
                 sinne
                 ;
                 but
                 concerning
                 the
                 suspension
                 of
                 scandalons
                 persons
                 for
                 their
                 personall
                 publike
                 offences
                 .
                 If
                 it
                 
                 be
                 objected
                 unto
                 me
                 ,
                 that
                 the
                 Apostle
                 saith
                 ,
                 that
                 some
                 of
                 them
                 were
                 Idolaters
                 ,
                 and
                 some
                 of
                 them
                 did
                 commit
                 Fornication
                 ,
                 &c.
                 
                 I
                 answer
                 ,
                 when
                 he
                 saith
                 some
                 ,
                 he
                 saith
                 so
                 in
                 reference
                 to
                 the
                 All
                 which
                 had
                 gone
                 before
                 ,
                 that
                 is
                 ,
                 all
                 the
                 Israelites
                 who
                 did
                 eat
                 of
                 the
                 Manna
                 and
                 drink
                 of
                 the
                 water
                 of
                 the
                 Rock
                 ,
                 during
                 the
                 40
                 yeers
                 in
                 the
                 wildernesse
                 ,
                 successively
                 :
                 so
                 that
                 he
                 makes
                 a
                 distribution
                 of
                 Israel
                 in
                 the
                 wildernesse
                 ,
                 comparing
                 one
                 passage
                 with
                 another
                 ,
                 not
                 distributing
                 those
                 that
                 lived
                 together
                 at
                 one
                 and
                 the
                 same
                 time
                 .
                 And
                 that
                 it
                 must
                 needs
                 be
                 so
                 understood
                 I
                 prove
                 from
                 Exo.
                 32.
                 where
                 we
                 find
                 
                   all
                   the
                   people
                
                 falling
                 into
                 Idolatry
                 ,
                 so
                 
                   Num.
                   14.
                   2.
                   
                   And
                   all
                   the
                   Children
                   of
                   Israel
                   murmured
                   against
                
                 Moses
                 
                   and
                   against
                
                 Aaron
                 .
                 The
                 other
                 two
                 are
                 also
                 called
                 the
                 sinnes
                 of
                 the
                 people
                 ,
                 and
                 of
                 Israel
                 ,
                 and
                 the
                 people
                 were
                 punished
                 ,
                 and
                 for
                 one
                 of
                 them
                 all
                 the
                 Heads
                 of
                 the
                 people
                 commanded
                 to
                 be
                 hanged
                 .
                 Num.
                 21.
                 5.
                 6.
                 
                 &
                 25.
                 3.
                 4.
                 
                 Peradventure
                 every
                 one
                 did
                 not
                 act
                 in
                 each
                 of
                 these
                 sinnes
                 ,
                 but
                 yet
                 they
                 were
                 nationall
                 (
                 as
                 we
                 call
                 nationall
                 )
                 sinnes
                 ,
                 the
                 generality
                 of
                 the
                 Children
                 of
                 Israel
                 ,
                 either
                 acting
                 or
                 partaking
                 therein
                 .
                 In
                 such
                 a
                 case
                 Augustine
                 thought
                 fit
                 to
                 suspend
                 the
                 exercising
                 of
                 Excommunication
                 for
                 the
                 sinne
                 of
                 drunkennesse
                 rather
                 than
                 to
                 excommunicate
                 all
                 Africa
                 .
              
               
                 These
                 are
                 my
                 six
                 answers
                 to
                 Master
                 Prynnes
                 unanswerable
                 argument
                 .
              
            
          
           
             The
             end
             of
             the
             first
             Book
             .
          
        
         
           
           
           
           
             AN
             APPENDIX
             To
             the
             First
             Booke
             :
             Containing
             an
             additionall
             debate
             concerning
             the
             Jewish
             Church-Government
             and
             Censures
             .
          
           
             I
             Have
             said
             enough
             (
             as
             I
             suppose
             )
             of
             a
             Church-Government
             and
             Church-Censures
             distinct
             from
             Magistracy
             and
             civill
             Justice
             among
             the
             Jewes
             ,
             whereby
             the
             seeming
             Old
             Testament
             strength
             of
             the
             Erastians
             ,
             is
             sufficiently
             yea
             abundantly
             broken
             ;
             And
             now
             it
             appeareth
             how
             ill
             grounded
             that
             Assertion
             is
             which
             did
             lately
             come
             abroad
             in
             the
             Discourse
             entituled
             ,
             
               The
               difference
               about
               Church-government
               ended
            
             Pag.
             8.
             
             
               Moses
               was
               first
               the
               sole
               Ruler
               ,
               &c.
               
               Afterwards
               when
               Kings
               reigned
               in
               Israel
               ,
               King
               Solomon
               put
               Abiathar
               the
               high
               Priest
               from
               his
               Office
               ,
               setting
               up
               Zadok
               ,
               and
               David
               distinguished
               the
               courses
               of
               the
               Priests
               ,
               and
               other
               godly
               Kings
               from
               time
               to
               time
               ruled
               in
               things
               Ecclesiasticall
               ,
               and
               Priests
               never
               ;
               till
               that
               after
               their
               returne
               from
               the
               Babylonish
               captivity
               ,
               &c.
               
            
             
             And
             no
             better
             grounded
             are
             the
             first
             five
             questions
             in
             M
             r
             Prynne
             his
             
               Diotrephes
               catechised
            
             ,
             in
             which
             he
             doth
             intimate
             that
             there
             was
             no
             distinct
             Ecclesiasticall
             jurisdiction
             among
             the
             Jewes
             ,
             and
             that
             all
             scandalous
             sinnes
             and
             offences
             now
             pretended
             to
             be
             of
             Ecclesiasticall
             cognisance
             ,
             were
             by
             Gods
             owne
             institution
             throughout
             the
             old
             Testament
             ,
             inquireable
             ,
             examinable
             ,
             determinable
             ,
             and
             punishable
             onely
             by
             the
             temporall
             Magistrates
             or
             ●ivill
             powers
             ,
             not
             by
             any
             Ecclesiasticall
             persons
             or
             Officers
             .
             But
             when
             he
             should
             prove
             that
             there
             was
             no
             Ecclesiasticall
             jurisdiction
             distinct
             from
             the
             civill
             ,
             he
             brings
             many
             Scriptures
             to
             prove
             that
             there
             was
             a
             civill
             jurisdiction
             and
             civill
             or
             temporall
             punishments
             in
             the
             Old
             Testament
             .
             How
             cold
             the
             consequence
             from
             hence
             will
             be
             ,
             against
             Church-Government
             ,
             the
             intelligent
             Reader
             cannot
             but
             perceive
             .
          
           
             The
             most
             of
             that
             strength
             which
             doth
             militate
             against
             these
             Erastian
             Principles
             ,
             is
             presented
             and
             drawn
             up
             in
             this
             preceding
             Booke
             .
             That
             which
             I
             now
             intend
             is
             onely
             an
             additionall
             debate
             .
          
           
             And
             first
             of
             all
             it
             is
             to
             be
             observed
             that
             the
             same
             point
             of
             Controversie
             is
             debated
             a
             with
             the
             Anabaptists
             ,
             they
             holding
             as
             the
             Erastians
             doe
             ,
             that
             in
             the
             old
             Testament
             ,
             there
             was
             but
             one
             kind
             of
             government
             ,
             one
             kind
             of
             jurisdiction
             ,
             one
             kind
             of
             punishment
             ,
             and
             that
             it
             was
             Civill
             or
             Temporall
             ;
             but
             an
             Ecclesiasticall
             Judicature
             or
             censure
             in
             the
             old
             Testament
             they
             deny
             .
             Wherein
             they
             are
             contradicted
             by
             those
             that
             writ
             against
             them
             .
          
           
             Secondly
             ,
             we
             must
             distinguish
             with
             great
             caution
             ,
             and
             (
             as
             they
             say
             )
             
               cum
               grano
               salis
            
             ,
             between
             that
             which
             was
             ordinary
             and
             that
             which
             was
             extraordinary
             in
             the
             Jewish
             Government
             .
             We
             can
             not
             ,
             from
             extraordinary
             cases
             collect
             and
             conclude
             that
             which
             was
             the
             fixed
             ,
             setled
             ,
             ordinary
             rule
             .
             The
             examples
             which
             have
             been
             alledged
             for
             the
             administration
             of
             Church-Government
             ,
             the
             purging
             away
             of
             scandals
             ,
             the
             ordering
             of
             
             the
             Ministery
             in
             the
             old
             Testament
             ,
             by
             the
             Temporall
             Magistrate
             or
             civill
             powers
             onely
             ,
             and
             by
             their
             owne
             immediate
             authority
             ,
             how
             truly
             alledged
             or
             how
             rightly
             apprehended
             shall
             appeare
             by
             and
             by
             :
             this
             I
             say
             for
             the
             present
             ,
             diverse
             of
             them
             were
             extraordinary
             cases
             ,
             and
             are
             recorded
             as
             presidents
             for
             godly
             Magistrates
             their
             duty
             and
             authority
             ,
             b
             not
             in
             a
             reformed
             and
             constituted
             Church
             ,
             but
             in
             a
             Church
             which
             is
             full
             of
             disorders
             ,
             and
             wholly
             out
             of
             course
             ,
             needing
             reformation
             .
             So
             that
             the
             Erastian
             Arguments
             drawn
             from
             those
             examples
             ,
             for
             investing
             the
             Magistrate
             with
             the
             whole
             and
             sole
             power
             of
             Government
             and
             jurisdiction
             in
             Ecclesiasticall
             affaires
             ,
             are
             no
             whit
             better
             than
             the
             Popish
             and
             Prelaticall
             Arguments
             ,
             for
             the
             lawfulnesse
             of
             the
             civill
             power
             and
             places
             of
             Clergymen
             (
             as
             they
             called
             them
             )
             drawne
             from
             some
             extraordinary
             examples
             of
             Aaron
             his
             joyning
             with
             Moses
             ,
             and
             Eleazer
             with
             Ioshua
             ,
             in
             civill
             businesse
             of
             greatest
             consequence
             ;
             of
             the
             administration
             and
             Government
             of
             the
             Commonwealth
             by
             Eli
             the
             Priest
             ,
             and
             by
             Samuel
             the
             Prophet
             ;
             of
             the
             anointing
             of
             Iehu
             to
             be
             King
             by
             Elisha
             ;
             of
             the
             killing
             of
             Athaliah
             ,
             and
             the
             making
             of
             Ioash
             King
             by
             the
             authority
             of
             Iebojada
             the
             Priest
             ;
             of
             the
             withstanding
             and
             thrusting
             out
             of
             King
             Uzziah
             ,
             by
             fourscore
             valiant
             men
             of
             the
             Priests
             ,
             and
             such
             like
             cases
             .
             Master
             Prynne
             himself
             in
             his
             
               Diotrephes
               catechised
            
             pag.
             4.
             noteth
             that
             Ezra
             the
             Priest
             received
             a
             speciall
             commission
             from
             Artaxerxes
             ,
             to
             set
             Magistrates
             and
             Judges
             which
             might
             judge
             all
             the
             people
             Ezra
             7.
             11
             ,
             25.
             from
             all
             which
             it
             appeareth
             that
             as
             Priests
             did
             extraordinary
             some
             things
             which
             ordinarily
             belonged
             to
             Magistracy
             ,
             so
             Magistrats
             did
             extraordinarily
             that
             which
             ordinarily
             did
             not
             belong
             to
             their
             administration
             .
             I
             conclude
             this
             point
             with
             a
             passage
             in
             the
             second
             book
             of
             the
             Discipline
             of
             the
             Church
             of
             Scotland
             Chap.
             10.
             
             
               And
               although
               Kings
               and
               Princes
               that
               be
               godly
               ,
               sometimes
               by
               their
               own
               authority
               ,
               when
               the
               Church
               is
               corrupted
               ,
               and
               all
               things
               out
               of
               order
               ,
               place
               Ministers
               ,
               and
               restore
               the
               true
               service
               of
               the
               Lord
               ,
               after
               the
               example
               of
               some
               godly
               Kings
               of
               Judah
               and
               divers
               godly
               Emperours
               and
               Kings
               also
               in
               the
               light
               of
               the
               new
               Testament
               :
               yet
               where
               the
               Ministery
               of
               the
               Church
               is
               once
               lawfully
               constituted
               ,
               and
               they
               that
               are
               placed
               doe
               their
               Office
               faithfully
               ,
               all
               godly
               Princes
               and
               Magistrates
               ought
               to
               beare
               and
               obey
               their
               voyce
               ,
               and
               reverence
            
             
             
               the
               Majesty
               of
               the
               Sonne
               of
               God
               speaking
               in
               them
               .
            
          
           
             In
             the
             third
             place
             ,
             let
             us
             take
             a
             particular
             survey
             of
             such
             Objections
             ,
             from
             which
             the
             Erastians
             doe
             conclude
             that
             the
             power
             of
             Church-gov●rnment
             in
             the
             old
             Testament
             was
             onely
             in
             the
             hand
             of
             the
             Magistrate
             .
          
           
             
               And
               first
               concerning
               Moses
               ,
               it
               is
               objected
               that
               he
               being
               the
               supreme
               Magistrate
               did
               give
               Lawes
               and
               Ordinances
               for
               ordering
               the
               Church
               in
               things
               pertaining
               to
               God.
               
            
             
               Answ.
               This
               he
               did
               as
               a
               Prophet
               from
               the
               mouth
               of
               the
               Lord
               ,
               yea
               as
               a
               type
               of
               Jesus
               Chri●t
               the
               great
               Prophet
               ,
               Deut.
               18.
               15.
               18.
               not
               as
               civill
               Magistrate
               .
            
          
           
             
               2.
               
               Object
               .
               We
               read
               not
               of
               an
               Ecclesiasticall
               Sanhedrin
               adjoyned
               with
               Moses
               ,
               but
               onely
               of
               a
               civill
               Sanhedrin
               Num.
               11.
               
               Neither
               doth
               the
               Talmud
               mention
               any
               supreme
               Sanhedrin
               but
               one
               .
            
             
               Answ.
               1.
               
               If
               those
               70
               Elders
               ,
               Num.
               11.
               be
               understood
               onely
               of
               the
               civill
               Sanhedrin
               ,
               (
               which
               some
               doe
               not
               admit
               ,
               though
               for
               my
               part
               I
               doe
               not
               gainsay
               it
               )
               yet
               we
               read
               of
               the
               con●itution
               of
               another
               Sanhedrin
               or
               Assembly
               of
               70
               before
               them
               .
               Which
               I
               have
               before
               proved
               from
               Exod.
               24.
               1.
               
            
             
               2.
               
               And
               if
               there
               had
               been
               no
               dis●inct
               Ecclesiasticall
               Sanhedrin
               in
               Moses
               his
               time
               ,
               yet
               by
               the
               Law
               ,
               Deut.
               17.
               when
               the
               people
               came
               into
               the
               Land
               of
               promise
               ,
               they
               were
               to
               have
               two
               distinct
               Courts
               in
               the
               place
               which
               the
               Lord
               should
               choose
               .
               Of
               which
               also
               before
               .
               And
               whereas
               M
               r
               Prynne
               in
               his
               
                 Diotrephes
                 catechised
                 quaest
              
               .
               2.
               intimateth
               ,
               that
               by
               the
               Law
               Deut.
               17.
               the
               Priests
               were
               onely
               ●oyntly
               and
               together
               with
               the
               temporall
               Judges
               ,
               to
               resolve
               hard
               civill
               cases
               or
               controversies
               :
               this
               sence
               can
               neither
               agree
               with
               the
               dis●unction
               in
               the
               Text
               verse
               12.
               the
               man
               that
               will
               not
               hearken
               
                 unto
                 the
                 Priest
                 ,
                 or
                 unto
                 the
                 Judge
                 :
              
               nor
               yet
               with
               the
               received
               interpretation
               of
               those
               words
               
                 between
                 stroke
                 and
                 stroke
              
               ,
               that
               is
               ,
               
                 between
                 leprosie
                 and
                 leprosie
              
               ,
               the
               decision
               whereof
               ,
               is
               no
               where
               in
               Scripture
               found
               to
               be
               either
               committed
               unto
               or
               assumed
               by
               the
               civill
               Judge
               .
               As
               for
               the
               Talmud
               ,
               that
               of
               Babylon
               was
               not
               begun
               to
               be
               compiled
               before
               the
               yeere
               of
               〈◊〉
               367
               ,
               nor
               finished
               before
               the
               yeere
               of
               Christ
               500.
               
               The
               Ierusalem
               Talmud
               can
               pretend
               to
               no
               greater
               antiquity
               than
               the
               yeere
               of
               Christ
               230.
               
               So
               that
               both
               were
               collected
               long
               after
               the
               dissolution
               of
               the
               Sanhedrin
               and
               government
               of
               the
               Jewes
               .
               No
               
               marvell
               therefore
               ,
               if
               these
               declining
               times
               did
               weare
               out
               the
               memory
               of
               some
               part
               of
               their
               former
               government
               .
            
          
           
             
               3.
               
               Object
               .
               The
               King
               was
               by
               Gods
               appointment
               entrusted
               with
               the
               custody
               of
               the
               booke
               of
               the
               Law
               ,
               Deut.
               17.
               18.
               2
               
               King.
               11.
               12.
               
            
             
               Answ.
               1.
               
               The
               principall
               charge
               of
               the
               custody
               of
               the
               Law
               was
               committed
               to
               the
               Priests
               and
               Levites
               ,
               Deut.
               31.
               9
               ,
               24
               ,
               25
               26.
               
               Of
               the
               King
               it
               is
               onely
               said
               Deut.
               17.
               18.
               
               
                 That
                 he
                 shall
                 write
                 him
                 a
                 coppy
                 of
                 this
                 law
                 in
                 a
                 Booke
                 ,
                 out
                 of
                 that
                 which
                 is
                 before
                 the
                 Priests
                 and
                 Levites
                 .
              
            
             
               2.
               
               I
               heartily
               yeeld
               that
               a
               lawfull
               Magistrate
               ,
               whether
               Christian
               or
               Heathen
               ,
               ought
               to
               be
               a
               keeper
               or
               guardian
               of
               both
               Tables
               ,
               and
               as
               Gods
               V●cegerent
               hath
               authority
               to
               punish
               haynous
               sinnes
               against
               either
               Table
               ,
               by
               civill
               or
               corporall
               punishments
               which
               proves
               nothing
               against
               a
               〈◊〉
               Church-government
               for
               keeping
               pure
               the
               Ordinances
               of
               Christ.
               
            
          
           
             
               4.
               
               Object
               .
               King
               David
               did
               appoint
               the
               Offices
               of
               the
               Levites
               and
               divided
               their
               courses
               1
               Chr●…
               .
               23.
               
               So
               likewise
               did
               Solomon
               appoint
               the
               courses
               and
               charges
               of
               the
               Priests
               ,
               Levites
               and
               Porters
               in
               the
               Temple
               .
            
             
               
                 Answ.
                 David
              
               did
               not
               this
               thing
               as
               a
               King
               ,
               but
               as
               a
               Prophet
               ,
               2
               〈◊〉
               .
               8.
               14.
               
               
                 For
                 so
                 bad
                 David
                 the
                 man
                 of
                 God
                 commanded
              
               ;
               the
               same
               thing
               being
               also
               commanded
               by
               other
               Prophets
               of
               the
               Lord
               ,
               2
               hro
               .
               29.
               25.
               
               
                 According
                 to
                 the
                 commandement
                 of
                 David
                 ,
                 and
                 of
                 G●…d
                 the
                 Kings
                 seer
                 ,
                 and
                 Nathan
                 the
                 Prophet
                 ,
                 for
                 so
                 was
                 the
                 commandement
                 of
                 the
                 Lord
                 by
                 his
                 Prophets
                 .
              
               Which
               cleareth
               also
               Solomons
               part
               ,
               for
               (
               beside
               that
               himselfe
               also
               was
               a
               Prophet
               )
               he
               received
               from
               David
               the
               man
               of
               God
               ,
               a
               patterne
               of
               that
               which
               he
               was
               to
               doe
               in
               the
               worke
               of
               the
               house
               of
               the
               Lord
               ,
               and
               directions
               concerning
               the
               courses
               of
               the
               Levites
               ,
               1
               Chro.
               28.
               11
               ,
               12
               ,
               13.
               2
               
               Chro.
               8.
               14.
               
            
          
           
             
               5
               Object
               .
               King
               Solomon
               deposed
               Abiathar
               from
               his
               Priesthood
               ,
               and
               did
               put
               〈◊〉
               in
               his
               place
               .
            
             
               
                 Answ.
                 Abiathar
              
               was
               guilty
               of
               high
               treason
               for
               assis●ing
               and
               ayding
               Adonijah
               ,
               against
               Solomon
               ,
               whom
               not
               onely
               his
               father
               David
               but
               God
               himselfe
               had
               designed
               to
               the
               Crowne
               .
               So
               that
               the
               crime
               was
               of
               civill
               cognizance
               ,
               and
               Abiathar
               deserved
               to
               die
               for
               it
               .
               That
               which
               Solomon
               did
               was
               an
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               a
               moderation
               of
               the
               punishment
               ,
               as
               Strigelius
               cals
               it
               ;
               when
               Solomon
               
               might
               justly
               have
               put
               him
               to
               death
               ,
               he
               onely
               banisheth
               him
               from
               Hierusalem
               to
               Anathoth
               ,
               there
               to
               enjoy
               his
               owne
               inheritance
               ,
               to
               live
               a
               private
               life
               ,
               and
               no
               more
               to
               intermeddle
               in
               State
               affaires
               .
               Wherefore
               this
               example
               doth
               belong
               to
               the
               case
               of
               a
               capitall
               crime
               committed
               by
               a
               Minister
               ,
               but
               not
               to
               the
               case
               of
               scandall
               or
               mal-administration
               in
               his
               Ministery
               .
            
             
               2.
               
               Neither
               did
               Solomon
               directly
               or
               intentionally
               put
               Abiathar
               from
               the
               Priesthood
               for
               that
               offence
               ,
               but
               by
               consequence
               it
               followed
               upon
               his
               banishment
               from
               Hierusalem
               ,
               the
               place
               where
               the
               high
               Priest
               was
               to
               exercise
               his
               calling
               ,
               1
               King.
               2.
               27.
               
               So
               (
               that
               is
               ,
               in
               respect
               of
               banishment
               from
               Ierusalem
               mentioned
               in
               the
               verse
               immediately
               preceding
               )
               
                 Solomon
                 thrust
                 out
                 Abiathar
                 from
                 being
                 Priest
                 unto
                 the
                 Lord.
              
               A
               Minister
               now
               banished
               is
               not
               thereby
               thrust
               out
               from
               all
               exercise
               of
               his
               Ministery
               ,
               for
               he
               may
               exercise
               it
               in
               another
               place
               ;
               but
               Abiathar
               being
               thrust
               out
               from
               Hierusalem
               was
               
                 eo
                 ipso
              
               thrust
               from
               the
               calling
               of
               the
               high
               Priest
               ,
               which
               was
               necessarily
               to
               be
               exercised
               in
               that
               place
               .
            
             
               3.
               
               Solomon
               being
               a
               Prophet
               ,
               who
               knowes
               what
               warrants
               he
               had
               more
               then
               ordinary
               for
               that
               which
               he
               did
               to
               Abiathar
               ?
               that
               it
               was
               not
               without
               an
               extrordinary
               divine
               instinct
               ,
               some
               collect
               from
               the
               next
               words
               ;
               
                 that
                 he
                 (
                 Solomon
                 )
                 might
                 fulfill
                 the
                 word
                 of
                 the
                 Lord
                 which
                 he
                 spake
                 cencerning
                 the
                 house
                 of
                 Eli
                 in
                 Shilo
                 .
              
            
             
               4.
               
               As
               for
               the
               investing
               of
               Zadok
               with
               the
               place
               and
               authority
               of
               the
               high
               Priest
               ,
               it
               doth
               not
               prove
               that
               the
               Magistrate
               hath
               a
               constitutive
               power
               to
               make
               or
               authorize
               Church
               officers
               :
               for
               Zadok
               had
               been
               formerly
               chosen
               by
               the
               congregation
               of
               Israel
               ,
               and
               anointed
               to
               be
               high
               Priest
               ,
               1
               Chro.
               29.
               22.
               yea
               he
               did
               fall
               to
               the
               place
               
                 Iure
                 divino
              
               :
               for
               the
               high
               Priesthood
               was
               given
               to
               Eleazar
               the
               eldest
               sonne
               of
               Aaron
               ,
               and
               was
               to
               remaine
               in
               the
               family
               of
               Eleazar
               ,
               from
               whom
               Zadok
               had
               lineally
               descended
               :
               Whereas
               Abiathar
               was
               not
               of
               the
               family
               of
               Eleazar
               ,
               but
               of
               the
               family
               of
               I●…hamar
               .
            
          
           
             
               6.
               
               
                 Object
                 .
                 Hezekiah
              
               did
               apply
               his
               regall
               power
               to
               the
               reformation
               of
               the
               Levites
               and
               to
               the
               purging
               of
               the
               Temple
               ,
               2
               Chr.
               29.
               5.
               and
               did
               also
               appoint
               the
               courses
               of
               the
               Priests
               and
               Levites
               every
               man
               according
               to
               his
               service
               ,
               2
               Chro.
               31.
               
               So
               likewise
               did
               King
               Iosiah
               ,
               2
               Chro.
               35.
               
            
             
               
                 Answ.
                 Hezekiah
              
               in
               exhorting
               the
               Levites
               to
               sanctifie
               themselves
               
               and
               to
               cleanse
               the
               Temple
               ,
               doth
               require
               no
               other
               thing
               than
               the
               Law
               of
               God
               did
               require
               ,
               Num.
               8.
               6.
               11.
               15.
               
               &
               18.
               32.
               which
               Hezekiah
               himselfe
               pointeth
               at
               ,
               2
               Chro.
               29.
               11.
               
               And
               why
               should
               not
               the
               Magistrate
               command
               Ministers
               to
               do
               the
               duties
               of
               their
               calling
               according
               to
               the
               Word
               of
               God
               ?
               As
               for
               his
               appointing
               of
               the
               courses
               of
               the
               P●iests
               and
               Levites
               ,
               he
               did
               nothing
               therein
               ,
               but
               what
               the
               Lord
               had
               commanded
               by
               his
               Prophets
               ,
               2
               Chro.
               29.
               25.
               
               The
               like
               I
               answer
               concerning
               King
               Iosiah
               ,
               for
               it
               is
               recorded
               ,
               that
               what
               hee
               did
               ,
               was
               after
               the
               writing
               of
               David
               and
               Solomon
               ,
               2
               Chro.
               35.
               4.
               and
               
                 according
                 to
                 the
                 Commandement
                 of
              
               David
               and
               Asaph
               ,
               and
               Heman
               ,
               and
               Jeduthun
               ,
               
                 the
                 Kings
                 seer
              
               ,
               Verse
               15.
               
                 as
                 it
                 is
                 written
                 in
                 the
                 booke
                 of
              
               Moses
               ,
               v.
               12.
               
            
          
           
             
               7.
               
               Object
               .
               King
               Ioash
               while
               hee
               yet
               did
               right
               in
               the
               dayes
               of
               Iebojada
               the
               Priest
               ,
               sent
               the
               Priests
               and
               Levites
               to
               gather
               from
               all
               Israel
               ,
               a
               collection
               for
               repairing
               the
               house
               of
               the
               Lord
               ,
               and
               when
               they
               dealt
               negligently
               in
               this
               businesse
               he
               discharged
               them
               to
               receive
               any
               more
               money
               so
               collected
               .
            
             
               
                 Ans.
                 Joash
              
               did
               impose
               no
               other
               collections
               ,
               but
               those
               
                 quae
                 divino
                 jure
                 debebantur
                 ,
                 which
                 were
                 due
                 by
                 divine
                 right
                 ,
              
               saith
               Wolphius
               ,
               in
               2
               Kings
               12.
               
               The
               thing
               was
               expressely
               commanded
               in
               the
               Law
               of
               Moses
               ,
               compare
               2
               Chro.
               24.
               6.
               
               Exo.
               30
               ,
               12
               ,
               13
               ,
               14.
               
               As
               for
               the
               Kings
               prohibition
               afterwards
               laid
               upon
               the
               Priests
               ,
               1.
               the
               Priests
               had
               still
               neglected
               the
               worke
               till
               the
               three
               and
               twentieth
               yeare
               of
               his
               raigne
               was
               come
               ,
               2.
               
               The
               Priests
               themselves
               consented
               to
               receive
               no
               more
               money
               ,
               3.
               
               The
               high
               Priest
               had
               still
               a
               chiefe
               hand
               in
               the
               managing
               of
               that
               businesse
               ,
               in
               which
               also
               the
               Priests
               that
               kept
               the
               doore
               had
               an
               interest
               .
               All
               which
               is
               plaine
               from
               2
               Kings
               12.
               6.
               8
               ,
               9
               ,
               10.
               
               And
               beside
               all
               this
               ,
               it
               was
               a
               money
               matter
               ,
               concerning
               the
               hyring
               and
               paying
               of
               workemen
               ,
               and
               so
               did
               belong
               to
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               to
               the
               extrinsecall
               ,
               not
               to
               the
               intrinsecall
               things
               of
               the
               Church
               .
            
          
           
             
               8.
               
               Object
               .
               The
               Kings
               of
               the
               Jewes
               have
               purged
               the
               Land
               from
               Idolatry
               and
               Superstition
               ,
               have
               broken
               downe
               Altars
               ,
               cut
               down
               Groves
               ,
               destroyed
               high
               places
               ,
               and
               such
               like
               Idolatrous
               Monuments
               .
            
             
               Ans.
               This
               was
               nothing
               but
               what
               was
               commanded
               in
               the
               Law
               of
               Moses
               ,
               whereunto
               also
               the
               secular
               coercivepower
               was
               necessary
               .
            
             
             
               Let
               it
               be
               remembled
               concerning
               those
               godly
               reforming
               Kings
               of
               〈◊〉
               1.
               
               The
               case
               was
               extraordinary
               ,
               no
               matter
               of
               ordinary
               Government
               .
               2
               Their
               reformation
               was
               
                 Iure
                 divino
              
               .
               The
               Law
               of
               God
               was
               the
               rule
               ,
               and
               
                 Ius
                 Divinum
              
               was
               not
               then
               startled
               at
               ,
               but
               embraced
               .
               3.
               
               Sometime
               also
               the
               reformation
               was
               not
               without
               an
               assembly
               of
               the
               Prophets
               ,
               Priests
               and
               Elders
               ,
               as
               2
               Kings
               23.
               1.
               
            
          
           
             
               9.
               
               Object
               .
               Mr.
               Prynne
               in
               his
               
                 Diotrephes
                 Catechised
                 ,
                 Quest.
              
               2.
               〈◊〉
               another
               objection
               from
               2
               Chr.
               19.
               asking
               ,
               
                 whether
                 it
                 be
                 not
                 clearly
                 meant
                 ,
                 that
                 as
                 King
              
               Josiah
               himselfe
               (
               he
               should
               have
               said
               
                 Iehoshaphat
                 )
                 did
                 by
                 his
                 owne
                 regall
                 authority
                 ,
                 appoint
                 Iudges
                 in
                 the
                 Land
                 and
                 in
              
               Jerusalem
               ,
               
                 in
                 the
                 preceeding
              
               5
               ,
               6
               ,
               7
               ,
               8
               ,
               9.
               
               &
               10.
               
               
                 Verses
                 ,
                 to
                 d●…termine
                 all
                 controversies
                 and
                 punish
                 all
                 offences
                 whatsoever
                 ,
                 acco●…ding
                 to
                 the
                 Lawes
                 of
                 God
                 and
                 that
                 Kingdome
                 ,
                 so
                 hee
                 did
                 by
                 the
                 selfe
                 same
                 regall
                 authority
                 appoint
              
               Amariah
               
                 then
                 chiefe
                 Priest
                 ,
                 over
                 the
                 Priests
                 and
                 Levites
                 onely
                 .
                 (
                 implyed
                 in
                 the
                 word
              
               you
               ,
               
                 not
                 over
                 the
                 people
                 of
                 the
                 Land
                 )
                 in
                 all
                 matters
                 of
                 the
                 Lord
                 ,
                 that
                 is
                 ,
                 to
                 Order
                 ,
                 direct
                 the
                 Priests
                 and
                 Levites
                 ,
                 under
                 him
                 in
                 their
                 severall
                 courses
                 ,
                 and
                 all
                 matters
                 whatsoever
                 concerning
                 the
                 Worship
                 ,
                 &c.
                 
              
            
             
               Ans.
               1.
               
               Mr.
               Prynne
               will
               never
               prove
               from
               that
               Text
               ,
               That
               Iehoshaphat
               by
               his
               regall
               authority
               did
               appoint
               ,
               or
               set
               Amariah
               the
               chiefe
               Priest
               to
               be
               over
               the
               rest
               ;
               The
               English
               translators
               expresse
               the
               sence
               by
               interlacing
               the
               word
               is
               Verse
               11.
               
               
                 And
                 behold
              
               Amariah
               
                 the
                 chiefe
                 Priest
                 is
                 over
                 you
                 in
                 all
                 matters
                 of
                 the
                 Lord.
              
               2.
               
               To
               restrict
               the
               word
               you
               to
               the
               Priests
               and
               Levites
               onely
               ,
               is
               an
               intolerable
               wresting
               of
               the
               Text
               ;
               for
               all
               these
               relatives
               ,
               Verse
               9
               ,
               10
               ,
               11.
               
                 them
                 ,
                 ye
                 ,
                 you
              
               ,
               must
               needs
               repeat
               the
               antecedent
               Verse
               8.
               and
               so
               relate
               to
               the
               chiefe
               of
               the
               Fathers
               of
               Israel
               ,
               as
               well
               as
               to
               the
               Priests
               and
               Levites
               .
               So
               that
               these
               words
               ,
               
                 Amariah
                 the
                 chiefe
                 Priest
                 is
                 over
                 you
                 ,
              
               are
               spoken
               to
               the
               Sanhedrin
               ;
               and
               the
               plaine
               meaning
               is
               ,
               that
               Amariah
               the
               chiefe
               Priest
               was
               at
               that
               time
               the
               Nasi
               ,
               or
               
                 princeps
                 Senatus
              
               ,
               the
               Prince
               or
               chiefe
               Ruler
               of
               the
               Senat
               ,
               as
               Grotius
               expounds
               it
               .
               3.
               
               That
               the
               high
               Priest
               was
               a
               Ruler
               of
               the
               People
               ,
               as
               well
               as
               of
               the
               Priests
               and
               Levites
               ,
               is
               manifest
               from
               ,
               Acts
               23.
               5.
               where
               Paul
               applieth
               to
               the
               high
               Priest
               ,
               that
               Law
               ,
               
                 Thou
                 shalt
                 not
                 speake
                 evill
                 of
                 the
                 Ruler
                 of
                 thy
                 people
                 .
              
               4.
               
               Wherefore
               to
               retort
               the
               Objection
               ,
               Mr.
               Prynne
               
               doth
               here
               acknowledge
               upon
               the
               matter
               two
               distinct
               Governments
               to
               have
               beene
               at
               that
               time
               ,
               one
               civill
               ,
               another
               Ecclesiasticall
               :
               distinct
               I
               say
               both
               objectively
               ,
               and
               
                 subjectively
                 :
                 objectively
              
               ,
               for
               hee
               expounds
               
                 the
                 Lords
                 matters
              
               to
               be
               meant
               of
               the
               sacrifices
               and
               other
               services
               in
               the
               Temple
               ,
               
                 The
                 Kings
                 matters
              
               hee
               takes
               to
               be
               the
               Kings
               
                 Househould
                 ,
                 Lands
                 ,
                 Revenues
                 :
                 Subjectively
              
               also
               ,
               for
               hee
               yeeldeth
               upon
               the
               matter
               both
               Amariah
               and
               Zebadiah
               to
               have
               had
               a
               certaine
               ruling
               or
               governing
               power
               in
               ordering
               and
               directing
               these
               over
               whom
               they
               were
               set
               ,
               which
               well
               agreeth
               both
               with
               the
               version
               of
               the
               70
               (
               giving
               the
               name
               of
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               both
               to
               the
               one
               and
               to
               the
               other
               )
               and
               with
               the
               Originall
               ;
               for
               he
               that
               is
               over
               the
               Sanhedrin
               it selfe
               must
               needs
               be
               a
               Ruler
               .
            
          
           
             
               10.
               
               Object
               .
               The
               causes
               of
               Leprosy
               ,
               Lev.
               13.
               
               &
               14.
               and
               jealousie
               Num.
               5.
               are
               
                 the
                 onely
                 cases
                 wherein
                 the
                 Priests
                 were
                 appointed
                 to
                 be
                 as
                 Judges
                 in
                 the
                 Old
                 Testament
                 .
              
               So
               Mr.
               Prynne
               in
               his
               
                 Diotrephes
                 catechised
                 quest
              
               .
               3.
               
            
             
               Ans.
               1.
               
               If
               the
               Priests
               were
               Judges
               in
               these
               cases
               ,
               then
               (
               so
               farre
               at
               least
               )
               there
               was
               a
               judging
               ,
               decisive
               ,
               binding
               sentence
               of
               the
               Priests
               ,
               distinct
               from
               and
               not
               subordinate
               unto
               the
               civill
               Magistracy
               .
               2.
               
               But
               that
               these
               two
               were
               the
               onely
               cases
               wherein
               the
               Priests
               were
               appointed
               to
               be
               as
               Judges
               ,
               is
               easily
               confuted
               ,
               being
               an
               assertion
               contrary
               to
               diverse
               Texts
               of
               Scripture
               ,
               as
               first
               Deut.
               21.
               5.
               in
               the
               triall
               of
               secret
               murther
               the
               Law
               appointeth
               thus
               :
               
                 And
                 the
                 Priests
                 the
                 sonnes
                 of
                 Levi
                 shall
                 come
                 neare
                 ,
                 &c.
                 and
                 by
                 their
                 word
                 shall
                 every
                 controversy
                 and
                 every
                 stroke
                 bee
                 tried
                 ,
              
               that
               is
               ,
               every
               controversy
               which
               was
               to
               be
               ended
               by
               purgations
               or
               purifications
               ,
               Oathes
               or
               confession
               ,
               as
               Pelargus
               noteth
               upon
               the
               place
               .
               There
               is
               also
               a
               generall
               comprehensive
               expression
               concerning
               the
               Priests
               their
               judging
               and
               deciding
               of
               controversies
               forensically
               ,
               Ezech.
               44.
               24.
               
               
                 And
                 in
                 controversy
                 they
                 shall
                 stand
                 in
                 judgement
                 ,
                 and
                 they
                 shall
                 judge
                 it
                 according
                 to
                 my
                 judgements
                 .
              
               Likewise
               Deut.
               17.
               8
               ,
               9
               ,
               12.
               the
               Priest
               as
               well
               as
               the
               Judge
               hath
               authority
               to
               give
               forth
               a
               binding
               decree
               concerning
               hard
               matters
               ,
               brought
               from
               inferior
               Courts
               to
               Ierusalem
               .
               Againe
               2
               Chron.
               23.
               19.
               the
               Porters
               of
               the
               Temple
               (
               that
               is
               ,
               
                 the
                 Priests
                 that
                 kept
                 the
                 doore
              
               as
               they
               are
               designed
               2
               Kings
               12.
               9.
               of
               whom
               also
               it
               is
               said
               ,
               that
               I●…hojadah
               the
               high
               Priest
               ,
               
               
                 appointed
                 Officers
                 over
                 the
                 house
                 of
                 the
                 Lord
                 ,
              
               2
               Kings
               11.
               18.
               which
               Text
               Grotius
               following
               Iosephus
               doth
               parallell
               wi●h
               2
               Chro.
               23.
               19.
               
               )
               had
               this
               charge
               ,
               
                 that
                 none
                 which
                 was
                 unclean
                 in
                 any
                 thing
                 should
                 enter
                 in
                 .
              
            
          
           
             
               11.
               
               Object
               .
               If
               the
               Priests
               power
               of
               judging
               reached
               further
               than
               the
               cases
               of
               Leprosie
               ,
               and
               Jealousie
               ,
               the
               most
               was
               to
               judge
               of
               such
               as
               were
               uncleane
               in
               any
               thing
               ,
               and
               that
               according
               to
               their
               sentence
               the
               uncleane
               were
               to
               be
               excluded
               .
            
             
               Ans.
               Not
               to
               insist
               now
               upon
               these
               Texts
               ,
               Deut.
               17.
               9.
               12.
               
               &
               21.
               5.
               
               Ez●…
               .
               44.
               24.
               which
               hold
               forth
               the
               juridicall
               power
               of
               the
               Priests
               more
               generally
               and
               comprehensively
               ,
               without
               restricting
               it
               to
               cases
               of
               cleane
               and
               uncleane
               only
               ;
               nor
               yet
               to
               repeat
               diverse
               other
               answers
               before
               given
               ,
               in
               answer
               to
               Erastus
               and
               M.
               Prynne
               ,
               concerning
               legall
               and
               morall
               uncleannesse
               ;
               I
               shal
               here
               only
               give
               this
               one
               answer
               out
               of
               that
               Text
               2
               Chro.
               23.
               19.
               
                 none
                 which
                 was
                 unclean
                 in
                 any
                 thing
                 .
              
               What
               cogent
               argument
               can
               now
               restrict
               this
               Text
               concerning
               the
               exclusion
               of
               uncleane
               persons
               from
               the
               Temple
               ,
               to
               such
               only
               who
               were
               legally
               or
               ceremonially
               unclean
               ?
               If
               we
               should
               suppose
               and
               grant
               that
               it
               is
               meant
               onely
               of
               the
               legall
               uncleannesse
               ,
               yet
               both
               by
               Analogy
               and
               à
               fortiori
               ,
               that
               Text
               affoordeth
               an
               argument
               against
               the
               Erastians
               ,
               and
               I
               have
               accordingly
               made
               use
               of
               it
               before
               ;
               Yet
               neverthelesse
               I
               believe
               it
               will
               puzle
               them
               to
               prove
               that
               this
               Text
               doth
               not
               comprehend
               those
               also
               that
               were
               morally
               uncleane
               ,
               that
               is
               ,
               scandalous
               prophane
               persons
               .
               For
               my
               part
               I
               doe
               believe
               that
               it
               is
               meant
               of
               keeping
               back
               those
               that
               were
               morally
               unclean
               ,
               as
               well
               as
               those
               that
               were
               ceremonially
               such
               .
               And
               my
               reasons
               are
               these
               ,
               1.
               
               The
               Text
               saith
               generally
               ,
               
                 none
                 which
                 was
                 uncleane
                 in
                 any
                 thing
                 ,
              
               or
               as
               the
               70
               have
               it
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               such
               as
               were
               uncleane
               in
               every
               or
               any
               word
               ,
               or
               (
               if
               you
               will
               )
               against
               any
               word
               ,
               that
               is
               ,
               against
               any
               Commandement
               of
               the
               Law
               ,
               2.
               
               Because
               impiety
               ,
               profannesse
               ,
               and
               wickednesse
               hath
               the
               name
               of
               uncleannesse
               ,
               even
               in
               the
               old
               Testament
               ;
               &
               such
               as
               commit
               sin
               and
               ungodlinesse
               are
               called
               unclean
               ,
               and
               are
               said
               to
               defile
               themselves
               ,
               as
               wel
               as
               those
               that
               were
               legally
               uncleane
               .
               I
               shall
               not
               neede
               to
               expound
               ,
               Lev.
               5.
               3.
               
                 if
                 he
                 touch
                 the
                 uncleannesse
                 of
                 man
                 ,
                 whatsoever
                 uncleannesse
                 it
                 be
                 that
                 a
                 man
                 shall
                 be
                 defiled
                 withall
              
               ;
               as
               if
               it
               were
               meant
               of
               fellowship
               with
               scandalous
               sinners
               ;
               which
               is
               Origens
               Interpretation
               ,
               Hom.
               3.
               
                 in
                 Levit.
              
               who
               also
               
               taketh
               a
               commentary
               to
               that
               Text
               from
               ,
               1
               Cor.
               5.
               11.
               
               It
               will
               have
               more
               weight
               in
               it
               ,
               to
               observe
               
                 Targum
                 Onkel●…s
                 ,
                 Deut.
              
               23.
               2.
               
               Where
               the
               Law
               concerning
               Mamzer
               a
               bastard
               or
               whoores
               son
               ,
               is
               thus
               explained
               ,
               
                 A
                 bastard
                 shall
                 not
                 be
                 clean
                 that
                 he
                 may
                 enter
                 into
                 the
                 Congregation
                 of
                 the
                 Lord
                 :
                 even
                 unto
                 the
                 tenth
                 Generation
                 his
                 sons
                 shall
                 not
                 be
                 clean
                 that
                 they
                 may
                 enter
                 into
                 the
                 Congregation
                 of
                 the
                 Lord.
              
               But
               I
               will
               give
               yet
               surer
               warrants
               for
               what
               I
               say
               .
               Iob.
               36.
               14.
               
                 their
                 life
                 is
                 among
                 the
                 uncleane
                 ,
              
               that
               is
               ,
               (
               as
               Pagnin
               following
               the
               Chaldee
               paraphrase
               expresseth
               it
               )
               
                 inter
                 scortatores
                 ;
                 Hierome
                 ,
                 inter
                 effaeminatos
                 :
              
               others
               ,
               
                 inter
                 impudicos
              
               ;
               the
               same
               word
               is
               rendered
               Sodomites
               ,
               1
               Kings
               14.
               24.
               
               It
               commeth
               from
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               which
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               or
               
                 per
                 Antiphrasin
              
               signifieth
               to
               be
               impure
               or
               unclean
               ,
               and
               it
               is
               used
               of
               the
               legall
               uncleannesse
               ,
               Deut.
               22.
               9.
               
                 lest
                 the
                 fruit
                 of
                 thy
                 Vineyard
                 be
                 defiled
                 .
              
               So
               Hag.
               2.
               13
               ,
               14.
               both
               he
               that
               touched
               a
               dead
               body
               ,
               and
               he
               that
               trespassed
               against
               the
               morall
               Law
               ,
               is
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               uncleane
               ;
               for
               after
               the
               resolution
               concerning
               that
               which
               was
               legally
               uncleane
               ,
               it
               is
               added
               ,
               
                 So
                 is
                 this
                 people
                 ,
                 and
                 so
                 is
                 this
                 nation
                 before
                 me
                 saith
                 the
                 Lord
                 ,
                 and
                 so
                 is
                 every
                 w●…rke
                 of
                 their
                 hands
                 ,
                 and
                 that
                 which
                 they
                 offer
                 there
                 is
                 unclean
                 .
              
               The
               same
               name
               is
               given
               to
               an
               ungodly
               person
               ,
               Eccle.
               9.
               2.
               where
               the
               godly
               person
               is
               called
               
                 the
                 cleane
              
               ,
               the
               notorious
               scandalous
               prophane
               person
               is
               called
               
                 the
                 unclean
              
               .
               So
               wickednesse
               is
               frequently
               called
               uncleannesse
               as
               ,
               Ezra
               .
               9.
               11.
               
               Ezec.
               36.
               25.
               
               Zech.
               13.
               1.
               
               I
               wil
               here
               adde
               a
               Testimony
               of
               Maimonides
               in
               
                 More
                 Nevochim
                 part
              
               3.
               cap.
               47.
               
               
                 Hence
                 also
                 the
                 transgression
                 of
                 the
                 Commandement
                 is
                 called
                 uncleannesse
                 or
                 pollution
                 ,
                 and
                 it
                 is
                 said
                 of
                 the
                 principall
                 and
                 fundamentall
                 Commandements
                 ,
                 of
                 Idolatry
                 ,
                 of
                 uncovering
                 the
                 nakednesse
                 ,
                 of
                 the
                 shedding
                 of
                 bloud
                 .
                 Of
                 Idolatry
                 it
                 is
                 said
              
               c
               :
               Because
               he
               hath
               given
               of
               his
               seed
               unto
               Molech
               ,
               to
               defile
               my
               Sanctuary
               ,
               and
               to
               prophane
               my
               holy
               Name
               .
               
                 Of
                 the
                 uncovering
                 of
                 the
                 nakednesse
              
               ;
               d
               defile
               not
               your selves
               in
               any
               of
               these
               things
               .
               
                 Of
                 the
                 shedding
                 of
                 bloud
              
               ,
               e
               defile
               not
               therefore
               the
               Land
               wherein
               ye
               dwell
               .
               
                 Wherefore
                 this
                 word
              
               uncleannesse
               or
               defilement
               
                 is
                 said
                 of
                 three
                 sorts
                 of
                 things
                 ,
                 first
                 of
                 a
                 mans
                 qualities
                 and
                 of
                 his
                 transgressions
                 of
                 the
                 Commandements
                 ,
                 whether
                 theoricall
                 or
                 practicall
                 (
                 that
                 is
                 ,
                 which
                 concerne
                 either
                 Doctrine
                 ,
                 or
                 his
                 conversation
                 .
                 )
                 Secondly
                 of
                 externall
                 filthinesse
                 and
                 defilements
                 ,
                 &c.
                 
                 Thirdly
                 ,
                 of
                 these
                 imaginary
                 things
                 ,
                 that
                 is
                 ,
                 the
                 touching
                 or
                 carrying
                 upon
                 the
                 shoulders
                 some
                 uncleane
                 thing
                 ,
                 &c.
                 
              
               Adde
               hereunto
               the
               observation
               
               
                 of
                 Drusius
                 de
                 tribus
                 sect
                 .
                 Judaeor
                 .
                 lib.
              
               2.
               num
               .
               82.
               83.
               84.
               
               The
               Pharisees
               did
               account
               sinners
               and
               prophane
               persons
               to
               be
               uncleane
               ,
               and
               thought
               themselves
               polluted
               by
               the
               company
               of
               such
               persons
               ,
               for
               which
               reason
               also
               they
               used
               to
               wash
               when
               they
               came
               from
               the
               mercate
               .
               Though
               there
               was
               a
               superstition
               in
               this
               Ceremony
               ,
               yet
               the
               opinion
               that
               prophane
               persons
               are
               uncleane
               persons
               ,
               and
               to
               be
               avoided
               for
               uncleannesse
               ,
               had
               come
               from
               the
               purest
               antiquities
               of
               the
               Jewes
               ,
               even
               from
               Moses
               and
               the
               Prophets
               .
               Since
               therefore
               both
               in
               the
               old
               Testament
               phrase
               ,
               and
               in
               the
               usuall
               language
               of
               the
               Jewes
               themselves
               ,
               a
               scandalous
               prophane
               person
               was
               called
               an
               unclean
               person
               ,
               it
               is
               to
               me
               more
               then
               probable
               that
               where
               I
               read
               ,
               
                 none
                 which
                 was
                 uncleane
                 in
                 any
                 thing
                 should
                 enter
                 in
              
               it
               is
               meant
               of
               those
               that
               were
               morally
               uncleane
               by
               a
               scandalous
               wicked
               conversation
               ,
               no
               lesse
               yea
               much
               more
               than
               of
               those
               that
               were
               onely
               ceremonially
               uncleane
               .
               3.
               
               Especially
               considering
               that
               the
               Sanctuary
               was
               prophaned
               and
               polluted
               by
               the
               morall
               uncleannesse
               of
               sinne
               ,
               and
               by
               prophane
               persons
               their
               entring
               into
               it
               ,
               as
               is
               manifest
               from
               Lev.
               20.
               3.
               
               Eze.
               23.
               39.
               
               How
               can
               it
               then
               be
               imagined
               that
               those
               Priests
               whose
               charge
               it
               was
               to
               keepe
               back
               those
               that
               were
               uncleane
               in
               any
               thing
               ,
               would
               admit
               and
               receive
               such
               as
               were
               not
               onely
               unclean
               persons
               in
               the
               language
               of
               Scripture
               and
               of
               the
               Jewes
               themselves
               ,
               but
               were
               also
               by
               expresse
               Scriptures
               declared
               to
               be
               defilers
               or
               polluters
               of
               the
               Sanctuary
               ?
               4.
               
               It
               is
               said
               of
               the
               high
               Priest
               ,
               Lev
               16.
               16.
               
                 and
                 he
                 shall
                 make
                 atonement
                 for
                 the
                 holy
                 place
                 ,
                 because
                 of
                 the
                 uncleannesse
                 of
                 the
                 children
                 of
                 Israel
                 ,
                 and
                 because
                 of
                 their
                 transgressions
                 in
                 all
                 their
                 sins
                 :
              
               or
               from
               their
               uncleannesse
               and
               from
               their
               transgressions
               ,
               as
               the
               Chaldee
               and
               the
               LXX
               have
               it
               :
               the
               sence
               is
               the
               same
               :
               and
               it
               sheweth
               that
               the
               holy
               place
               was
               made
               uncleane
               by
               the
               transgressions
               and
               sinnes
               of
               the
               children
               of
               Israel
               :
               which
               uncleannesse
               of
               transgression
               ,
               if
               it
               were
               visible
               ,
               publik
               and
               notorious
               ,
               then
               the
               Priests
               had
               failed
               in
               admitting
               such
               to
               the
               holy
               place
               .
            
          
           
             
               12.
               
               Object
               .
               Throughout
               the
               old
               Testament
               we
               read
               onely
               of
               temporall
               punishments
               ,
               as
               burning
               ,
               hanging
               ,
               stoning
               ,
               fines
               ,
               stripes
               ,
               and
               the
               like
               ,
               but
               never
               of
               Excommunication
               or
               any
               Church
               censure
               .
               Neither
               did
               the
               Jewes
               know
               the
               distinction
               of
               Lawes
               Ecclesiasticall
               and
               Lawes
               civill
               ,
               causes
               Ecclesiasticall
               and
               
               causes
               civill
               ,
               for
               the
               Church
               of
               the
               Jewes
               was
               th●ir
               Common-Wealth
               ,
               and
               their
               Common-Wealth
               was
               their
               Church
               ,
               and
               the
               Government
               of
               Church
               and
               State
               among
               them
               was
               one
               and
               the
               same
               .
               Their
               civill
               Lawyers
               were
               also
               Expositors
               or
               Doctors
               of
               the
               Law
               of
               God.
               
            
             
               Ans.
               That
               in
               the
               Jewish
               Church
               ,
               there
               was
               an
               Ecclesiasticall
               censure
               or
               punishment
               distinct
               from
               the
               civill
               ,
               I
               have
               proved
               in
               this
               preceeding
               booke
               ,
               both
               from
               Scripture
               and
               from
               the
               Jewish
               antiquities
               .
               And
               if
               there
               were
               no
               more
               but
               the
               sequestration
               or
               separation
               from
               the
               Temple
               or
               from
               the
               passeover
               ,
               for
               such
               legall
               uncleannesse
               as
               did
               not
               separat
               a
               man
               from
               his
               house
               ,
               nor
               from
               all
               company
               of
               men
               ,
               even
               that
               alone
               proves
               a
               kinde
               of
               censure
               distinct
               from
               all
               civill
               punishment
               :
               neither
               did
               it
               belong
               to
               the
               Magistrate
               or
               civill
               Judge
               ,
               but
               to
               the
               Priests
               to
               examine
               ,
               judge
               ,
               and
               determine
               concerning
               cleannesse
               or
               uncleannesse
               ,
               and
               consequently
               concerning
               admission
               to
               or
               separation
               from
               the
               Temple
               ,
               Passeover
               ,
               and
               sacrifices
               .
            
             
               That
               the
               Jewish
               Church
               and
               the
               Jewish
               State
               were
               formally
               distinct
               ,
               see
               before
               Chap.
               2.
               
               Where
               it
               hath
               beene
               observed
               that
               some
               Proselytes
               had
               the
               full
               priviledges
               of
               the
               Jewish
               Church
               ,
               though
               none
               of
               them
               had
               the
               full
               priviledges
               of
               the
               Jewish
               common-wealth
               .
               The
               like
               I
               have
               read
               of
               the
               Spaniards
               ,
               who
               admit
               the
               Moores
               or
               inhabitants
               of
               Morisco
               to
               turne
               Christians
               ,
               and
               receive
               them
               into
               Ecclesiasticall
               Membership
               and
               Communion
               ,
               but
               by
               no
               meanes
               into
               their
               civill
               liberties
               .
               That
               the
               causes
               of
               Excommunication
               among
               them
               were
               lookt
               upon
               as
               scandalls
               ,
               and
               not
               as
               civill
               in●uries
               ,
               see
               Chap.
               4.
               
               This
               onely
               I
               adde
               that
               
                 More
                 Nevochim
                 part
              
               .
               2.
               
               Chap.
               40.
               doth
               distinguish
               civill
               Lawes
               from
               sacred
               Lawes
               ,
               even
               among
               the
               people
               of
               God
               ,
               making
               the
               scope
               of
               the
               civill
               Lawes
               to
               be
               the
               good
               safety
               and
               prosperity
               of
               the
               Common-wealth
               ;
               the
               Sacred
               or
               Divine
               Lawes
               to
               concerne
               properly
               Religion
               and
               mens
               soules
               .
               He
               that
               will
               compare
               the
               civill
               Lawes
               and
               panall
               Statutes
               of
               the
               Jewes
               mentioned
               in
               
                 Baba
                 Kama
              
               ,
               with
               their
               ceremoniall
               Lawes
               concerning
               the
               holy
               Ordinances
               of
               God
               ,
               and
               who
               should
               have
               communion
               therein
               ,
               who
               not
               ,
               cannot
               but
               looke
               upon
               their
               Church
               and
               〈◊〉
               Lawes
               ,
               as
               formally
               distinct
               from
               their
               State
               and
               civill
               Lawes
               .
               Again
               ,
               he
               that
               will
               consider
               who
               were
               the
               
               
                 viri
                 synagogae
                 magnae
              
               ,
               the
               men
               of
               the
               great
               synagogue
               ,
               and
               what
               their
               power
               and
               acts
               were
               ,
               (
               as
               Dr.
               Buxtorf
               describeth
               the
               same
               in
               his
               
                 Tyberi●…t
                 Cap.
              
               10
               ,
               11.
               )
               and
               their
               authoritative
               determinations
               ,
               concerning
               the
               right
               writing
               ,
               reading
               ,
               and
               expounding
               of
               the
               holy
               Scripture
               ,
               &c.
               must
               needs
               acknowledge
               that
               it
               was
               
                 Senatus
                 ecclesiasticus
                 magnus
              
               (
               as
               Buxtorf
               cals
               it
               )
               and
               that
               such
               power
               and
               acts
               were
               incompetent
               to
               the
               civill
               Magistrate
               .
               As
               for
               their
               Doctors
               of
               Law
               and
               Scribes
               ,
               they
               were
               of
               the
               sons
               of
               Aaron
               ,
               yet
               some
               way
               diversified
               in
               their
               administrations
               .
               
                 Scaliger
                 in
                 elench
                 .
                 Trihaeres
                 .
                 Nic.
                 Serar
                 .
                 cap.
              
               11.
               distinguisheth
               between
               the
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               and
               the
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               f
               that
               the
               former
               were
               the
               wisemen
               or
               chief
               of
               the
               Scribes
               who
               did
               interpret
               the
               Law
               ,
               and
               declare
               the
               sence
               of
               it
               ;
               the
               latter
               did
               attend
               civill
               forensicall
               matters
               .
               
                 Drusius
                 de
                 tribus
                 sect
                 .
                 Jud.
                 lib.
              
               2.
               cap.
               13.
               noteth
               from
               Luke
               .
               11.
               45.
               46.
               that
               there
               was
               some
               distinction
               between
               the
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               and
               the
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               between
               the
               Scribes
               and
               the
               Lawyers
               ,
               for
               when
               Christ
               had
               spoken
               of
               the
               Scribes
               and
               Pharises
               ,
               
                 then
                 answered
                 one
                 of
                 the
                 Lawyers
                 and
                 said
                 unto
                 him
                 ,
                 Master
                 ,
                 thus
                 saying
                 thou
                 reproachest
                 us
                 also
                 .
                 And
                 he
                 said
                 ,
                 Wo
                 unto
                 you
                 also
                 ye
                 Lawyers
                 :
              
               This
               will
               be
               more
               plaine
               by
               that
               other
               distinction
               observed
               by
               
                 Lud.
                 de
                 dieu
              
               .
               in
               Mat.
               22.
               35.
               and
               diverse
               others
               ,
               between
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               and
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               between
               the
               Scribes
               of
               the
               Law
               of
               God
               who
               did
               interpret
               the
               Law
               ,
               such
               as
               Ezra
               the
               Priest
               ;
               and
               the
               Scribes
               of
               the
               people
               who
               were
               
                 Actuarii
                 publici
              
               ,
               publick
               Notaries
               or
               Clerks
               .
               Whence
               it
               appeareth
               that
               the
               Offices
               of
               Scribes
               and
               Lawyers
               (
               although
               the
               persons
               themselves
               were
               of
               the
               Tribe
               of
               Levi
               )
               were
               so
               ordered
               ,
               as
               that
               civill
               and
               sacred
               affaires
               might
               not
               be
               confounded
               .
               Yea
               ,
               the
               Scriveners
               or
               Notaries
               were
               of
               two
               sorts
               ;
               for
               besides
               those
               which
               did
               attend
               civill
               Courts
               of
               Justice
               ,
               &c.
               
               There
               was
               a
               chiefe
               Scribe
               who
               waited
               upon
               the
               King
               and
               wrote
               unto
               him
               a
               coppy
               of
               the
               Book
               of
               the
               Law
               ,
               according
               to
               that
               Deut.
               17.
               18.
               
               Such
               a
               Scribe
               was
               Sheva
               ,
               2
               Sam.
               20.
               25.
               
               Shaphan
               2
               Kings
               22.
               3.
               8.
               
               
                 Baruch
                 Jer.
              
               36.
               
               Such
               a
               Scribe
               had
               Joash
               2
               Kings
               12.
               10.
               
               There
               were
               divers
               other
               Scribes
               for
               the
               house
               of
               the
               Lord
               and
               for
               the
               people
               ,
               whose
               office
               it
               was
               to
               write
               and
               to
               read
               the
               Law
               ,
               1
               Chro.
               2.
               55
               ,
               Psal.
               45.
               1.
               
               Ier.
               8.
               8.
               
            
          
           
             
               13.
               
               Object
               .
               But
               neither
               in
               the
               old
               Testament
               nor
               in
               the
               Talmudists
               can
               there
               be
               found
               any
               Ecclesiasticall
               Excommunication
               properly
               so
               called
               .
            
             
             
               Answ.
               I
               deny
               both
               ,
               yea
               I
               have
               disproved
               both
               .
               Moreover
               ,
               as
               touching
               the
               Excommunication
               used
               in
               the
               Jewish
               Church
               I
               shall
               adde
               here
               these
               following
               Testimonies
               of
               
                 M●…imonides
                 .
                 In
                 libro
              
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               
                 Tract
                 .
                 Talmud
                 Torah
                 Cap.
              
               6.
               sect
               .
               10.
               
               
                 He
                 that
                 revileth
                 a
                 wiseman
                 ,
                 though
                 after
                 his
                 death
                 ,
                 shall
                 be
                 excommunicated
                 by
                 the
                 Sanhedrin
                 ,
                 by
                 whom
                 also
                 after
                 repentance
                 he
                 shall
                 be
                 absolved
                 .
                 Ib.
                 sect
                 .
              
               11.
               
               
                 He
                 who
                 is
                 excommunicated
                 in
                 his
                 own
                 Town
                 ,
                 ought
                 also
                 to
                 be
                 esteemed
                 in
                 all
                 other
                 Cities
                 and
                 Towns
                 ,
                 as
                 a
                 person
                 excommunicated
                 .
              
               Answerable
               hereunto
               were
               the
               ancient
               Canons
               ,
               which
               did
               appoint
               that
               a
               person
               excommunicated
               in
               his
               own
               Church
               should
               not
               be
               received
               to
               communion
               in
               another
               Church
               .
               The
               24.
               causes
               of
               excommunication
               (
               above
               mentioned
               )
               he
               there
               reckoneth
               forth
               from
               sect
               .
               13.
               to
               the
               end
               of
               that
               Chapter
               .
               Again
               ,
               Cap.
               7.
               sect
               .
               2.
               
               
                 What
                 is
                 the
                 manner
                 of
                 a
                 simple
                 excommunication
                 or
                 Niddui
                 ?
                 He
                 that
                 doth
                 excommunicate
                 saith
                 :
                 Let
                 that
                 person
                 N.
                 be
                 in
              
               (
               or
               
                 under
                 )
                 an
                 excommunication
                 or
                 separation
                 .
                 If
                 the
                 person
                 excommunicated
                 be
                 present
                 ,
                 they
                 who
                 doe
                 excommunicate
                 say
                 unto
                 him
                 ,
                 Let
                 this
                 person
                 N.
                 be
                 separated
                 or
                 excommunicated
                 .
                 And
                 when
                 Cherem
                 or
                 the
                 greater
                 excommunication
                 is
                 inflicted
                 ,
                 what
                 is
                 the
                 manner
                 ?
                 They
                 say
                 ,
                 Let
                 N.
                 be
                 devoted
                 and
                 accursed
                 ,
                 let
                 an
                 execration
                 ,
                 adjuration
                 and
                 separation
                 be
                 upon
                 him
                 .
                 But
                 how
                 doe
                 they
                 loose
                 the
                 person
                 excommunicated
                 ,
                 and
                 how
                 doe
                 they
                 free
                 him
                 from
                 the
                 separation
                 or
                 the
                 curse
                 ?
                 they
                 say
                 ,
                 Be
                 thou
                 loosed
                 ,
                 be
                 thou
                 pardoned
                 .
                 If
                 the
                 guilty
                 party
                 be
                 absent
                 ,
                 they
                 say
                 .
                 Let
                 N.
                 be
                 loosed
                 ,
                 and
                 let
                 him
                 be
                 pardoned
                 .
              
               In
               the
               same
               Chapter
               sect
               .
               8.
               
               
                 Neither
                 is
                 there
                 any
                 certain
                 space
                 of
                 time
                 predetermined
                 ,
                 before
                 which
                 the
                 bond
                 of
                 the
                 excommunication
                 inflicted
                 may
                 not
                 be
                 loosed
                 .
                 For
                 immediately
                 and
                 at
                 the
                 same
                 time
                 when
                 excommunication
                 is
                 inflicted
                 ,
                 it
                 may
                 be
                 loosed
                 if
                 the
                 guilty
                 party
                 doe
                 immediately
                 repe●…t
                 ,
                 and
                 come
                 to
                 himselfe
                 .
              
               Which
               doth
               further
               set
               forth
               the
               great
               difference
               between
               the
               nature
               and
               scope
               of
               Excommunication
               ,
               and
               the
               nature
               and
               scope
               of
               corporall
               or
               civill
               punishments
               .
               For
               how
               soon
               soever
               an
               excommunicat
               person
               giveth
               good
               signes
               of
               true
               repentance
               ,
               he
               is
               to
               be
               loosed
               from
               the
               bond
               of
               excommunication
               .
               But
               he
               that
               is
               punished
               in
               his
               body
               or
               estate
               for
               any
               crime
               ,
               is
               not
               freed
               from
               the
               punishment
               ,
               because
               he
               is
               known
               to
               be
               penitent
               ;
               The
               repentance
               of
               a
               criminall
               person
               is
               no
               supersedeas
               to
               civill
               Justice
               .
               Thereafter
               Maimonides
               proceedeth
               thus
               .
               
                 Yet
                 if
                 it
                 seem
                 good
                 to
                 the
                 Sanhedrin
                 that
                 any
                 man
                 shall
                 be
                 left
                 in
                 the
                 state
                 of
                 excommunication
                 ,
              
               
               
                 for
                 how
                 many
                 yeeres
                 shall
                 be
                 be
                 left
                 in
                 excommunication
                 ?
                 The
                 Sanhedrin
                 will
                 determine
                 the
                 number
                 of
                 yeers
                 and
                 space
                 of
                 time
                 ,
                 according
                 to
                 the
                 haynousnesse
                 of
                 the
                 trespasse
                 .
                 So
                 likewise
                 if
                 the
                 Sanhedrin
                 will
                 ,
                 it
                 may
                 devote
                 and
                 subject
                 to
                 a
                 curse
                 ,
                 first
                 the
                 party
                 himself
                 who
                 is
                 guilty
                 of
                 the
                 crime
                 ,
                 and
                 then
                 also
                 every
                 other
                 person
                 whosoever
                 eateth
                 or
                 drinketh
                 with
                 him
                 ,
                 or
                 sitteth
                 neere
                 unto
                 him
                 unlesse
                 at
                 foure
                 cubits
                 distance
                 :
                 that
                 so
                 by
                 this
                 means
                 the
                 heavier
                 correction
                 may
                 fall
                 upon
                 the
                 sinner
                 ,
                 and
                 there
                 may
                 be
                 as
                 it
                 were
                 a
                 hedge
                 put
                 about
                 the
                 law
                 ,
                 which
                 may
                 restrain
                 wicked
                 men
                 from
                 transgressing
                 it
                 .
              
               Whence
               observe
               1.
               
               It
               was
               from
               the
               Jewish
               Church
               ,
               that
               the
               ancient
               Councels
               of
               the
               Christian
               Church
               ,
               took
               a
               pattern
               for
               determining
               and
               fixing
               a
               certaine
               number
               of
               yeeres
               to
               the
               separation
               of
               some
               haynous
               offenders
               from
               the
               Sacrament
               ,
               and
               sometimes
               from
               other
               Ordinances
               also
               .
               Though
               I
               doe
               not
               approve
               this
               thing
               ,
               either
               in
               the
               Jewish
               or
               Christian
               Church
               ;
               for
               at
               what
               time
               soever
               a
               scandalous
               sinner
               doth
               give
               evident
               signes
               of
               repentance
               ,
               the
               Church
               ought
               to
               receive
               him
               againe
               into
               her
               bosome
               and
               fellowship
               .
               2.
               
               From
               the
               Jewish
               Church
               also
               was
               the
               patterne
               taken
               ,
               for
               that
               ancient
               Discipline
               in
               the
               Christian
               Church
               ,
               that
               he
               who
               keepeth
               company
               and
               communion
               with
               an
               excommunicated
               person
               ,
               should
               fall
               under
               the
               same
               censure
               of
               excommunication
               .
               Which
               thing
               must
               be
               well
               explained
               and
               qualified
               before
               it
               can
               be
               approved
               .
               3.
               
               Compare
               also
               this
               passage
               of
               Maimonides
               with
               1
               Cor.
               5.
               11.
               
                 with
                 such
                 a
                 one
                 no
                 not
                 to
                 eate
                 ,
              
               2
               Thes.
               3.
               14.
               
                 have
                 no
                 company
                 with
                 him
                 ,
                 that
                 he
                 may
                 be
                 ashamed
                 .
              
               Which
               Texts
               doe
               fitly
               answer
               to
               that
               which
               the
               Hebrew
               writers
               say
               of
               a
               person
               excommunicated
               .
               4.
               
               The
               excommunication
               of
               an
               offender
               among
               the
               Jewes
               ,
               was
               intended
               not
               onely
               for
               the
               offenders
               humiliation
               and
               amendment
               ,
               but
               for
               an
               ensample
               to
               others
               ,
               that
               they
               might
               heare
               and
               feare
               and
               do
               no
               more
               any
               such
               thing
               :
               it
               was
               therefore
               a
               publique
               and
               exemplary
               censure
               .
               And
               so
               much
               of
               Sect.
               8.
               
            
             
               In
               the
               9.
               and
               10.
               
               Sections
               Maimonides
               sheweth
               us
               ,
               that
               though
               a
               wise
               man
               was
               allowed
               to
               prosecute
               unto
               the
               sentence
               of
               excommunication
               one
               that
               did
               revile
               or
               calumniat
               him
               ,
               yet
               it
               was
               more
               praise-worthy
               and
               more
               agreeable
               to
               the
               example
               of
               the
               holy
               men
               of
               God
               to
               passe
               in
               silence
               and
               to
               endure
               patiently
               such
               injuries
               .
               Then
               followeth
               Sect.
               11.
               
               
                 These
                 things
                 which
                 have
                 been
                 said
                 ,
                 are
                 to
                 be
                 understood
                 of
                 such
                 reproaches
                 and
                 contumelies
                 as
                 are
              
               
               
                 clandestine
                 .
                 For
                 if
                 railers
                 doe
                 put
                 a
                 publike
                 infamy
                 upon
                 a
                 wise
                 man
                 ,
                 it
                 is
                 not
                 lawfull
                 to
                 him
                 to
                 use
                 indulgence
                 or
                 to
                 neglect
                 his
                 honour
                 :
                 and
                 if
                 he
                 shall
                 pardon
              
               (
               as
               to
               the
               punishment
               )
               
                 him
                 who
                 hath
                 hurt
                 his
                 fame
                 ,
                 he
                 himselfe
                 is
                 to
                 be
                 punished
                 ,
                 because
                 that
                 is
                 a
                 contempt
                 of
                 the
                 law
                 .
                 He
                 shall
                 therefore
                 avenge
                 the
                 contumely
                 ,
                 &
                 not
                 suffer
                 himselfe
                 to
                 be
                 satisfied
                 ,
                 before
                 the
                 guilty
                 party
                 hath
                 craved
                 merey
                 .
              
               Here
               is
               the
               true
               object
               ,
               or
               (
               if
               you
               will
               )
               the
               procuring
               and
               meritorious
               cause
               of
               Excommunication
               ,
               viz.
               not
               a
               private
               personall
               or
               civill
               injury
               ,
               which
               a
               man
               may
               passe
               by
               or
               pardon
               if
               he
               will
               ,
               but
               a
               scandalous
               sinne
               the
               scandall
               whereof
               must
               be
               removed
               and
               healed
               ,
               by
               some
               Testimony
               or
               Declaration
               of
               the
               sinners
               repentance
               ,
               otherwise
               he
               must
               fall
               under
               the
               censure
               and
               publique
               shame
               .
            
             
               These
               Testimonies
               of
               Maimonides
               ,
               and
               the
               observations
               made
               thereupon
               ,
               beside
               all
               that
               hath
               been
               said
               in
               this
               preceding
               Book
               ,
               will
               make
               it
               manifest
               that
               the
               Spirituall
               censure
               of
               excommunication
               was
               translated
               and
               taken
               from
               the
               Jewish
               Church
               into
               the
               Christian
               Church
               .
            
             
               Furthermore
               ,
               beside
               all
               the
               Scriptural
               proofs
               already
               brought
               ,
               I
               shall
               desire
               another
               Text
               ,
               Nehem.
               13.
               1
               ,
               3.
               to
               be
               wel
               weighed
               .
               After
               the
               reading
               of
               the
               law
               (
               Deut.
               23.
               3.
               
               )
               that
               the
               Amm●…nite
               and
               the
               Moabite
               should
               not
               come
               into
               the
               congregation
               of
               God
               for
               ever
               ,
               
                 it
                 came
                 to
                 passe
              
               ,
               saith
               the
               Text
               ,
               
                 when
                 they
                 heard
                 the
                 law
                 ,
                 that
                 they
                 separated
                 from
                 Israel
                 all
                 the
                 mixed
                 multitude
                 .
              
               I
               conceive
               that
               this
               separation
               was
               a
               casting
               out
               of
               the
               Church
               of
               Israel
               ,
               and
               is
               not
               meant
               here
               of
               a
               civill
               separation
               from
               honours
               and
               priviledges
               ,
               nor
               yet
               onely
               in
               reference
               to
               the
               dissolution
               of
               unlawfull
               marriages
               .
               I
               understand
               also
               by
               the
               prohibition
               of
               entring
               into
               the
               congregation
               of
               the
               Lord
               Deut.
               23.
               1
               ,
               2
               ,
               3.
               that
               such
               were
               not
               to
               be
               received
               into
               Church
               communion
               .
               
                 Ostendit
                 autem
                 qui
                 a
                 caetibus
                 fidelium
                 debeant
                 excludi
                 .
                 He
                 sheweth
                 who
                 ought
                 to
                 be
                 excluded
                 from
                 the
                 assemblies
                 of
                 the
                 faithfull
                 ,
              
               saith
               Aretius
               upon
               Deut.
               23.
               1.
               
               
                 Hic
                 dicitur
                 Ecclesia
                 Dei
                 atrium
                 mundorum
                 ,
                 quod
                 non
                 debebant
                 tales
                 ingredi
                 .
                 Here
                 that
                 Court
                 of
                 the
                 Temple
                 which
                 was
                 appointed
                 only
                 for
                 the
                 clean
                 ,
                 is
                 called
                 the
                 Congregation
                 of
                 God
                 ,
                 whereunto
                 such
                 persons
                 ought
                 not
                 to
                 enter
                 ,
              
               saith
               
                 Hugo
                 Cardinalis
              
               upon
               the
               same
               place
               .
               
                 Audita
                 lege
                 de
                 duabus
                 inimicis
                 gentibus
                 anathematizandis
                 ,
                 &c.
                 
                 Having
                 heard
                 the
                 law
                 concerning
                 the
                 two
                 hostile
                 Nations
                 ,
                 to
                 be
                 anathematized
                 or
                 accursed
                 ,
              
               saith
               Beda
               on
               Nehem.
               13.
               thereupon
               they
               separated
               the
               
               mixed
               multitude
               .
               Pelargus
               on
               Deut.
               23.
               citeth
               
                 Theodoret
                 ,
                 Procpius
              
               ,
               and
               Rabanus
               ,
               besides
               the
               Canonills
               ,
               for
               this
               sence
               ,
               that
               the
               not
               entring
               into
               the
               Congregation
               of
               the
               Lord
               ,
               is
               meant
               of
               refusing
               Ecclesiasticall
               not
               civill
               priviledges
               .
               I
               know
               that
               divers
               others
               understand
               Deut.
               23.
               1
               ,
               2
               ,
               3.
               of
               not
               admitting
               unto
               ,
               and
               Nehem.
               13.
               3.
               of
               separating
               from
               marriages
               with
               the
               Jewes
               ,
               and
               civill
               dignities
               or
               places
               of
               Magistrates
               or
               Rulers
               in
               that
               Commonwealth
               ,
               such
               a
               one
               
                 shall
                 not
                 enter
                 into
                 the
                 congregation
                 of
                 the
                 Lord
                 ,
              
               that
               is
               ,
               shall
               not
               be
               received
               into
               the
               Assembly
               or
               Court
               of
               Judges
               .
               But
               there
               are
               some
               reasons
               which
               diswade
               me
               from
               this
               and
               incline
               me
               to
               the
               other
               interpretation
               .
            
             
               
                 First
                 ,
                 the
                 Law
                 Deut.
                 23.
                 being
                 read
                 to
                 the
                 people
                 Nebem
                 .
                 13.
                 3.
                 upon
                 the
                 hearing
                 of
                 that
                 law
                 
                   they
                   separated
                   from
                   Israel
                   all
                   the
                   mixed
                   multitude
                   .
                
                 It
                 is
                 not
                 to
                 be
                 imagined
                 that
                 all
                 this
                 mixed
                 multitude
                 was
                 married
                 to
                 Jewes
                 ,
                 muchlesse
                 that
                 they
                 were
                 all
                 Magistrats
                 ,
                 Rulers
                 ,
                 or
                 members
                 of
                 Courts
                 and
                 Judicatures
                 in
                 Israel
                 .
                 But
                 by
                 
                   the
                   mixed
                   multitude
                
                 are
                 meant
                 all
                 such
                 as
                 were
                 in
                 Israel
                 but
                 not
                 of
                 Israel
                 ,
                 or
                 such
                 as
                 conversed
                 and
                 dwelt
                 among
                 the
                 Jewes
                 and
                 had
                 civill
                 fellowship
                 with
                 them
                 ,
                 but
                 had
                 no
                 part
                 nor
                 portion
                 (
                 by
                 right
                 )
                 in
                 Church-membership
                 and
                 Communion
                 :
                 in
                 which
                 sence
                 also
                 
                   the
                   mixed
                   multitude
                
                 is
                 mentioned
                 Exod.
                 12.
                 38.
                 
                 Num.
                 11.
                 4.
                 
              
               
                 Secondly
                 ,
                 that
                 this
                 separation
                 from
                 Israel
                 is
                 to
                 be
                 understood
                 in
                 a
                 spirituall
                 and
                 ecclesiasticall
                 sence
                 ,
                 it
                 appeareth
                 by
                 the
                 instance
                 and
                 application
                 immediately
                 added
                 Neb.
                 13.
                 4.
                 to
                 vers
                 .
                 10.
                 
                 
                   And
                   before
                   this
                
                 ,
                 that
                 is
                 ,
                 before
                 this
                 separation
                 ,
                 Eliashih
                 the
                 Priest
                 being
                 allied
                 unto
                 Tobiah
                 had
                 prepared
                 for
                 him
                 a
                 chamber
                 in
                 the
                 Courts
                 of
                 the
                 house
                 of
                 God
                 ,
                 but
                 now
                 when
                 the
                 separation
                 of
                 the
                 mixed
                 multitude
                 was
                 made
                 ;
                 Nehemiah
                 did
                 east
                 out
                 the
                 stuffe
                 of
                 Tobiah
                 ,
                 and
                 commanded
                 to
                 cleanse
                 the
                 chambers
                 of
                 the
                 Temple
                 which
                 had
                 been
                 defiled
                 by
                 Tobiah
                 .
                 Behold
                 an
                 instance
                 of
                 the
                 separation
                 in
                 reference
                 to
                 the
                 Temple
                 or
                 holy
                 place
                 ,
                 not
                 to
                 any
                 civill
                 Court.
                 
              
               
                 Thirdly
                 ,
                 the
                 Chaldee
                 paraphrase
                 helpeth
                 me
                 Deut.
                 23.
                 1
                 ,
                 2
                 ,
                 3.
                 for
                 instead
                 of
                 these
                 words
                 ,
                 
                   shall
                   not
                   enter
                   into
                   the
                   congregation
                   of
                   the
                   Lord
                   ,
                   Onkelos
                
                 readeth
                 
                   shall
                   not
                   be
                   clean
                   to
                   enter
                   into
                   the
                   congregation
                   of
                   the
                   Lord
                
                 ;
                 having
                 respect
                 to
                 the
                 law
                 which
                 did
                 forbid
                 uncleane
                 persons
                 to
                 enter
                 into
                 the
                 Temple
                 .
                 
                   Ita
                   isti
                   mundi
                   reputabantur
                
                 ;
                 
                 
                   so
                   likewise
                   were
                   these
                   (
                   Ammonites
                   ,
                   Moabites
                   ,
                
                 bastards
                 ,
                 &c.
                 )
                 
                   esteemed
                   as
                   unclean
                
                 ,
                 saith
                 
                   Tostatus
                   in
                   Deut.
                   23.
                   quaest
                   .
                   1.
                   
                
              
               
                 Fourthly
                 ,
                 Edomites
                 and
                 Egytians
                 might
                 enter
                 into
                 the
                 congregregation
                 of
                 the
                 Lord
                 in
                 the
                 third
                 generation
                 Deut.
                 22.
                 7
                 ,
                 8.
                 
                 Was
                 the
                 meaning
                 ,
                 that
                 Edomites
                 and
                 Egyptians
                 should
                 in
                 the
                 third
                 generation
                 marry
                 with
                 the
                 Jewes
                 ,
                 or
                 be
                 Magistrates
                 in
                 Israel
                 ,
                 members
                 of
                 the
                 Sanhedrin
                 ,
                 or
                 Judges
                 ?
                 He
                 that
                 will
                 thinke
                 so
                 ,
                 will
                 hardly
                 prove
                 that
                 it
                 was
                 so
                 .
                 To
                 me
                 it
                 is
                 not
                 at
                 all
                 probable
                 ,
                 that
                 God
                 would
                 allow
                 his
                 people
                 either
                 to
                 marry
                 with
                 the
                 Edomites
                 and
                 Egyptians
                 ,
                 or
                 to
                 prefer
                 them
                 to
                 be
                 Magistrates
                 and
                 Judges
                 in
                 Israel
                 ,
                 no
                 not
                 in
                 the
                 third
                 generation
                 .
                 But
                 it
                 is
                 very
                 probable
                 ,
                 that
                 when
                 an
                 Edomite
                 or
                 Egyptian
                 came
                 to
                 dwell
                 in
                 the
                 Land
                 of
                 Israel
                 ,
                 as
                 a
                 proselyte
                 indweller
                 ,
                 ob
                 erving
                 the
                 seven
                 precepts
                 given
                 to
                 the
                 sonnes
                 of
                 Noah
                 ,
                 the
                 children
                 of
                 that
                 Egyptian
                 or
                 Edomite
                 in
                 the
                 third
                 generation
                 ,
                 mi●ht
                 enter
                 into
                 the
                 congregation
                 of
                 the
                 Lord
                 ,
                 that
                 is
                 ,
                 might
                 upon
                 their
                 desire
                 and
                 submission
                 to
                 the
                 whole
                 law
                 of
                 Moses
                 ,
                 be
                 received
                 as
                 proselytes
                 of
                 righteousnesse
                 or
                 of
                 the
                 Covenant
                 ,
                 and
                 so
                 free
                 to
                 come
                 to
                 the
                 Court
                 of
                 Israel
                 ,
                 and
                 in
                 all
                 Church
                 relations
                 to
                 be
                 as
                 one
                 of
                 the
                 Israelites
                 themselves
                 .
              
               
                 Fifthly
                 ,
                 Philo
                 the
                 Jew
                 
                   lib.
                   de
                   victimas
                   offerentibus
                
                 towards
                 the
                 end
                 ,
                 tels
                 us
                 that
                 their
                 Law
                 did
                 prohibit
                 all
                 unworthy
                 persons
                 from
                 their
                 sacred
                 Assemblies
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 .
                 From
                 the
                 same
                 sacred
                 Assemblies
                 of
                 the
                 Church
                 ,
                 he
                 saith
                 that
                 their
                 law
                 did
                 also
                 exclude
                 Eunuohs
                 ,
                 and
                 bastards
                 ,
                 or
                 such
                 as
                 were
                 borne
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 (
                 the
                 word
                 used
                 by
                 the
                 LXX
                 in
                 Deut.
                 23.
                 2.
                 
                 )
                 where
                 Philo
                 most
                 certainly
                 hath
                 respect
                 to
                 that
                 Law
                 ,
                 Deut.
                 23.
                 understanding
                 by
                 
                   the
                   congregation
                   of
                   the
                   Lord
                
                 in
                 that
                 pla●e
                 ,
                 neither
                 a
                 civill
                 Court
                 nor
                 liberty
                 of
                 marriage
                 ,
                 but
                 the
                 sacred
                 or
                 Church
                 Assembly
                 .
              
            
             
               There
               are
               but
               two
               objections
               which
               I
               finde
               brought
               against
               that
               which
               I
               have
               been
               now
               proving
               .
               One
               is
               from
               Exod.
               12.
               48.
               
               a
               law
               which
               admitteth
               strangers
               to
               the
               Church
               and
               Passeover
               of
               the
               Jewes
               ,
               provided
               they
               were
               willing
               to
               be
               circumcised
               .
               The
               other
               objection
               is
               from
               the
               example
               of
               Ruth
               the
               Moabitesse
               ,
               who
               was
               a
               member
               of
               the
               Church
               of
               Israel
               .
            
             
               To
               the
               first
               I
               answer
               ,
               that
               Exod.
               12.
               48.
               will
               not
               prove
               that
               
               every
               stranger
               who
               desired
               to
               be
               circumcised
               ,
               and
               to
               eate
               the
               Passeover
               ,
               was
               to
               be
               immediately
               admitted
               upon
               that
               desire
               ,
               without
               any
               more
               adoe
               :
               onely
               it
               proves
               that
               before
               any
               stranger
               should
               eate
               of
               the
               Passeover
               ,
               he
               must
               first
               be
               circumcised
               .
               A
               stranger
               might
               not
               be
               Gertsedek
               ,
               a
               proselyte
               of
               righteousnesse
               ,
               when
               he
               pleased
               ,
               but
               he
               was
               first
               to
               be
               so
               and
               so
               qualified
               .
               Besides
               this
               ,
               it
               may
               be
               justly
               doubted
               whether
               Deut.
               23.
               3.
               be
               not
               an
               exception
               from
               the
               rule
               Exod.
               12.
               48.
               for
               all
               strangers
               were
               not
               to
               be
               alike
               soon
               and
               readily
               received
               to
               be
               proselytes
               of
               righteousnesse
               :
               but
               a
               great
               difference
               there
               was
               between
               those
               Nations
               which
               God
               had
               expressely
               and
               particularly
               devoted
               and
               accursed
               ,
               and
               others
               not
               so
               accursed
               .
            
             
               To
               the
               other
               objection
               concerning
               
                 Ruth
                 ,
                 Rabanus
              
               cited
               by
               Pelargus
               on
               Deut.
               23.
               answereth
               that
               the
               tenth
               generation
               of
               the
               Moabites
               was
               past
               ,
               before
               Ruth
               did
               enter
               into
               the
               congregation
               of
               the
               Lord.
               And
               if
               it
               had
               not
               ,
               yet
               the
               case
               was
               extraordinary
               ,
               and
               one
               Swallow
               makes
               not
               Summer
               .
            
          
           
             
               14.
               
               Object
               .
               But
               is
               there
               any
               patterne
               or
               president
               in
               the
               Jewish
               Church
               ,
               for
               keeping
               backe
               scandalous
               sinners
               from
               the
               Sacrament
               ?
            
             
               Ans.
               There
               is
               ;
               for
               I
               have
               proved
               a
               keeping
               back
               of
               notorious
               sinners
               both
               from
               the
               Passeover
               ,
               and
               from
               the
               Temple
               it selfe
               which
               had
               a
               Sacramentall
               signification
               and
               was
               a
               Type
               of
               Christ
               and
               Communion
               with
               him
               .
               It
               is
               worthy
               of
               observation
               that
               by
               the
               Chaldee
               paraphrase
               ,
               Exod.
               12.
               43.
               
               Any
               Israelite
               who
               was
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               
                 an
                 apostate
              
               ,
               might
               not
               eate
               of
               the
               Passeover
               .
               Againe
               ,
               verse
               48.
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               
                 &
                 omnis
                 prophanus
              
               .
               So
               the
               Latine
               Interpreter
               of
               
                 Onkelos
                 :
                 And
                 no
                 prophane
                 person
                 shall
                 eate
                 of
                 it
                 .
              
               The
               word
               is
               used
               not
               onely
               of
               a
               Heathen
               ,
               but
               of
               any
               prophane
               person
               ,
               as
               Prov.
               2.
               16.
               where
               the
               Chaldee
               expresseth
               the
               whorish
               woman
               (
               though
               a
               Jewesse
               )
               by
               the
               name
               of
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               It
               commeth
               from
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               to
               be
               prophaned
               ,
               è
               
                 sancto
                 prophanum
                 fieri
              
               .
               Surely
               Onkelos
               had
               not
               thus
               paraphrased
               upon
               Exod.
               12.
               if
               it
               had
               not
               been
               the
               Law
               of
               the
               Jewes
               ,
               that
               notorious
               prophane
               persons
               should
               be
               kept
               backe
               from
               the
               Passeover
               .
            
          
        
      
       
         
         
           The
           second
           Book
           OF
           THE
           CHRISTIAN
           Church-Goverment
           .
        
         
           
             
               CHAP.
               I.
            
             Of
             the
             Rise
             ,
             Growth
             ,
             Decay
             ,
             and
             Reviving
             of
             Erastianisme
             .
          
           
             DIverse
             Learned
             men
             have
             (
             to
             very
             good
             purpose
             )
             discovered
             the
             origination
             ,
             occasion
             ,
             first
             authors
             ,
             fomenters
             ,
             rise
             and
             growth
             of
             Errors
             ,
             both
             Popish
             ,
             and
             others
             :
             I
             shall
             after
             their
             example
             make
             known
             briefly
             ,
             what
             I
             find
             concerning
             the
             rise
             and
             growth
             the
             planting
             and
             watering
             of
             the
             Erastian
             Error
             ,
             I
             cannot
             say
             of
             it
             ,
             that
             it
             is
             
               honest
               is
               parentibus
               natus
            
             ,
             it
             is
             not
             borne
             and
             descended
             of
             honest
             parents
             .
             The
             Father
             of
             it
             is
             the
             old
             
             Serpent
             ,
             who
             finding
             his
             Kingdom
             very
             much
             impaired
             ,
             weakned
             and
             resisted
             by
             the
             vigor
             of
             the
             true
             Ecclesiastical
             discipline
             ,
             which
             separateth
             
               between
               the
               precious
               and
               the
               vile
               ,
               the
               holy
               &
               prophane
            
             ;
             and
             so
             contributeth
             much
             to
             the
             shaming
             away
             of
             the
             unfruitful
             works
             of
             darknesse
             ;
             thereupon
             he
             hath
             cunningly
             gone
             about
             to
             draw
             men
             ,
             first
             into
             a
             jealousie
             ,
             and
             then
             into
             a
             dislike
             of
             the
             Ecclesiastical
             discipline
             ,
             by
             Gods
             mercy
             restored
             in
             the
             Reformed
             Churches
             .
             The
             Mother
             of
             it
             ,
             is
             the
             enmity
             of
             nature
             against
             the
             Kingdom
             of
             
               Iesus
               Christ
            
             ;
             which
             he
             ,
             as
             Mediator
             ,
             doth
             exercise
             in
             the
             goverment
             of
             the
             Church
             :
             Which
             enmity
             is
             naturally
             in
             all
             mens
             hearts
             ,
             but
             is
             unmortified
             and
             strongly
             prevalent
             in
             some
             ,
             who
             have
             said
             in
             their
             hearts
             ,
             
               We
               will
               not
               have
               this
               man
               to
               raigne
               over
               us
               .
            
             Luke
             19.
             
             
               Let
               us
               break
               their
               bonds
               asunder
               ,
               and
               cast
               away
               their
               cords
               from
               us
               .
            
             Psal.
             2.
             3.
             
             The
             Midwife
             which
             brought
             this
             unhappy
             brood
             into
             the
             light
             of
             the
             world
             ,
             was
             
               Thomas
               Erastus
            
             Doctor
             of
             Medicine
             at
             Heidelberg
             of
             whom
             I
             shall
             say
             no
             more
             ,
             then
             what
             is
             apparant
             by
             his
             owne
             Preface
             to
             the
             Reader
             ,
             namely
             ,
             that
             as
             he
             was
             once
             of
             opinion
             ,
             that
             excommunication
             is
             commanded
             in
             the
             Word
             of
             God
             ,
             so
             he
             came
             off
             to
             the
             contrary
             opinion
             ,
             not
             without
             a
             male-contented
             humour
             ,
             and
             a
             resentment
             of
             some
             things
             which
             he
             lookt
             upon
             as
             provocations
             and
             personal
             reflections
             ,
             though
             its
             like
             enough
             they
             were
             not
             really
             such
             ,
             but
             in
             his
             apprehensions
             they
             were
             .
             One
             of
             these
             was
             a
             publick
             dispute
             at
             Heydelberg
             in
             the
             year
             1568.
             upon
             certain
             Theses
             concerning
             the
             necessity
             of
             Church
             Government
             ,
             and
             the
             power
             of
             Presbyteries
             to
             excommunicate
             :
             Which
             Theses
             were
             exhibited
             by
             M.
             
               George
               Withers
            
             an
             Englishman
             ,
             who
             left
             England
             because
             of
             the
             Ceremonies
             ,
             and
             was
             at
             that
             time
             made
             Doctor
             of
             Divinity
             at
             Heydelberg
             .
             And
             the
             learned
             dispute
             had
             thereupon
             ,
             you
             may
             find
             epitomized
             (
             as
             it
             was
             taken
             the
             day
             following
             from
             the
             mouth
             of
             
               Dr.
               Vrsinus
            
             )
             in
             the
             close
             of
             the
             second
             part
             of
             
               Dr.
               Pareus
            
             his
             explication
             of
             the
             Heidelberg
             Catechisme
             .
          
           
             The
             Erastian
             error
             being
             borne
             ,
             the
             breasts
             which
             gave
             it
             suck
             were
             prophanesse
             and
             self-interest
             .
             The
             sons
             of
             Belial
             were
             very
             much
             for
             it
             ,
             expecting
             that
             the
             eye
             of
             the
             civil
             Magistrate
             shall
             not
             be
             so
             vigilant
             over
             them
             ,
             nor
             his
             hand
             so
             much
             against
             them
             for
             a
             scandalous
             and
             dissolute
             conversation
             ,
             as
             
             Church-discipline
             would
             be
             .
             
               Germanorum
               bibere
               est
               vivere
            
             ,
             in
             practice
             as
             well
             as
             in
             pronunciation
             .
             What
             great
             marvel
             if
             many
             among
             them
             (
             for
             I
             do
             not
             speak
             of
             all
             )
             did
             comply
             with
             the
             Erastian
             Tenent
             ?
             And
             it
             is
             as
             little
             to
             be
             marvelled
             at
             ,
             if
             those
             ,
             whether
             Magistrates
             ,
             Lawyers
             ,
             or
             others
             ,
             who
             conceived
             themselves
             to
             be
             so
             far
             losers
             ,
             as
             Ecclesiastical
             Courts
             were
             interested
             in
             Government
             ,
             and
             to
             be
             greater
             gainers
             by
             the
             abolition
             of
             the
             Ecclesiastical
             interest
             in
             government
             ;
             were
             by
             assed
             that
             way
             :
             Both
             these
             you
             may
             find
             among
             the
             causes
             (
             mentioned
             by
             
               Aretius
               〈◊〉
               .
               probl
               .
               loc
               .
            
             133.
             )
             for
             which
             there
             was
             so
             much
             un
             willingnes
             to
             admit
             the
             discipline
             of
             Excomunication
             .
             
               Magistratus
               jugum
               non
               admittuxt
               ,
               timent
               honoribus
               ,
               licentiam
               amant
               ,
               &c.
               
               The
               Magistrates
               do
               not
               admit
               a
               yoke
               ,
               are
               jealous
               of
               their
               honours
               ,
               love
               licentiousnesse
               .
               Vulgus
               quoque
               &
               plebs
               dissolutior
               :
               major
               pars
               corruptissima
               est
               ,
               &c.
               The
               Communaltic
               also
               and
               people
               are
               more
               dissolute
               :
               the
               greater
               part
               is
               most
               vicious
               .
            
          
           
             After
             that
             this
             unlucky
             child
             had
             been
             nursed
             upon
             so
             bad
             milk
             ,
             it
             came
             at
             last
             to
             eat
             
               strong
               food
            
             ,
             and
             that
             was
             Arbitrary
             Government
             ,
             under
             the
             name
             of
             Royall
             Prerogative
             .
             Mr.
             
               Iohn
               Wemys
            
             (
             sometime
             Senator
             of
             the
             Colledge
             of
             Justice
             in
             Scotland
             )
             as
             great
             a
             Royalist
             as
             any
             of
             his
             time
             ,
             in
             his
             book
             
               de
               Regis
               primatu
               ,
               lib.
               1.
               cap.
            
             7.
             doth
             utterly
             dissent
             from
             and
             argue
             against
             the
             distinction
             of
             Civil
             and
             Ecclesiasticall
             lawes
             ,
             and
             against
             the
             Synodical
             power
             of
             censures
             ;
             holding
             that
             both
             the
             power
             of
             making
             Ecclesiastical
             lawes
             ,
             and
             the
             corrective
             power
             to
             censure
             Transgressors
             ,
             is
             proper
             to
             the
             Magistrate
             .
          
           
             The
             Tutor
             which
             bred
             up
             the
             Erastian
             error
             ,
             was
             Arminianisme
             ;
             for
             the
             Arminians
             finding
             their
             plants
             pluckt
             up
             ,
             and
             their
             poison
             antidoted
             by
             Classes
             and
             Synods
             ,
             thereupon
             they
             began
             to
             cry
             down
             Synodical
             authority
             ,
             and
             to
             appeal
             to
             the
             Magistrates
             power
             in
             things
             Ecclesiastical
             ,
             hoping
             for
             more
             favour
             and
             lesse
             opposition
             that
             way
             .
             They
             will
             have
             Synods
             onely
             to
             examine
             ,
             dispute
             ,
             discusse
             ,
             to
             impose
             nothing
             under
             pain
             of
             Ecclesiastical
             censure
             ,
             but
             to
             leave
             all
             men
             free
             ,
             to
             do
             as
             they
             list
             .
             See
             their
             
               exam
               .
               cens
               .
               cap.
            
             25.
             and
             
               Vindic.
               lib.
               2.
               cap.
               6.
               pag.
            
             131.
             133.
             
             And
             for
             the
             Magistrate
             they
             have
             endeavoured
             to
             make
             him
             head
             of
             the
             Church
             ,
             as
             the
             Pope
             was
             ;
             yea
             so
             far
             ,
             that
             they
             are
             not
             ashamed
             to
             ascribe
             unto
             the
             Magistrate
             that
             Jurisdiction
             
             over
             the
             Churches
             ,
             Synods
             ,
             and
             Ecclesiastical
             proceedings
             '
             which
             the
             Pope
             did
             formerly
             usurpe
             :
             For
             which
             see
             Apollonius
             in
             his
             
               Ius
               Maj●…statis
               circa
               sacra
            
             .
          
           
             But
             the
             Erastian
             Error
             being
             thus
             borne
             ,
             nursed
             ,
             fed
             ,
             and
             educated
             ,
             did
             fall
             into
             a
             most
             deadly
             decay
             and
             consumption
             :
             the
             procuring
             causes
             whereof
             were
             these
             three
             .
             First
             ,
             the
             best
             and
             most
             (
             and
             in
             some
             respect
             all
             )
             of
             the
             Reformed
             Churches
             refused
             to
             receive
             ,
             harbour
             ,
             or
             entertain
             it
             ,
             and
             so
             left
             it
             exposed
             to
             hunger
             and
             cold
             ,
             shame
             and
             nakednesse
             .
          
           
             Some
             harbour
             it
             had
             in
             Switzerland
             ,
             but
             that
             was
             lookt
             upon
             as
             comming
             onely
             through
             injury
             of
             time
             ,
             which
             could
             not
             be
             helped
             ;
             the
             Theological
             and
             Scriptural
             principles
             of
             the
             Divines
             of
             those
             Churches
             ,
             being
             Anti-Erastian
             ,
             and
             Presbyteriall
             ,
             as
             I
             have
             *
             else-where
             shewed
             against
             Mr.
             Coleman
             .
             So
             that
             Erastianisme
             could
             not
             get
             warmth
             and
             strength
             enough
             ,
             no
             not
             in
             Zurick
             it self
             .
             Yea
             Dr.
             Ursi●…us
             in
             his
             
               Iudicium
               de
               Disciplinâ
               Ecclesiasticâ
               ,
               &
               excommunicatione
               ,
            
             exhibited
             to
             the
             Prince
             
               Elector
               Palatine
               Frederick
            
             the
             third
             (
             who
             had
             required
             him
             to
             give
             his
             judgement
             concerning
             Erastus
             his
             Theses
             )
             doth
             a
             once
             and
             again
             observe
             ,
             that
             all
             the
             Reformed
             Churches
             and
             Divines
             ,
             as
             well
             those
             that
             did
             not
             practice
             excommunication
             ,
             as
             those
             that
             did
             practise
             it
             ,
             agree
             notwithstanding
             in
             this
             principle
             ,
             that
             excommunication
             ought
             to
             be
             in
             the
             Church
             .
             Which
             is
             a
             mighty
             advantage
             against
             Erastianisme
             .
          
           
             The
             second
             cause
             was
             a
             mis-accident
             from
             the
             Mid-wife
             ,
             who
             did
             half
             stisle
             it
             in
             the
             birth
             ,
             from
             which
             did
             accrue
             a
             most
             dangerous
             infirmity
             ,
             of
             which
             it
             could
             never
             recover
             .
             b
             Read
             the
             preface
             of
             Erastus
             before
             the
             Confirmation
             of
             his
             
             Theses
             ;
             also
             the
             close
             of
             his
             sixth
             Book
             ;
             put
             these
             together
             ,
             you
             will
             find
             him
             yeeld
             ,
             that
             all
             ought
             not
             to
             be
             admitted
             promiseuously
             to
             the
             Sacrament
             ,
             but
             that
             such
             admission
             be
             according
             to
             the
             custome
             and
             rule
             observed
             in
             the
             Church
             of
             Heidelberg
             (
             and
             what
             that
             was
             ,
             you
             may
             find
             in
             the
             Heidelberg
             Catechisme
             Quaest.
             82.
             
             &
             87.
             namely
             a
             suspension
             of
             prophane
             scandalous
             persons
             from
             the
             Sacrament
             ,
             and
             in
             case
             of
             their
             obstinacy
             and
             continuing
             in
             their
             offences
             ,
             an
             excommunicating
             of
             them
             .
             )
             He
             yeelds
             also
             that
             these
             seven
             sorts
             of
             persons
             ought
             not
             to
             be
             esteemed
             as
             members
             of
             the
             Church
             ,
             and
             that
             if
             any
             such
             be
             found
             in
             the
             visible
             Church
             ,
             they
             ought
             to
             be
             cast
             out
             .
             1.
             
             Idolaters
             .
             2.
             
             Apostates
             .
             3.
             
             Such
             as
             do
             not
             understand
             the
             true
             Doctrine
             ,
             that
             is
             ,
             Ignorant
             Persons
             .
             4.
             
             Such
             as
             doe
             not
             approve
             and
             embrace
             the
             true
             Doctrine
             ,
             that
             is
             ,
             Hereticks
             and
             Sectaries
             .
             5.
             
             Such
             as
             desire
             to
             receive
             the
             Sacrament
             otherwise
             then
             in
             the
             right
             manner
             ,
             and
             according
             to
             Christs
             Institution
             .
             6.
             
             Such
             as
             defend
             or
             justifie
             their
             wickednes
             .
             7.
             
             Such
             as
             doe
             not
             confesse
             and
             acknowledge
             their
             sins
             ,
             and
             professe
             sorrow
             and
             repentance
             for
             them
             ,
             and
             a
             hatred
             or
             detestation
             of
             them
             .
             And
             thus
             you
             see
             as
             Erastianisme
             pleadeth
             for
             no
             favour
             to
             Sectaries
             ,
             or
             whosoever
             dissent
             in
             doctrine
             ,
             or
             whose
             Tenents
             concerning
             Christs
             Institution
             ,
             or
             manner
             of
             Administration
             ,
             are
             contrary
             to
             that
             which
             is
             received
             in
             the
             Church
             where
             they
             live
             :
             (
             for
             c
             it
             is
             content
             that
             all
             such
             ,
             were
             they
             never
             so
             peaceable
             and
             godly
             ,
             be
             cast
             out
             of
             the
             Church
             by
             excommunication
             .
             All
             the
             favour
             and
             forbearance
             which
             it
             pleadeth
             for
             ,
             is
             to
             the
             loose
             and
             prophane
             )
             So
             neither
             doth
             it
             altogether
             exempt
             the
             prophane
             ,
             but
             such
             onely
             as
             do
             neither
             deny
             nor
             defend
             their
             wickednesse
             ,
             but
             confesse
             their
             sins
             ,
             and
             professe
             sorrow
             for
             them
             .
             Let
             the
             Erastians
             of
             this
             time
             observe
             what
             their
             great
             Master
             hath
             yeelded
             touching
             the
             Ecclesiastical
             Censure
             of
             prophane
             ones
             .
             Which
             though
             it
             is
             not
             satisfactory
             to
             us
             ,
             for
             reasons
             elsewhere
             given
             ,
             yet
             it
             can
             be
             as
             little
             satisfactory
             to
             them
             .
             But
             whereas
             Erastus
             together
             with
             those
             his
             Concessions
             (
             that
             hee
             may
             seem
             to
             have
             said
             somewhat
             )
             falls
             a
             quarrelling
             with
             Presbyteries
             for
             presuming
             to
             judge
             of
             the
             sincerity
             of
             that
             repentance
             
             professed
             by
             a
             scandalous
             sinner
             ,
             and
             their
             not
             resting
             satisfied
             with
             a
             mans
             owne
             profession
             of
             his
             repentance
             .
             If
             his
             followers
             will
             now
             be
             pleased
             to
             reduce
             the
             controversie
             within
             that
             narrow
             circle
             ,
             Whether
             a
             Presbyterie
             may
             excommunicate
             from
             the
             Church
             ,
             or
             at
             least
             suspend
             from
             the
             Sacrament
             ,
             any
             Church-member
             ,
             as
             an
             impenitent
             scandalous
             sinner
             ,
             who
             yet
             doth
             not
             defend
             nor
             denie
             his
             sin
             by
             which
             he
             hath
             given
             scandall
             ,
             but
             confesseth
             it
             ,
             and
             professeth
             sincere
             and
             hearty
             repentance
             for
             it
             :
             (
             which
             is
             the
             point
             that
             Erasius
             is
             faine
             to
             hold
             at
             in
             the
             issue
             )
             Then
             I
             hope
             we
             shall
             be
             quickly
             agreed
             ,
             and
             the
             controversie
             buried
             ;
             for
             we
             do
             rest
             satisfied
             with
             the
             offender
             his
             confession
             of
             his
             sinne
             ,
             and
             profession
             of
             his
             repentance
             ,
             unlesse
             his
             owne
             known
             words
             or
             actions
             give
             the
             lye
             to
             his
             profession
             of
             repentance
             ;
             that
             is
             ,
             if
             he
             be
             known
             to
             justifie
             and
             defend
             his
             sin
             in
             his
             ordinary
             discourse
             ,
             or
             to
             continue
             in
             the
             practice
             of
             the
             sin
             ,
             which
             he
             professeth
             to
             the
             Presbyterie
             he
             repents
             of
             ;
             if
             these
             or
             such
             like
             sure
             signes
             of
             his
             impenitency
             be
             known
             ,
             must
             the
             Presbyterie
             notwithstanding
             rest
             satisfied
             with
             his
             verbal
             profession
             of
             repentance
             ?
             All
             that
             fear
             God
             (
             I
             think
             )
             would
             cry
             shame
             ,
             shame
             ,
             upon
             such
             an
             assertion
             .
             And
             moreover
             ,
             let
             us
             take
             it
             in
             the
             case
             of
             an
             Idolater
             ,
             Heretick
             ,
             Apostate
             (
             for
             Erastus
             is
             content
             that
             such
             be
             excluded
             from
             the
             Sacrament
             .
             )
             Suppose
             such
             a
             one
             doth
             confesse
             his
             sin
             ,
             and
             professeth
             repentance
             ,
             in
             the
             mean
             while
             is
             known
             to
             be
             a
             writer
             or
             spreader
             of
             books
             in
             defence
             of
             that
             Idolatry
             or
             Heresie
             ,
             or
             to
             be
             a
             perswader
             and
             enticer
             of
             others
             secretly
             to
             that
             way
             ,
             or
             if
             there
             be
             any
             other
             known
             infallible
             signe
             of
             his
             impenitency
             ,
             must
             his
             verbal
             profession
             to
             the
             Presbyterie
             in
             such
             cases
             be
             trusted
             and
             taken
             as
             satisfactory
             ?
             I
             am
             confident
             Erastus
             himself
             would
             not
             have
             said
             so
             .
             Wherefore
             as
             in
             the
             case
             of
             an
             Heretick
             ,
             so
             in
             the
             case
             of
             a
             prophane
             person
             ,
             or
             one
             of
             a
             scandalous
             conversation
             ,
             there
             is
             a
             necessity
             that
             the
             Presbyterie
             examine
             the
             real
             signes
             of
             repentance
             ,
             and
             the
             offenders
             verbal
             profession
             is
             not
             all
             .
          
           
             The
             third
             cause
             which
             helped
             forward
             the
             deadly
             malady
             and
             consumption
             of
             Erastianisme
             ;
             was
             the
             grief
             ,
             shame
             ,
             confusion
             and
             losse
             which
             it
             sustained
             by
             the
             learning
             and
             labour
             of
             some
             Divines
             in
             the
             Reformed
             Churches
             ,
             who
             had
             to
             very
             good
             purpose
             
             taken
             pains
             to
             discover
             to
             the
             world
             the
             curled
             nature
             of
             that
             unlucky
             brood
             ,
             being
             of
             the
             seed
             of
             the
             Amalekites
             ,
             which
             ought
             not
             to
             enter
             into
             the
             Congregation
             of
             the
             Lord.
             The
             Divines
             who
             have
             more
             especially
             and
             particularly
             appeared
             against
             it
             ,
             are
             (
             to
             my
             observation
             )
             these
             .
             
               Beza
               de
               Excommunicatione
               ,
               &
               Presbyterio
               contra
               Erastum
               :
            
             Which
             was
             not
             printed
             till
             Erastus
             his
             Reply
             unto
             it
             was
             first
             printed
             .
             Whereunto
             as
             Beza
             in
             a
             large
             Preface
             layeth
             the
             foundation
             of
             a
             duply
             ,
             so
             he
             had
             prepared
             and
             perfected
             his
             duply
             ,
             had
             he
             not
             been
             hindred
             by
             the
             great
             troubl●s
             of
             Geneva
             ,
             at
             that
             time
             besieged
             by
             the
             Duke
             of
             
               Savoy
               ;
               Beza
            
             himself
             being
             also
             at
             that
             time
             71.
             yeares
             old
             ;
             howbeit
             for
             all
             this
             ,
             he
             did
             not
             lay
             aside
             the
             resolution
             and
             thought
             of
             that
             duply
             ,
             if
             he
             should
             have
             opportunity
             ,
             and
             see
             it
             requisite
             or
             calld
             for
             ;
             all
             which
             is
             manifest
             from
             that
             preface
             .
             Next
             to
             him
             ,
             I
             reckon
             
               Zacharias
               Ursinus
            
             a
             most
             solid
             judicious
             Divine
             ,
             who
             did
             (
             as
             I
             touched
             before
             )
             exhibite
             to
             the
             Prince
             
               Elector
               Palatine
               Frederick
            
             the
             third
             ,
             
               Iudicium
               de
               disciplina
               Ecclesiastica
               &
               Excommunicatione
            
             (
             which
             you
             may
             find
             in
             the
             end
             of
             his
             third
             Tome
             )
             wherein
             he
             doth
             soundly
             confute
             the
             Theses
             of
             Erastus
             ,
             neither
             hath
             any
             reply
             been
             made
             thereto
             ,
             that
             ever
             I
             could
             learn
             of
             ●
             Also
             in
             his
             Catecheticall
             explications
             ,
             Quaest
             ,
             85.
             
             He
             plainly
             disputes
             against
             the
             Erastian
             principles
             .
             The
             more
             strange
             it
             is
             that
             Mr.
             Hussey
             in
             his
             Epistle
             to
             the
             Parliament
             would
             make
             them
             beleeve
             that
             Ursinus
             is
             his
             ,
             and
             not
             ours
             ,
             in
             this
             controversie
             .
          
           
             After
             these
             ,
             there
             did
             others
             ,
             more
             lately
             ,
             come
             upon
             the
             Stage
             against
             the
             Erastian
             Principles
             ,
             as
             
               Casparus
               Brochmand
            
             a
             Lutheran
             ,
             in
             
               System
               .
               Theol.
               Tom.
               2.
               
               Artic.
               De
               disciplina
               Ecclesiastica
               ,
            
             where
             he
             examineth
             the
             most
             substantiall
             Arguments
             of
             
               Erastus
               :
               Antonius
               Walaeus
               de
               munere
               ministrorum
               Ecclesiae
               &
               inspectione
               Magistratus
               circa
               illud
               .
               Et
               in
               loc●…
               com
               .
               de
               clavivibus
               &
               potestate
               Ecclesiastica
               .
               Et
               Tom
               ,
               2.
               
               Disp.
               de
               disciplina
               Ecclesiastica
               .
               Helmichius
               de
               vocatione
               Pastorum
               &
               institutione
               Consistoriorum
               .
               D.
               Triglandius
               in
               differtatione
               de
               potestate
               civili
               &
               Ecclesiastica
               .
               D.
               Revius
               in
               examine
               libelli
               de
               Episcopatu
               Constantini
               magni
               .
               D.
               Apollonij
               〈◊〉
               Majestatis
               circa
               sacra
               .
               D.
               Cabeliavius
               de
               libertate
               Ecclesiae
               in
               exercenda
               disciplina
               spirituali
               .
               Dr.
               Voqtius
            
             in
             his
             
               Politica
               Ecclesiastica
            
             ,
             
             especially
             his
             Disputations
             
               de
               potestate
               &
               Politia
               Ecclesiarum
            
             .
             Beside
             
               Acronius
               ,
               Thysius
               ,
               Ludov.
               a
               Renesse
               ,
            
             who
             were
             Champions
             against
             that
             unhappy
             error
             revived
             in
             the
             Low-Countries
             by
             W●…enbogard
             a
             Proselyte
             of
             the
             Arminians
             .
          
           
             But
             now
             ,
             while
             E●…astianisme
             did
             thus
             lye
             a
             dying
             ,
             and
             like
             to
             breath
             its
             last
             ,
             is
             there
             no
             Physitian
             who
             will
             undertake
             the
             cure
             ,
             and
             endeavour
             to
             raise
             it
             up
             from
             the
             gates
             of
             death
             to
             life
             ?
             Yes
             ,
             Mr.
             Coleman
             was
             the
             man
             ,
             who
             (
             to
             that
             purpose
             )
             first
             appeared
             publikely
             ;
             First
             by
             a
             Sermon
             to
             the
             Parliament
             ;
             Next
             ,
             by
             debating
             the
             Controversie
             with
             my selfe
             in
             writing
             ;
             and
             lastly
             ,
             By
             engaging
             in
             a
             publike
             debate
             in
             the
             Reverend
             Assembly
             of
             Divines
             ,
             against
             this
             Proposition
             :
             
               Iesus
               Christ
               as
               King
               and
               Head
               of
               His
               Church
               ,
               hath
               appointed
               a
               Governement
               in
               the
               Church
               ,
               in
               the
               hands
               of
               Church-Officers
               ,
               distinct
               from
               the
               Civil
               Governement
               .
            
             After
             he
             had
             some
             dayes
             argued
             against
             this
             proposition
             (
             having
             full
             liberty
             both
             to
             argue
             and
             reply
             as
             much
             as
             he
             pleased
             )
             it
             pleased
             God
             to
             visit
             him
             with
             sicknesse
             ,
             during
             which
             ,
             the
             Assembly
             (
             upon
             intimation
             from
             himself
             ,
             that
             he
             wished
             them
             to
             lay
             aside
             that
             Proposition
             for
             a
             time
             ,
             that
             if
             God
             should
             give
             him
             health
             again
             ,
             he
             might
             proceed
             in
             his
             debate
             )
             did
             goe
             upon
             other
             matter
             ,
             and
             lay
             this
             aside
             for
             that
             season
             .
             The
             Lord
             was
             pleased
             to
             remove
             him
             by
             death
             ,
             before
             he
             could
             do
             what
             he
             intended
             in
             this
             ,
             and
             other
             particulars
             .
             One
             of
             his
             intentions
             was
             to
             translate
             and
             publish
             in
             English
             the
             Book
             of
             Erastus
             against
             Excommunication
             .
             But
             through
             Gods
             mercy
             ,
             before
             the
             poison
             was
             ready
             ,
             there
             was
             one
             Antidote
             ready
             ,
             I
             mean
             Mr.
             Rutherford
             his
             answer
             to
             Erastus
             .
             But
             though
             Mr.
             Coleman
             was
             the
             first
             man
             he
             was
             not
             the
             onely
             man
             that
             hath
             appeared
             in
             this
             present
             Controversie
             in
             England
             .
             Others
             (
             and
             those
             of
             divers
             professions
             )
             are
             come
             upon
             the
             Stage
             .
             I
             shall
             leave
             every
             man
             to
             his
             Judge
             ,
             and
             shall
             judge
             nothing
             before
             the
             time
             .
             Onely
             I
             shall
             wish
             every
             man
             to
             consider
             sadly
             and
             seriously
             ,
             by
             what
             Spirit
             and
             Principles
             he
             is
             led
             ,
             and
             whether
             he
             be
             seeking
             the
             things
             of
             Christ
             ,
             or
             his
             owne
             things
             ;
             whether
             he
             be
             pleasing
             men
             ,
             or
             pleasing
             Christ
             ;
             whether
             sin
             be
             more
             shamed
             ,
             and
             holinesse
             more
             advanced
             ,
             this
             way
             ,
             or
             that
             way
             ;
             Which
             way
             is
             most
             agreeable
             to
             the
             Word
             of
             God
             ,
             to
             the
             example
             of
             the
             best
             Reformed
             
             Churches
             ;
             and
             so
             to
             the
             sol●mne
             League
             and
             Cov●nant
             .
             The
             Controversie
             is
             now
             hot
             :
             every
             faithfull
             servant
             of
             Christ
             ,
             will
             be
             carefull
             to
             deliver
             his
             owne
             soule
             by
             his
             faithfulnesse
             ,
             and
             let
             the
             lord
             do
             what
             seemeth
             him
             good
             .
             The
             cause
             is
             not
             ours
             ,
             but
             Christs
             ;
             it
             stands
             him
             upon
             his
             Honour
             ,
             his
             Crowne
             ,
             his
             Lawes
             ,
             his
             Kingdom
             .
             Our
             eyes
             are
             towards
             the
             Lord
             ,
             and
             
             we
             will
             wait
             for
             a
             divine
             decision
             of
             the
             businesse
             :
             
               For
               the
               Lord
               is
               our
               Judge
               ,
               the
               Lord
               is
               our
               Law-giver
               ,
               The
               Lord
               is
               our
               King
               ,
               he
               will
               save
               us
               .
            
          
        
         
           
             
               CHAP.
               II.
            
             Some
             Postulata
             or
             common
             Principles
             to
             be
             presupposed
             .
          
           
             FOr
             a
             foundation
             to
             the
             following
             discourse
             ,
             I
             shall
             premise
             the
             particulars
             following
             ,
             which
             I
             hope
             shall
             be
             condescended
             upon
             ,
             and
             acknowledged
             ,
             as
             so
             many
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
          
           
             
               
                 1.
                 
                 There
                 must
                 be
                 a
                 most
                 conscientious
                 and
                 speciall
                 care
                 had
                 ,
                 that
                 there
                 be
                 not
                 a
                 promiscuous
                 admission
                 of
                 all
                 sorts
                 of
                 persons
                 (
                 that
                 please
                 or
                 desire
                 )
                 to
                 partake
                 in
                 all
                 the
                 publike
                 Ordinances
                 of
                 God
                 :
                 but
                 a
                 distinction
                 is
                 to
                 be
                 made
                 of
                 the
                 precious
                 and
                 the
                 vile
                 ,
                 the
                 clean
                 and
                 the
                 unclean
                 ;
                 I
                 mean
                 those
                 who
                 are
                 apparantly
                 and
                 visibly
                 such
                 .
                 This
                 was
                 a
                 principle
                 and
                 rule
                 among
                 the
                 Heathens
                 themselves
                 ,
                 therefore
                 d
                 when
                 they
                 came
                 to
                 doe
                 sacrifice
                 ,
                 the
                 prophane
                 were
                 bidden
                 be
                 gone
                 ,
                 and
                 
                 e
                 Caesar
                 tells
                 us
                 ,
                 that
                 of
                 old
                 the
                 Druides
                 (
                 the
                 Heathnish
                 French
                 Priests
                 )
                 did
                 interdict
                 the
                 flagitious
                 from
                 their
                 sacrifices
                 and
                 holy
                 things
                 .
              
               
                 These
                 
                   Druides
                   France
                
                 had
                 from
                 England
                 ,
                 if
                 the
                 observation
                 of
                 
                   Francis
                   Holy-Oke
                
                 out
                 of
                 Tacitus
                 ,
                 hold
                 .
              
            
             
               2.
               
               That
               censures
               and
               punishments
               ought
               to
               be
               appointed
               and
               inflicted
               ,
               as
               for
               personal
               and
               private
               injuries
               between
               man
               and
               man
               ,
               so
               much
               more
               for
               publike
               and
               scandalous
               sins
               ,
               whereby
               God
               is
               very
               much
               dishonoured
               ,
               and
               the
               Church
               dangerously
               scandalized
               .
               Tyberius
               his
               slighting
               maxime
               ,
               
                 Deorum
                 injurias
                 Dijs
                 curae
                 esse
              
               ,
               may
               be
               entertained
               among
               Atheists
               ,
               but
               is
               exploded
               among
               all
               true
               Christians
               .
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               is
               the
               Christian
               maxime
               .
               Care
               is
               to
               be
               first
               taken
               of
               things
               pertaining
               to
               God.
               
            
             
               
                 3.
                 
                 It
                 is
                 requisite
                 and
                 necessary
                 ,
                 that
                 he
                 who
                 hath
                 given
                 publick
                 scandall
                 and
                 offence
                 to
                 the
                 Church
                 ,
                 and
                 hath
                 openly
                 dishonoured
                 God
                 by
                 a
                 grosse
                 notorious
                 sin
                 ,
                 should
                 honour
                 God
                 ,
                 edifie
                 others
                 ,
                 and
                 (
                 so
                 far
                 as
                 in
                 him
                 lyeth
                 )
                 remove
                 the
                 offence
                 by
                 a
                 publike
                 confession
                 of
                 the
                 sin
                 ,
                 and
                 declaration
                 of
                 his
                 sorrow
                 and
                 repentance
                 for
                 the
                 sa●ne
                 ;
                 and
                 of
                 his
                 resolution
                 (
                 through
                 the
                 grace
                 of
                 Christ
                 )
                 to
                 do
                 so
                 no
                 more
                 :
                 As
                 many
                 of
                 the
                 Beleevers
                 at
                 Ephesus
                 did
                 publikely
                 confesse
                 and
                 shew
                 their
                 deeds
                 :
                 Act.
                 19.
                 18.
                 
                 The
                 Syriack
                 addeth
                 
                   their
                   offences
                
                 .
                 A
                 patterne
                 of
                 this
                 confession
                 we
                 have
                 in
                 the
                 Law
                 of
                 Moses
                 ,
                 and
                 Jewish
                 policie
                 (
                 whereof
                 else-where
                 )
                 as
                 likewise
                 in
                 the
                 Baptisme
                 of
                 Iohn
                 ,
                 Matth.
                 3.
                 6.
                 
              
               
                 Of
                 this
                 publike
                 Confession
                 of
                 sin
                 ,
                 see
                 
                   Festus
                   Honnius
                   disp
                
                 .
                 51.
                 
                 Thes
                 ,
                 2.
                 
                 Mr.
                 Hildersham
                 on
                 Psal.
                 51.
                 
                 Lect.
                 34.
                 
                 &
                 37.
                 and
                 diverse
                 others
                 .
                 Both
                 the
                 Word
                 of
                 God
                 ,
                 and
                 the
                 example
                 of
                 the
                 best
                 Reformed
                 Churches
                 ,
                 leadeth
                 us
                 this
                 way
                 .
                 The
                 Centurists
                 Cent.
                 1.
                 lib.
                 2.
                 cap.
                 4.
                 observe
                 four
                 kinds
                 of
                 confession
                 in
                 the
                 New-Testament
                 :
                 First
                 ,
                 a
                 Confession
                 of
                 sin
                 to
                 God
                 alone
                 .
                 1
                 Iohn
                 1.
                 9.
                 
                 Secondly
                 ,
                 a
                 confession
                 
                   coram
                   Ecclesia
                
                 ,
                 before
                 the
                 Church
                 ,
                 when
                 men
                 acknowledge
                 publikcly
                 their
                 wicked
                 and
                 scandalous
                 deeds
                 ,
                 and
                 do
                 professe
                 their
                 repenting
                 and
                 lothing
                 of
                 the
                 same
                 :
                 And
                 for
                 this
                 they
                 cite
                 Act.
                 19.
                 18.
                 
                 Thirdly
                 ,
                 a
                 confession
                 one
                 to
                 another
                 of
                 particular
                 private
                 injuries
                 and
                 offences
                 ,
                 chiefly
                 recommended
                 to
                 those
                 who
                 are
                 at
                 variance
                 ,
                 and
                 
                 have
                 wronged
                 one
                 another
                 .
                 Iam.
                 5.
                 16.
                 
                 Fourthly
                 ,
                 the
                 confession
                 or
                 profession
                 of
                 the
                 true
                 Faith.
                 1
                 Iohn
                 4.
                 2.
                 
              
            
             
               4.
               
               That
               publick
               shame
               put
               upon
               a
               scandalous
               sinner
               ,
               and
               the
               separating
               or
               casting
               out
               of
               such
               an
               one
               ,
               as
               the
               vlle
               from
               the
               precious
               ,
               is
               the
               fittest
               and
               most
               eff●ctual
               means
               which
               the
               Church
               can
               use
               to
               humble
               him
               ,
               to
               break
               his
               heart
               ,
               and
               to
               bring
               him
               to
               the
               acknowledgement
               of
               his
               offence
               .
            
             
               5.
               
               That
               there
               may
               be
               and
               often
               are
               such
               persons
               in
               the
               Church
               ,
               whom
               f
               we
               must
               avoid
               ,
               Rom.
               16.
               17.
               
               
                 Withdraw
                 from
                 them
              
               .
               1
               Tim
               6.
               5.
               2
               
               Tim.
               3.
               5.
               2
               
               Thes.
               3.
               6.
               
               
                 Have
                 no
                 company
                 with
                 them
              
               .
               2
               Thes.
               3.
               14.
               
               
                 Not
                 eat
                 with
                 them
              
               .
               1
               Cor.
               5.
               11.
               
               
                 Nor
                 bid
                 them
                 God
                 speed
              
               .
               2
               
                 Epist.
                 John
                 ,
                 vers
              
               .
               10.
               11.
               
            
             
               6.
               
               That
               since
               there
               must
               be
               a
               withdrawing
               from
               a
               brother
               that
               walketh
               disorderly
               and
               scandalously
               ,
               it
               s
               more
               agreeable
               to
               the
               glory
               of
               God
               ,
               and
               to
               the
               Churches
               peace
               ,
               that
               this
               be
               done
               by
               a
               publick
               authoritative
               Ecclesiastical
               judgement
               and
               sentence
               ,
               than
               wholly
               and
               solely
               to
               trust
               it
               to
               the
               piety
               and
               prudence
               of
               each
               particular
               Christian
               ,
               to
               esteem
               as
               heathens
               and
               publicans
               ,
               whom
               ,
               and
               when
               ,
               and
               for
               what
               he
               shall
               think
               good
               ,
               and
               accordingly
               to
               withdraw
               and
               separate
               from
               them
               .
            
             
               7.
               
               That
               there
               is
               a
               distinction
               between
               Magistracy
               and
               Ministery
               ,
               even
               
                 Iure
                 Divino
              
               .
               That
               the
               civil
               Magistrate
               hath
               not
               power
               to
               abolish
               or
               continue
               the
               Ministery
               
                 in
                 abstracto
              
               at
               his
               pleasure
               ;
               nor
               yet
               to
               make
               or
               unmake
               Ministers
               
                 in
                 concreto
              
               ,
               that
               is
               ,
               to
               ordain
               or
               depose
               Ministers
               ,
               as
               he
               thinks
               fit
               .
            
             
               8.
               
               As
               the
               Offices
               are
               distinct
               g
               so
               is
               the
               power
               ;
               Magistrates
               may
               do
               what
               Ministers
               may
               not
               doe
               :
               and
               Ministers
               may
               doe
               what
               Magistrates
               may
               not
               do
               .
            
             
               9.
               
               It
               is
               
                 Iuris
                 Communis
              
               ,
               a
               principle
               of
               common
               equity
               and
               naturall
               reason
               ,
               that
               the
               directive
               Judgement
               in
               any
               matter
               doth
               chiefly
               belong
               to
               such
               as
               (
               by
               their
               profession
               and
               vocation
               )
               are
               devoted
               and
               set
               apart
               to
               the
               study
               and
               knowledge
               of
               such
               matters
               ,
               and
               (
               in
               that
               respect
               )
               supposed
               to
               be
               ablest
               and
               fittest
               to
               give
               Judgement
               thereof
               .
               A
               consultation
               of
               Physitians
               is
               called
               for
               ,
               when
               the
               Magistrate
               desires
               to
               know
               the
               nature
               ,
               symptomes
               ,
               or
               cure
               of
               some
               dangerous
               disease
               .
               A
               consultation
               of
               Lawyers
               ,
               in
               Legal
               questions
               .
               A
               Councell
               of
               War
               in
               military
               expeditions
               .
               If
               the
               Magistrate
               be
               in
               a
               ship
               at
               Sea
               ,
               
               he
               takes
               not
               on
               him
               the
               directive
               part
               of
               Navigation
               ,
               which
               belongs
               to
               the
               master
               ,
               with
               the
               mates
               and
               pilot
               .
               Neither
               doth
               the
               master
               of
               the
               ship
               (
               if
               it
               come
               to
               a
               Sea-fight
               )
               take
               on
               him
               the
               directive
               part
               in
               the
               fighting
               ,
               which
               belongs
               to
               the
               Captain
               .
               And
               so
               in
               all
               other
               cases
               ,
               
                 Artifici
                 in
                 sua
                 arte
                 credendum
              
               .
               Wherefore
               though
               the
               Judgement
               of
               Christian
               prudence
               and
               discretion
               belongs
               to
               every
               Christian
               ,
               and
               to
               the
               Magistrate
               in
               his
               Station
               ;
               and
               though
               the
               Magistrate
               may
               be
               ,
               and
               sometime
               is
               learned
               in
               the
               Scriptures
               ,
               and
               well
               acquainted
               with
               the
               principles
               of
               true
               Divinity
               ,
               yet
               
                 ut
                 plurimum
              
               ,
               and
               ordinarily
               ,
               especially
               in
               a
               rightly
               Reformed
               and
               well
               constituted
               Church
               ,
               Ministers
               are
               to
               be
               supposed
               to
               be
               fittest
               and
               ablest
               to
               give
               a
               directive
               Judgement
               in
               things
               and
               causes
               Spiritual
               and
               Ecclesiastical
               :
               with
               whom
               also
               other
               ruling
               Church
               .
               Officers
               do
               assist
               and
               joyne
               ,
               who
               are
               more
               experimentally
               and
               practically
               (
               they
               ought
               also
               ,
               and
               diverse
               times
               are
               more
               Theoretically
               )
               acquainted
               with
               the
               right
               way
               and
               rules
               of
               Church-government
               and
               censures
               ;
               then
               the
               civil
               Magistrate
               (
               when
               he
               is
               no
               ruling
               Elder
               in
               the
               Church
               ,
               which
               is
               but
               accidentall
               )
               can
               be
               rationally
               or
               ordinarily
               supposed
               to
               be
               .
            
             
               10.
               
               There
               is
               some
               power
               of
               Governement
               ,
               in
               the
               Church
               given
               to
               the
               Ministery
               by
               Christ
               :
               else
               why
               are
               they
               said
               to
               be
               set
               over
               us
               in
               the
               Lord
               ,
               and
               called
               Rulers
               and
               Governours
               ,
               as
               we
               shall
               see
               afterwards
               ?
            
          
        
         
           
           
             
               CHAP.
               III.
            
             What
             the
             Erastians
             yeeld
             unto
             Vs
             ,
             and
             what
             We
             yeeld
             unto
             them
             .
          
           
             FOr
             better
             stating
             of
             the
             controversie
             ,
             We
             shall
             first
             of
             all
             take
             notice
             of
             such
             particulars
             as
             are
             the
             Opposites
             concessions
             to
             us
             ,
             or
             our
             concessions
             to
             them
             .
             Their
             concessions
             are
             these
             .
          
           
             
               1.
               
               h
               That
               the
               Christian
               Magistrate
               in
               ordering
               and
               disposing
               of
               Ecclesiastical
               causes
               and
               matters
               of
               Religion
               ,
               is
               tyed
               to
               keep
               close
               to
               the
               Rule
               of
               the
               Word
               of
               God
               ;
               and
               that
               as
               he
               may
               not
               assume
               an
               Arbitrary
               Government
               of
               the
               State
               ,
               so
               far
               lesse
               of
               the
               Church
               .
            
             
               2.
               
               That
               Church-Officers
               may
               exercise
               Church-government
               ,
               and
               authority
               in
               matters
               of
               Religion
               ,
               where
               the
               Magistrate
               doth
               not
               professe
               and
               defend
               the
               true
               Religion
               :
               In
               such
               a
               case
               two
               Governments
               are
               allowed
               to
               stand
               together
               ,
               one
               civil
               ,
               another
               Ecclesiastical
               .
               This
               i
               Erastus
               granteth
               ,
               as
               it
               were
               by
               constraint
               ,
               and
               it
               seems
               by
               way
               of
               compliance
               with
               the
               Divines
               of
               Zurik
               (
               who
               hold
               excommunication
               by
               Church-Officers
               under
               an
               infidel
               Magistrate
               ,
               and
               that
               
                 Iure
                 Divino
              
               )
               to
               move
               them
               to
               comply
               the
               more
               with
               him
               in
               other
               particulars
               .
            
             
               3.
               
               That
               the
               abuse
               of
               Church-governement
               is
               no
               good
               argument
               against
               the
               thing
               it self
               :
               
                 There
                 being
                 no
                 authority
                 so
                 good
                 ,
                 so
                 necessary
                 in
                 Church
                 or
                 State
                 ,
                 but
                 by
                 reason
                 of
                 their
                 corruptions
                 who
                 manage
                 it
                 ,
                 may
                 be
                 abused
                 to
                 tyranny
                 and
                 opression
                 .
              
               These
               are
               Mr.
               Prinnes
               words
               ,
               
                 Vindic.
                 of
                 the
              
               4.
               
               Questions
               pag.
               2.
               
            
             
               
               4.
               
               That
               some
               Jurisdiction
               belongs
               to
               Presbyteries
               by
               Divine
               Right
               .
               Mr.
               Prynne
               in
               his
               Epistle
               Dedicatory
               before
               the
               vindication
               of
               his
               four
               questions
               ,
               saith
               ,
               that
               his
               scope
               is
               ,
               
                 not
                 to
                 take
                 from
                 our
                 new
                 Presbyteries
                 ,
                 all
                 Ecclesiastical
                 Jurisdiction
                 due
                 by
                 Divine
                 Right
                 to
                 them
                 ,
                 but
                 to
                 confine
                 it
                 within
                 certain
                 definite
                 limits
                 ,
                 to
                 prevent
                 all
                 exorbitant
                 abuses
                 of
                 it
                 .
              
            
             
               5.
               
               That
               the
               Christian
               Magistrate
               ought
               not
               ,
               may
               not
               preach
               the
               Word
               ,
               nor
               minister
               the
               Sacraments
               .
               Mr.
               Coleman
               in
               his
               
                 Brotherly
                 examination
                 re-examined
              
               pag.
               14.
               
               
                 I
                 never
                 had
                 it
                 in
                 my
                 thoughts
                 that
                 the
                 Parliament
                 had
                 power
                 of
                 dispensing
                 the
                 Word
                 and
                 Sacraments
                 :
              
               Then
               so
               far
               there
               is
               a
               distinction
               of
               Magistracy
               and
               Ministery
               
                 Iure
                 Divino
              
               :
               Yet
               in
               this
               he
               did
               not
               so
               well
               agree
               with
               k
               Erastus
               .
            
             
               6.
               
               That
               the
               ministery
               is
               
                 Iure
                 Divino
              
               ,
               and
               Ministers
               have
               their
               power
               and
               authority
               of
               preaching
               the
               Word
               derived
               to
               them
               from
               Christ
               ,
               not
               from
               the
               Magistrate
               .
               So
               Mr.
               Hussey
               in
               his
               Epistle
               to
               my self
               .
               
                 We
                 preach
                 the
                 Word
                 with
                 all
                 authority
                 from
                 Christ
                 ,
                 derived
                 to
                 us
                 by
                 those
                 of
                 our
                 Brethren
                 that
                 were
                 in
                 Commission
                 before
                 us
                 .
                 Magistrates
                 may
                 drive
                 away
                 false
                 Teachers
                 ,
                 but
                 not
                 the
                 Preachers
                 of
                 the
                 Gospel
                 but
                 at
                 their
                 utmost
                 peril
                 .
              
            
             
               7.
               
               They
               admit
               and
               allow
               of
               Presbyteries
               ,
               so
               that
               they
               doe
               not
               exercise
               Government
               and
               Jurisdiction
               .
               
                 Erast.
                 lib.
              
               4.
               cap.
               1.
               
            
          
           
             Our
             Concessions
             to
             our
             Opposites
             ,
             are
             these
             .
          
           
             
               1.
               
               That
               all
               are
               not
               to
               be
               admitted
               promiscuously
               either
               to
               be
               governours
               or
               members
               in
               the
               Ecclesiastical
               Republick
               ,
               that
               is
               ,
               in
               a
               visible
               political
               Church
               .
               None
               are
               to
               governe
               l
               nor
               to
               be
               abmitted
               members
               of
               Presbyteries
               or
               Synods
               ,
               except
               such
               as
               both
               for
               abilities
               and
               conversation
               ,
               are
               qualified
               according
               to
               that
               which
               the
               Apostle
               Paul
               requireth
               a
               Bishop
               or
               Elder
               to
               be
               .
               Scandalous
               or
               prophane
               Church-Officers
               are
               the
               worst
               of
               dogs
               and
               swine
               ,
               and
               to
               be
               first
               cast
               out
               .
               And
               as
               all
               are
               not
               to
               governe
               ,
               so
               all
               are
               not
               to
               be
               governed
               Ecclesiastically
               ;
               but
               onely
               Church-Members
               ,
               1
               Cor.
               5.
               12.
               
               Therefore
               what
               hath
               been
               objected
               concerning
               many
               both
               Pastors
               and
               People
               in
               England
               ,
               who
               are
               still
               branches
               of
               the
               old
               stock
               ,
               doth
               not
               strike
               against
               what
               we
               hold
               .
               All
               are
               not
               sit
               for
               a
               Church-government
               .
               Therefore
               those
               that
               are
               fit
               shall
               not
               have
               a
               Church-Government
               .
               So
               
               they
               must
               argue
               ;
               Or
               thus
               ,
               a
               Popish
               people
               are
               not
               fit
               to
               be
               governed
               Presbyterially
               ,
               and
               Episcopal
               Ministers
               are
               not
               fit
               to
               governe
               ;
               therefore
               the
               rest
               of
               the
               Nation
               shall
               want
               a
               Government
               .
            
             
               2.
               
               Presbyteriall
               Government
               is
               not
               despotical
               ,
               but
               ministerial
               ,
               it
               is
               not
               a
               Dominion
               ,
               but
               a
               Service
               .
               We
               are
               not
               
                 Lords
                 over
                 Gods
                 heritage
              
               :
               1
               Pet.
               5.
               3.
               but
               we
               are
               the
               servants
               both
               of
               Christ
               and
               of
               his
               
                 Church
                 .
                 We
                 preach
                 not
                 our selves
                 ,
              
               saith
               the
               Apostle
               ,
               
                 but
                 Christ
                 Jesus
                 the
                 Lord
                 ,
                 and
                 our selves
                 your
                 servants
                 for
                 Jesus
                 sake
                 .
              
               2
               Cor.
               4.
               5.
               
            
             
               3.
               
               That
               power
               of
               Government
               with
               which
               Pastors
               and
               Elders
               are
               invested
               ,
               hath
               for
               the
               object
               of
               it
               ,
               not
               the
               external
               man
               ,
               but
               the
               inward
               man.
               It
               is
               not
               ,
               nor
               ought
               not
               to
               be
               exercised
               in
               any
               compulsive
               ,
               coercive
               ,
               corporal
               ,
               or
               civil
               punishments
               .
               When
               there
               is
               need
               of
               coertion
               or
               compulsion
               ,
               it
               belongs
               to
               the
               Magistrate
               ,
               not
               to
               the
               Minister
               ,
               though
               the
               question
               be
               of
               a
               matter
               of
               Religion
               ;
               of
               Persons
               or
               things
               Ecclesiastical
               .
               Which
               as
               it
               is
               rightly
               observed
               by
               m
               Salmasius
               ,
               so
               he
               further
               asserteth
               against
               the
               Popish
               Writers
               ,
               that
               all
               Ecclesiastical
               Jurisdiction
               hath
               for
               the
               object
               of
               it
               ,
               onely
               the
               inward
               man
               ;
               for
               consider
               the
               end
               of
               Church-censures
               ,
               saith
               he
               ,
               even
               when
               one
               is
               ex
               communicated
               or
               suspended
               from
               the
               Sacrament
               ,
               it
               is
               but
               to
               reduce
               him
               and
               restore
               him
               by
               repentance
               ,
               that
               he
               may
               again
               partake
               of
               the
               Sacrament
               rightly
               and
               comfortably
               :
               which
               repentance
               is
               in
               the
               soule
               or
               inward
               man
               ,
               though
               the
               signes
               of
               it
               appear
               externally
               .
            
             
               
               4.
               
               Presbyterial
               Government
               is
               not
               an
               arbitrary
               Government
               ;
               for
               clearing
               whereof
               take
               these
               five
               Considerations
               .
               1.
               
               
                 We
                 can
                 do
                 nothing
                 against
                 the
                 Truth
                 but
                 for
                 the
                 Truth
                 :
              
               and
               the
               power
               which
               the
               Lord
               hath
               given
               u●
               ,
               is
               
                 to
                 edification
                 and
                 not
                 to
                 destruction
              
               2
               Cor.
               13
               8
               10.
               
               All
               Presbyterial
               proceedings
               must
               be
               levelled
               to
               this
               end
               ,
               and
               squared
               by
               this
               rule
               .
               2.
               
               Presbyters
               and
               Presbyteries
               are
               〈◊〉
               to
               the
               Law
               of
               the
               Land
               ,
               and
               to
               the
               corrective
               power
               of
               the
               Magistrate
               ;
               
                 Quatenus
                 Ecclesia
                 est
                 in
                 Republica
                 ,
                 &
                 Reipub.
                 pars
                 ,
                 non
                 Respublica
                 Ecclesiae
                 :
                 In
                 so
                 far
                 as
                 the
                 Church
                 is
                 in
                 the
                 Common-wealth
                 ,
                 and
                 a
                 part
                 of
                 the
                 Common-wealth
                 ;
                 not
                 the
                 Common-wealth
                 a
                 part
                 of
                 the
                 Church
                 ,
              
               saith
               
                 Salmasius
                 appar
                 .
                 ad
                 lib.
                 de
                 Primatu
              
               pag.
               292.
               for
               which
               ,
               pag.
               300.
               he
               cites
               ,
               
                 Optatus
                 Milivitanus
                 lib.
                 3.
                 
                 Non
                 enim
                 Respullica
                 est
                 in
                 Ecclesia
                 ,
                 sed
                 Ecclesia
                 in
                 Republica
                 .
              
               Ministers
               and
               Elders
               are
               Subjects
               and
               Members
               of
               the
               Common-wealth
               ,
               and
               in
               that
               respect
               punishable
               by
               the
               Magistrate
               ,
               if
               they
               transgresse
               the
               Law
               of
               the
               Land.
               3.
               
               Yea
               also
               as
               Church-Officers
               ,
               they
               are
               to
               be
               kept
               within
               the
               limits
               of
               their
               calling
               ,
               and
               compelled
               (
               if
               need
               be
               )
               by
               the
               Magistrate
               to
               do
               those
               Duties
               which
               by
               the
               clear
               Word
               of
               God
               and
               received
               principles
               of
               Christian
               Religion
               ,
               or
               by
               the
               received
               Ecclesiastical
               Constitutions
               of
               that
               Church
               ,
               they
               ought
               to
               do
               .
               4.
               
               And
               
                 in
                 corrupto
                 Ecclesiae
                 statu
              
               ,
               I
               mean
               ,
               if
               it
               shall
               ever
               happen
               (
               which
               the
               Lord
               forbid
               ,
               and
               I
               trust
               shall
               never
               be
               )
               that
               Presbyteries
               ,
               or
               Synods
               shall
               make
               defection
               from
               the
               Truth
               to
               Errour
               ,
               from
               Holinesse
               to
               Prophanesse
               ,
               from
               Moderation
               to
               Tyranny
               and
               Persecution
               ,
               censuring
               the
               innocent
               and
               absolving
               the
               guilty
               ,
               as
               Popery
               and
               Prelacy
               did
               ,
               and
               there
               being
               no
               hopes
               of
               redressing
               such
               enormities
               in
               the
               ordinary
               way
               by
               intrinsecal
               Ecclesiastical
               remedies
               ,
               that
               is
               ,
               by
               well-constituted
               Synods
               ,
               or
               Assemblies
               of
               Orthodox
               ,
               holy
               ,
               moderate
               Presbyters
               :
               In
               such
               an
               extraordinary
               exigence
               ,
               the
               Christian
               Magistrate
               may
               and
               ought
               to
               interpose
               his
               Authority
               to
               do
               diverse
               things
               which
               in
               an
               ordinary
               course
               of
               Government
               he
               ought
               not
               to
               do
               ;
               for
               in
               such
               a
               case
               ,
               Magistracy
               (
               without
               expecting
               the
               proper
               intrinsecal
               remedy
               of
               better
               Ecclesiasticall
               Assemblies
               )
               may
               immediately
               ,
               by
               it self
               ,
               and
               in
               the
               most
               effectual
               manner
               ,
               suppresse
               and
               restrain
               such
               defection
               ,
               exorbitancy
               ,
               and
               tyranny
               ,
               and
               not
               suffer
               the
               unjust
               ,
               
               heretical
               ,
               tyrannical
               Sentences
               of
               Presbyteries
               or
               Synods
               to
               be
               put
               in
               execution
               .
               Howbeit
               
                 in
                 Ecclesia
                 bene
                 constituta
              
               ,
               in
               a
               well
               constituted
               and
               Reformed
               Church
               ,
               it
               is
               not
               to
               be
               supposed
               ,
               that
               the
               condition
               of
               affairs
               will
               be
               such
               as
               I
               have
               now
               said
               .
               We
               heartily
               acknowledge
               with
               Mr.
               
                 Cartwright
                 annot
                 .
                 on
                 Mat.
                 22.
                 
                 Sect.
                 3.
                 
              
               That
               it
               belongeth
               to
               the
               Magistrate
               ,
               
                 to
                 reforme
                 things
                 in
                 the
                 Church
                 ,
                 as
                 often
                 as
                 the
                 Ecclesiastical
                 persons
                 shall
                 either
                 through
                 ignorance
                 ,
                 or
                 disorder
                 of
                 the
                 affection
                 of
                 covetuousnesse
                 or
                 ambition
                 ,
                 d●…file
                 the
                 Lords
                 Sanctuary
                 .
                 For
              
               saith
               
                 Iunius
                 Animad
                 .
                 in
                 Bell.
                 contr
                 .
                 4.
                 lib.
                 1.
                 cap.
                 12.
                 
                 &
                 18.
                 
                 Both
                 the
                 Church
                 when
                 the
                 concurrence
                 of
                 the
                 Magistrate
                 faileth
                 ,
                 may
                 extraordinarily
                 doe
                 something
                 which
                 ordinarily
                 she
                 cannot
                 :
                 and
                 again
                 when
                 the
                 Church
                 faileth
                 of
                 her
                 duty
                 ,
                 the
                 Magistrate
                 may
                 extraordinarily
                 procure
                 ,
                 that
                 the
                 Church
                 return
                 to
                 her
                 duty
                 .
              
            
             
               5.
               
               I
               dare
               confidently
               say
               ,
               that
               if
               comparisons
               be
               rightly
               made
               ,
               Presbyterial
               Government
               is
               the
               most
               limitted
               and
               the
               least
               Arbitrary
               Government
               of
               any
               other
               in
               the
               world
               .
               I
               should
               have
               thought
               it
               very
               unnecessary
               and
               superfluous
               ,
               to
               have
               once
               named
               here
               the
               Papal
               Government
               ,
               or
               yet
               the
               Prelatical
               ,
               but
               that
               Mr.
               Prynn
               in
               his
               preface
               to
               his
               four
               grand
               Questions
               ,
               puts
               the
               Reverend
               Assembly
               of
               Divines
               in
               mind
               ,
               that
               they
               should
               beware
               of
               usurping
               that
               which
               hath
               been
               even
               by
               themselves
               disclaimed
               against
               ,
               and
               quite
               taken
               away
               from
               the
               Pope
               and
               Prelats
               .
               Mr.
               Coleman
               also
               in
               his
               Sermon
               brought
               objections
               from
               the
               usurpations
               of
               Pope
               Paul
               the
               fift
               ,
               and
               of
               the
               Archhbishop
               of
               Canterbury
               :
               Well
               ,
               if
               we
               must
               needs
               make
               a
               comparison
               ,
               come
               on
               .
               The
               Papal
               usurpations
               are
               many
               .
               1.
               
               The
               Pope
               takes
               upon
               him
               to
               determine
               what
               belongs
               to
               the
               Canon
               of
               Scripture
               ,
               what
               not
               ?
               2.
               
               That
               he
               onely
               can
               determine
               what
               is
               the
               sence
               of
               Scripture
               .
               3.
               
               He
               addeth
               unwritten
               Traditions
               .
               4.
               
               He
               makes
               himself
               Judge
               of
               all
               controversies
               .
               5.
               
               He
               dispenseth
               with
               the
               Law
               of
               God
               it self
               .
               6.
               
               He
               makes
               himself
               above
               General
               Councels
               .
               7.
               
               His
               government
               is
               Monarchical
               .
               8.
               
               He
               receiveth
               appeals
               from
               all
               the
               Nations
               in
               the
               world
               .
               9.
               
               He
               claimeth
               Infallibility
               at
               least
               
                 ex
                 Cathedra
              
               .
               10.
               
               He
               maketh
               Lawes
               absolutely
               binding
               the
               Conscience
               ,
               even
               in
               things
               indifferent
               .
               11.
               
               He
               claimeth
               a
               Temporal
               Dominion
               over
               all
               the
               Kingdoms
               in
               the
               world
               .
               12.
               
               He
               saith
               he
               may
               depose
               
               Kings
               ,
               and
               absolve
               Subjects
               from
               their
               oath
               of
               allegiance
               .
               13.
               
               He
               persecuteth
               all
               with
               fire
               and
               sword
               and
               Anathema's
               ,
               who
               do
               not
               subject
               themselves
               to
               him
               .
               14.
               
               He
               claimeth
               the
               sole
               power
               of
               convocating
               general
               Councels
               .
               15.
               
               And
               of
               presiding
               or
               moderating
               therein
               by
               Himself
               or
               his
               Legates
               .
            
          
           
             What
             Conscience
             or
             ingenuity
             can
             there
             now
             be
             ,
             in
             making
             any
             parallel
             between
             Papall
             and
             Presbyteriall
             Governement
             ?
          
           
             As
             little
             there
             is
             in
             making
             the
             comparison
             with
             Prelacy
             ,
             the
             power
             whereof
             was
             indeed
             arbitrary
             and
             impatient
             of
             those
             limitations
             and
             rules
             which
             Presbyteries
             and
             Synods
             in
             the
             Reformed
             Churches
             walkby
             .
             For
             1.
             
             The
             Prelate
             was
             but
             one
             ,
             yet
             he
             claimed
             the
             power
             of
             ordination
             and
             jurisdiction
             as
             proper
             to
             himself
             in
             his
             owne
             Diocesse
             .
             We
             give
             the
             power
             of
             ordination
             and
             Church
             censures
             not
             uni
             ,
             but
             unitati
             ,
             not
             to
             one
             ,
             but
             to
             an
             Assembly
             gathered
             into
             one
             .
          
           
             2.
             
             The
             Prelate
             assumed
             a
             perpetual
             precedency
             and
             a
             constant
             priviledge
             of
             moderating
             Synods
             ,
             Which
             Presbyterial
             Government
             denyeth
             to
             any
             one
             man.
             3.
             
             The
             Prelate
             did
             not
             tye
             himself
             either
             to
             aske
             or
             to
             receive
             advice
             from
             his
             fellow
             Presbyters
             ,
             except
             when
             he
             himself
             pleased
             .
             But
             there
             is
             no
             Presbyteriall
             nor
             Synodicall
             sentence
             ,
             which
             is
             not
             concluded
             by
             the
             major
             part
             of
             voices
             .
             4.
             
             The
             Prelate
             made
             himself
             Pastor
             to
             the
             whole
             Diocesse
             (
             consisting
             it
             may
             be
             of
             some
             hundreds
             of
             Congregations
             )
             holding
             that
             the
             Ministers
             of
             particular
             Congregations
             did
             preach
             the
             Word
             and
             minister
             the
             Sacraments
             ,
             in
             his
             name
             by
             vertue
             of
             authority
             and
             order
             from
             him
             ,
             and
             because
             he
             could
             not
             act
             by
             himself
             in
             every
             Congregation
             .
             The
             Presbyteriall
             Government
             acknowledgeth
             no
             Pastorall
             charge
             of
             preaching
             the
             Word
             and
             ministring
             the
             Sacraments
             to
             more
             Congregations
             then
             one
             ;
             and
             doth
             acknowledge
             the
             Pastors
             of
             particular
             Churches
             ,
             being
             lawfully
             called
             ,
             to
             have
             power
             and
             authority
             for
             preaching
             the
             Word
             and
             ministring
             the
             Sacraments
             in
             the
             name
             of
             Christ
             ,
             and
             not
             in
             the
             name
             of
             the
             Presbyterie
             .
             5.
             
             The
             Prelates
             as
             they
             denyed
             the
             power
             and
             authority
             of
             Pastors
             ,
             so
             they
             utterly
             denyed
             the
             very
             offices
             of
             ruling
             Elders
             ,
             and
             Deacons
             for
             taking
             more
             especiall
             care
             of
             the
             poor
             ,
             in
             particular
             Congregations
             .
             6.
             
             They
             
             did
             not
             acknowledge
             Congregationall
             Elderships
             ,
             nor
             any
             power
             of
             discipline
             in
             particular
             Congregations
             which
             the
             Presbyteriall
             Government
             doth
             .
             7.
             
             They
             intruded
             Pastors
             oft
             times
             against
             the
             consent
             of
             the
             Congregation
             ,
             and
             
               reclamante
               Ecclesiâ
            
             ,
             which
             the
             Presbyteriall
             Government
             doth
             not
             .
             8.
             
             They
             ordained
             Ministers
             without
             any
             particular
             charge
             ,
             which
             the
             Presbyterial
             Government
             doth
             not
             .
             9
             In
             Synods
             they
             did
             not
             allow
             any
             but
             the
             Clergie
             alone
             (
             as
             they
             kept
             up
             the
             name
             )
             to
             have
             decisive
             suffrage
             .
             The
             Presbyterial
             Government
             gives
             decisive
             voices
             to
             ruling
             Elders
             as
             well
             as
             to
             Pastors
             .
             10.
             
             The
             Prelates
             declined
             to
             be
             accountable
             to
             and
             censurable
             by
             either
             Chapters
             ,
             Diocesan
             or
             Nationall
             Synods
             .
             In
             Presbyteriall
             Government
             all
             (
             in
             whatsoever
             Ecclesiasticall
             administration
             )
             are
             called
             to
             an
             account
             in
             Presbyteries
             ,
             Provinciall
             and
             Nationall
             Assemblies
             respectively
             ,
             and
             none
             are
             exempted
             from
             Synodicall
             censures
             in
             case
             of
             scandall
             and
             obstinacy
             .
             11.
             
             The
             Prelates
             power
             was
             not
             meerly
             Ecclesiasticall
             ,
             they
             were
             Lords
             of
             Parliament
             ,
             they
             held
             Civil
             places
             in
             the
             State
             ,
             which
             the
             Presbyterial
             Government
             condemneth
             .
             12.
             
             The
             Prelats
             were
             not
             chosen
             by
             the
             Church
             ,
             Presbyters
             are
             .
             13.
             
             The
             Prelates
             did
             presume
             to
             make
             Lawes
             binding
             the
             Conscience
             ,
             even
             in
             things
             indifferent
             ,
             and
             did
             persecute
             ,
             imprison
             ,
             fine
             ,
             depose
             ,
             excommunicate
             men
             for
             certain
             Rites
             and
             Ceremonies
             acknowledged
             by
             themselves
             to
             be
             indifferent
             (
             setting
             aside
             the
             will
             and
             authority
             of
             the
             Law
             makers
             )
             This
             the
             Presbyteriall
             Government
             abhorreth
             .
             14.
             
             They
             did
             excommunicate
             for
             money
             matters
             ,
             for
             trifles
             .
             Which
             the
             Presbyteriall
             Government
             condemneth
             .
             15.
             
             The
             Prelates
             did
             not
             allow
             men
             to
             examine
             by
             the
             Judgement
             of
             Christian
             and
             private
             discretion
             ,
             their
             Decrees
             and
             Canons
             ,
             so
             as
             to
             search
             the
             Scriptures
             and
             look
             at
             the
             Warrants
             ,
             but
             would
             needs
             have
             men
             think
             it
             enough
             to
             know
             the
             things
             to
             be
             commanded
             by
             them
             that
             are
             in
             place
             and
             power
             .
             Presbyteriall
             Government
             doth
             not
             lord
             it
             over
             mens
             consciences
             ,
             but
             admitteth
             (
             yea
             commendeth
             )
             the
             searching
             of
             the
             Scriptures
             ,
             whether
             these
             things
             which
             it
             holds
             forth
             be
             not
             so
             ,
             and
             doth
             not
             presse
             mens
             Consciences
             with
             
               Sic
               volo
               ,
               sic
               jubeo
            
             ,
             but
             desireth
             they
             may
             doe
             in
             faith
             what
             they
             do
             .
             16.
             
             The
             Prelates
             held
             up
             pluralities
             ,
             non-residencies
             
             &c.
             
             Which
             the
             Presbyteriall
             Government
             doth
             not
             17.
             
             As
             many
             of
             the
             Prelates
             did
             themselves
             neglect
             to
             preach
             the
             Gospel
             ,
             so
             they
             kept
             up
             in
             diverse
             places
             a
             reading
             non-preaching
             Ministery
             :
             Which
             the
             Presbyteriall
             Goverment
             suffereth
             not
             .
             18.
             
             They
             opened
             the
             door
             of
             the
             Ministery
             to
             diverse
             scandalous
             ,
             Arminianized
             ,
             and
             popishly
             affected
             men
             ,
             and
             locked
             the
             door
             upon
             many
             worthy
             to
             be
             admitted
             .
             The
             Presbyteriall
             Government
             herein
             is
             as
             contrary
             to
             theirs
             ,
             as
             theirs
             was
             to
             the
             right
             .
             19.
             
             Their
             Official
             Courts
             ,
             Commissaries
             ,
             &c.
             did
             serve
             themselves
             H●ires
             to
             the
             sons
             of
             
               Eli
               ,
               Nay
               ,
               but
               thou
               shalt
               give
               it
               me
               now
               ,
               and
               if
               not
               ,
               I
               will
               take
               it
               by
               force
               .
            
             The
             Presbyterial
             Government
             〈◊〉
             such
             proceedings
             .
             20.
             
             The
             Prelates
             and
             their
             High-Commission
             Court
             did
             assume
             
               pot●…statem
               utriusque
               gladij
            
             ,
             the
             power
             both
             of
             the
             Temporall
             and
             Civil
             Sword.
             The
             Presbyteriall
             Government
             medleth
             with
             no
             Civil
             nor
             Temporall
             punishments
             .
          
           
             I
             do
             not
             intend
             to
             enumerate
             all
             the
             differences
             between
             the
             Papal
             and
             Prelatical
             Government
             on
             the
             one
             side
             ,
             and
             the
             Presbyterial
             Government
             on
             the
             other
             side
             ;
             in
             this
             point
             of
             unlimitednesse
             or
             arbitrarynesse
             .
             These
             differences
             which
             I
             have
             given
             ,
             may
             serve
             for
             a
             consciencious
             caution
             to
             intelligent
             and
             moderate
             men
             ,
             to
             beware
             of
             such
             odiou●
             and
             unjust
             comparisons
             ,
             as
             have
             been
             used
             by
             some
             ,
             and
             among
             others
             by
             Mr.
             Sal●…marsh
             in
             his
             
               Parallel
               between
               the
               Prelacy
               and
               Presbyterie
               :
            
             Which
             as
             it
             cannot
             strike
             against
             us
             ,
             nor
             any
             of
             the
             Reformed
             Churches
             (
             who
             acknowledge
             no
             such
             Presbyterie
             as
             he
             describeth
             )
             and
             in
             some
             particulars
             ,
             striketh
             at
             the
             Ordinance
             of
             Parliament
             (
             as
             namely
             in
             point
             of
             the
             Directory
             )
             so
             he
             that
             hath
             a
             mind
             to
             a
             Recrimination
             ,
             might
             with
             more
             truth
             lay
             diverse
             of
             those
             imputations
             upon
             those
             ,
             whom
             (
             I
             beleeve
             )
             he
             is
             most
             unwilling
             they
             should
             be
             laid
             upon
             .
          
           
             In
             the
             third
             place
             ,
             The
             Presbyterian
             Government
             is
             more
             limited
             and
             lesse
             arbitrary
             than
             the
             Independent
             Government
             of
             single
             Congregations
             ,
             which
             exempting
             themselves
             from
             the
             Presbyterial
             subordination
             ,
             and
             from
             being
             accountable
             to
             ,
             and
             censurable
             by
             Classes
             or
             Synods
             ,
             must
             needs
             be
             supposed
             to
             exercise
             a
             much
             more
             unlimited
             or
             arbitrary
             power
             ,
             than
             the
             Presbyterial
             Churches
             do
             :
             especially
             when
             this
             shall
             be
             compared
             
             and
             laid
             together
             with
             one
             of
             their
             three
             grand
             Principles
             ,
             which
             disclaimeth
             the
             binding
             of
             themselves
             for
             the
             future
             unto
             their
             present
             judgement
             and
             practice
             ,
             and
             avoucheth
             the
             keeping
             of
             this
             reserve
             to
             alter
             and
             retract
             .
             See
             their
             
               Apologetical
               narration
            
             ,
             pag.
             10
             ,
             11.
             
             By
             which
             it
             appeareth
             that
             their
             way
             will
             not
             suffer
             them
             to
             be
             so
             far
             moulded
             into
             an
             Uniformity
             ,
             or
             bounded
             within
             certain
             particular
             rules
             (
             I
             say
             not
             with
             others
             ,
             but
             even
             among
             themselves
             )
             as
             the
             Presbyterian
             way
             will
             ad●it
             of
             .
          
           
             Finally
             ,
             The
             Presbyterial
             Government
             hath
             no
             such
             liberty
             nor
             arbitrarinesse
             ,
             as
             Civil
             or
             Military
             Government
             hath
             :
             there
             being
             in
             all
             civil
             or
             temporal
             affairs
             a
             great
             deal
             of
             latitude
             〈◊〉
             to
             those
             who
             manage
             the
             same
             ,
             so
             that
             they
             command
             nor
             act
             nothing
             against
             the
             Word
             of
             God.
             But
             Presbyterial
             Government
             is
             tyed
             up
             to
             the
             rules
             of
             Scripture
             ,
             in
             all
             such
             particulars
             as
             are
             properly
             spiritual
             and
             proper
             to
             the
             Church
             ;
             Though
             in
             other
             particular
             ,
             occasional
             circumstances
             of
             times
             ,
             places
             ,
             accommodations
             ,
             and
             the
             like
             ,
             the
             same
             light
             of
             nature
             and
             reason
             guideth
             both
             Church
             and
             State
             ;
             yet
             in
             things
             properly
             Spiritual
             and
             Ecclesiastical
             ,
             there
             is
             not
             near
             somuch
             latitude
             left
             to
             the
             Presbytery
             ,
             as
             there
             is
             in
             civil
             affairs
             to
             the
             Magistrate
             .
          
           
             And
             thus
             I
             have
             made
             good
             what
             I
             said
             ,
             That
             Presbyterial
             Government
             is
             the
             most
             limited
             and
             least
             arbitrary
             Government
             of
             any
             other
             .
             All
             which
             Vindication
             and
             clearing
             of
             the
             Presbyterial
             Government
             ,
             doth
             overthrow
             (
             as
             to
             this
             Point
             )
             Master
             
               Hussey's
               Observation
            
             ,
             pag.
             9.
             of
             the
             irregularity
             and
             arbitrarinesse
             of
             Church-government
             .
             And
             so
             much
             of
             my
             fourth
             Conc●ssion
             .
          
           
             The
             fifth
             shall
             be
             this
             :
             'T
             is
             far
             from
             our
             meaning
             ,
             that
             the
             Christian
             Magistrate
             should
             not
             meddle
             with
             matters
             of
             Religion
             ,
             or
             things
             and
             causes
             Ecclesiastical
             ,
             and
             that
             he
             is
             to
             take
             care
             of
             the
             Common-wealth
             ,
             but
             not
             of
             the
             Church
             .
             Certainly
             there
             is
             much
             power
             and
             Authority
             which
             by
             the
             Word
             of
             God
             ,
             and
             by
             the
             Confessions
             of
             Faith
             of
             the
             Reformed
             Churches
             ,
             doth
             belong
             to
             the
             Christian
             Magistrate
             in
             matters
             of
             Religion
             .
             Which
             I
             do
             but
             now
             touch
             by
             the
             way
             ,
             so
             far
             as
             is
             necessary
             to
             wipe
             off
             the
             aspersion
             cast
             upon
             
             Presbyterial
             Government
             .
             The
             particulars
             I
             refer
             to
             Chapter
             8.
             
          
           
             Our
             sixth
             Concession
             is
             ,
             That
             in
             extraordinary
             cases
             ,
             when
             Church-government
             doth
             degenerate
             into
             tyranny
             ,
             ambition
             ,
             and
             avarice
             ;
             and
             they
             who
             have
             the
             managing
             of
             the
             Ecclesiastical
             power
             ,
             make
             defection
             and
             fall
             into
             manifest
             Heresy
             ,
             Impiety
             ,
             or
             Injustice
             ,
             (
             as
             under
             Popery
             and
             Prelacy
             it
             was
             for
             the
             most
             part
             :
             )
             then
             ,
             and
             in
             such
             cases
             (
             which
             we
             pray
             and
             hope
             we
             shall
             never
             see
             again
             )
             the
             Christian
             Magistrate
             may
             and
             ought
             to
             do
             diverse
             things
             in
             and
             for
             Religion
             ,
             and
             interpose
             his
             Authority
             diverse
             wayes
             ,
             so
             as
             doth
             not
             properly
             belong
             to
             his
             cognizance
             ,
             decision
             ,
             and
             administration
             ,
             ordinarily
             ,
             and
             in
             a
             Reformed
             and
             well
             constituted
             Church
             .
             For
             extraordinary
             diseases
             must
             have
             extraordinary
             remedies
             .
             More
             of
             this
             before
             .
          
           
             A
             seventh
             Concession
             is
             this
             :
             The
             Civil
             Sanction
             added
             to
             Church-government
             and
             Discipline
             ,
             is
             a
             free
             and
             voluntary
             Act
             of
             the
             Magistrate
             .
             That
             is
             ,
             Church-government
             doth
             not
             
               ex
               〈◊〉
               〈◊〉
            
             ,
             necessitate
             the
             Magistrate
             to
             aid
             ,
             assist
             ,
             or
             corroborate
             the
             same
             ,
             by
             adding
             the
             strength
             of
             a
             Law.
             But
             the
             Magistrate
             is
             free
             in
             this
             ,
             to
             do
             or
             not
             to
             do
             ,
             to
             do
             more
             or
             to
             do
             lesse
             ,
             as
             he
             will
             answer
             to
             God
             and
             his
             conscience
             :
             it
             is
             a
             cumulative
             Act
             of
             favour
             done
             by
             the
             Magistrate
             .
             My
             meaning
             is
             not
             ,
             that
             it
             is
             free
             to
             the
             Magistrate
             ▪
             
               in
               genere
               moris
            
             ;
             but
             
               in
               genere
               entis
            
             .
             The
             Magistrate
             ought
             to
             adde
             the
             Civil
             Sanction
             
               hic
               &
               nunc
            
             ,
             or
             he
             ought
             not
             to
             do
             it
             .
             It
             is
             either
             a
             duty
             ,
             or
             a
             sin
             ;
             it
             is
             not
             indifferent
             .
             But
             my
             meaning
             is
             ,
             The
             Magistrate
             is
             free
             herein
             from
             all
             coaction
             ,
             yea
             from
             all
             necessity
             and
             obligation
             ;
             other
             then
             ariseth
             from
             the
             Word
             of
             God
             ,
             binding
             his
             conscience
             .
             There
             is
             no
             power
             on
             Earth
             ,
             Civil
             or
             Spiritual
             ,
             to
             constrain
             him
             .
             The
             Magistrate
             himself
             is
             his
             own
             Judge
             on
             Earth
             ,
             how
             far
             he
             is
             to
             do
             any
             cumulative
             Act
             of
             favour
             to
             the
             Church
             .
             Which
             takes
             off
             that
             calumny
             ,
             that
             Presbyterial
             Government
             doth
             force
             or
             compel
             the
             conscience
             of
             the
             Magistrate
             .
             I
             pray
             God
             we
             may
             never
             have
             cause
             to
             state
             the
             Question
             otherwise
             ,
             I
             mean
             ,
             concerning
             the
             Magistrate
             his
             forbidding
             what
             Christ
             hath
             commanded
             ,
             or
             commanding
             what
             Christ
             hath
             forbidden
             :
             in
             which
             case
             we
             must
             serve
             Christ
             and
             our
             consciences
             ,
             rather
             then
             obey
             
             Laws
             contrary
             to
             the
             Word
             of
             God
             and
             our
             Covenant
             :
             whereas
             in
             the
             other
             case
             ,
             of
             the
             Magistrate
             his
             not
             adding
             of
             the
             Civil
             Sanction
             ,
             we
             may
             both
             serve
             Christ
             ,
             and
             do
             it
             without
             the
             least
             appearance
             of
             disobedience
             to
             the
             Magistrate
             .
          
           
             Eighthly
             ,
             We
             grant
             that
             Pastors
             and
             Elders
             ,
             whether
             they
             be
             considered
             distributively
             ,
             or
             collectively
             in
             Presbyteries
             and
             Synods
             ,
             being
             Subjects
             and
             Members
             of
             the
             Common-wealth
             ,
             ought
             to
             be
             subject
             and
             obedient
             in
             the
             Lord
             to
             the
             Magistrate
             and
             to
             the
             Law
             of
             the
             Land
             ;
             and
             as
             in
             all
             other
             duties
             ,
             so
             in
             Civil
             subjection
             and
             obedience
             they
             ought
             to
             be
             
               ensamples
               to
               the
               Flock
            
             ;
             and
             their
             trespasses
             against
             Law
             are
             punishable
             ,
             as
             much
             ,
             yea
             ,
             more
             then
             the
             trespasses
             of
             other
             Subjects
             .
             Of
             this
             also
             before
             .
          
           
             Ninthly
             ,
             If
             the
             Magistrate
             be
             offended
             ,
             at
             the
             sentence
             given
             ,
             or
             censure
             inflicted
             by
             a
             Presbytery
             or
             a
             Synod
             ,
             they
             ought
             to
             be
             ready
             in
             all
             humility
             and
             respect
             ,
             to
             give
             him
             an
             account
             and
             reason
             of
             such
             their
             proceedings
             ,
             and
             by
             all
             means
             to
             endeavour
             the
             satisfaction
             of
             the
             Magistrate
             his
             conscience
             :
             or
             otherwise
             to
             be
             warned
             and
             rectified
             ,
             if
             themselves
             have
             erred
             .
          
        
         
           
           
             
               CHAP.
               IV.
            
             Of
             the
             agreements
             and
             differences
             between
             the
             nature
             of
             the
             Civil
             and
             of
             the
             Ecclesiastical
             Powers
             or
             Governments
             .
          
           
             HAving
             now
             observed
             what
             ▪
             our
             opposites
             yeeld
             to
             us
             ,
             or
             we
             to
             them
             ,
             I
             shall
             for
             further
             unfolding
             of
             what
             I
             plead
             for
             ,
             or
             against
             ,
             adde
             here
             the
             chief
             agreements
             and
             differences
             between
             the
             Civil
             and
             Ecclesiastical
             powers
             ,
             so
             far
             as
             I
             apprehend
             them
             .
             They
             both
             agree
             in
             these
             things
             :
             1.
             
             They
             are
             both
             from
             God
             ;
             both
             the
             Magistrate
             ,
             and
             the
             Minister
             is
             authorized
             from
             God
             ,
             both
             are
             the
             Ministers
             of
             God
             ,
             and
             shall
             give
             account
             of
             their
             administrations
             to
             God.
             2.
             
             Both
             are
             tyed
             to
             observe
             the
             Law
             and
             Commandments
             of
             God
             :
             and
             both
             have
             certain
             directions
             from
             the
             Word
             of
             God
             to
             guide
             them
             in
             their
             administration
             .
             3.
             
             Both
             Civil
             Magistrates
             and
             Church
             Officers
             are
             Fathers
             ▪
             and
             ought
             to
             be
             honoured
             and
             obeyed
             according
             to
             the
             fifth
             Commandment
             :
             
               Utrumque
               scilicet
               dominium
            
             ,
             saith
             
               Luther
               ,
               Tom.
            
             1.
             fol.
             139.
             both
             Governments
             ,
             the
             Civil
             and
             the
             Ecclesiastical
             ,
             do
             pertain
             to
             that
             Commandment
             .
             4
             ▪
             Both
             Magistracy
             and
             Ministery
             are
             appointed
             for
             the
             glory
             of
             God
             as
             Supreme
             ,
             and
             for
             the
             good
             of
             men
             as
             the
             subordinate
             end
             .
             5.
             
             They
             are
             both
             of
             them
             mutually
             aiding
             and
             auxiliary
             ,
             each
             to
             other
             .
             Magistracy
             strengthens
             the
             Ministery
             ,
             and
             the
             Ministery
             strengthens
             Magistracy
             .
             6.
             
             They
             agree
             in
             their
             general
             kinde
             ;
             they
             are
             both
             Powers
             and
             Governments
             .
             7.
             
             Both
             of
             them
             require
             singular
             qualifications
             ,
             eminent
             gifts
             and
             endowments
             ▪
             
             and
             of
             both
             it
             holds
             true
             ,
             
               Quis
               ad
               haec
               idoneus
            
             ?
             8.
             
             Both
             of
             them
             have
             degrees
             of
             censures
             and
             correction
             according
             to
             the
             degrees
             of
             offences
             .
             9.
             
             Neither
             the
             one
             nor
             the
             other
             may
             give
             out
             sentence
             against
             one
             who
             is
             not
             convict
             ,
             or
             whose
             offence
             is
             not
             proved
             .
             10.
             
             Both
             of
             them
             have
             a
             certain
             kind
             of
             Jurisdiction
             
               in
               foro
               exteriori
            
             .
             For
             though
             the
             Ecclesiastical
             power
             be
             spiritual
             ,
             and
             exercised
             about
             such
             things
             as
             belong
             to
             the
             inward
             man
             onely
             ;
             yet
             as
             Dr.
             Rivet
             upon
             the
             Decalogue
             ,
             pag.
             260.
             261.
             saith
             truly
             ,
             there
             is
             a
             two-fold
             power
             of
             external
             jurisdiction
             which
             is
             exercised
             
               in
               foro
               exteriori
            
             :
             one
             by
             Church-Censures
             ,
             Excommunication
             ,
             lesser
             and
             greater
             ▪
             which
             is
             not
             committed
             to
             the
             Magistrate
             ,
             but
             to
             Church-Officers
             :
             Another
             ,
             which
             is
             Civil
             and
             coercive
             ,
             and
             that
             is
             the
             Magistrates
             .
             But
             Mr.
             Coleman
             told
             us
             ,
             he
             was
             perswaded
             it
             will
             trouble
             the
             whole
             World
             to
             bound
             Ecclesiastical
             and
             Civil
             Jurisdiction
             ,
             the
             one
             from
             the
             other
             ;
             Maledicis
             pag.
             7.
             
             Well
             :
             I
             have
             given
             ten
             agreements
             .
             I
             will
             now
             give
             ten
             differences
             .
          
           
             The
             difference
             between
             them
             is
             great
             ;
             they
             differ
             in
             their
             causes
             ,
             effects
             ,
             objects
             ,
             adjuncts
             ,
             correlations
             ,
             executions
             ,
             and
             ultimate
             terminations
             .
          
           
             1.
             
             In
             the
             efficient
             cause
             .
             The
             King
             of
             Nations
             hath
             instituted
             the
             Civil
             power
             ;
             The
             King
             of
             Saints
             hath
             instituted
             the
             Ecclesiastical
             power
             .
             I
             mean
             the
             most
             high
             God
             ,
             possessor
             of
             Heaven
             and
             Earth
             ,
             who
             exerciseth
             Soverainty
             over
             the
             workmanship
             of
             his
             own
             hands
             ,
             and
             so
             over
             all
             mankind
             ,
             hath
             instituted
             Magistrates
             to
             be
             in
             his
             stead
             ,
             as
             gods
             upon
             Earth
             .
             But
             
               Iesus
               Christ
            
             as
             Mediator
             and
             King
             of
             the
             Church
             ,
             whom
             his
             Father
             hath
             
               set
               upon
               his
               holy
               Hill
               of
               Zion
               ,
               Psal.
            
             2.
             6.
             
               to
               reigne
               over
               the
               House
               of
               Jacob
               for
               ever
               ,
               Luke
            
             1.
             33.
             who
             hath
             the
             key
             of
             the
             House
             of
             David
             laid
             upon
             his
             shoulder
             ,
             Isa.
             22.
             22.
             hath
             instituted
             an
             Ecclesiastical
             power
             and
             goverment
             in
             the
             hands
             of
             Church-Officers
             ,
             whom
             in
             his
             name
             he
             sendeth
             forth
             .
          
           
             2.
             
             In
             the
             matter
             ,
             Magistracy
             or
             Civil
             power
             hath
             for
             the
             matter
             of
             it
             the
             earthly
             Scepter
             and
             the
             Temporal
             Sword
             :
             that
             is
             ,
             it
             is
             Monarchical
             and
             Legislative
             :
             it
             is
             also
             punitive
             or
             coercive
             of
             those
             that
             do
             evil
             ;
             understand
             ,
             upon
             the
             like
             reason
             ,
             
             remunerative
             of
             those
             that
             do
             well
             .
             n
             The
             Ecclesiastical
             power
             hath
             for
             the
             matter
             of
             it
             ,
             the
             keyes
             of
             the
             Kingdom
             of
             Heaven
             .
             1.
             
             The
             key
             of
             knowledge
             or
             doctrine
             ,
             and
             that
             to
             be
             administred
             ,
             not
             onely
             severally
             by
             each
             Minister
             concionaliter
             ,
             but
             also
             Consistorially
             and
             Synodically
             in
             determining
             controversies
             of
             Faith
             ,
             and
             that
             according
             to
             the
             rule
             of
             holy
             Scripture
             onely
             :
             which
             is
             clavis
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             2.
             
             The
             key
             of
             order
             and
             decency
             ,
             so
             to
             speak
             :
             by
             which
             the
             circumstances
             of
             Gods
             Worship
             and
             all
             such
             particulars
             in
             Ecclesiastical
             affairs
             ,
             as
             are
             not
             determined
             in
             Scripture
             ,
             are
             determined
             by
             the
             Ministers
             and
             ruling
             Officers
             of
             the
             Church
             ,
             so
             as
             may
             best
             agree
             to
             the
             generall
             rules
             of
             the
             word
             concerning
             order
             and
             decency
             ,
             avoyding
             of
             scandall
             ,
             doing
             all
             to
             the
             glory
             of
             God
             ,
             and
             to
             the
             edifying
             of
             one
             another
             .
             And
             this
             is
             clavis
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             3.
             
             The
             key
             of
             corrective
             discipline
             or
             censures
             to
             be
             exercised
             upon
             the
             scandalous
             and
             obstinate
             :
             which
             is
             clavis
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             4.
             
             Adde
             also
             the
             key
             of
             Ordination
             or
             mission
             of
             Church-Officers
             ,
             which
             I
             may
             call
             clavis
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             the
             authorizing
             or
             power
             giving
             key
             ,
             others
             call
             it
             
               missio
               potestativa
            
             .
          
           
             3.
             
             They
             differ
             in
             their
             formes
             .
             The
             power
             of
             Magistracy
             is
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             It
             is
             an
             authority
             or
             dominion
             exercised
             in
             the
             particulars
             above
             mentioned
             ,
             and
             that
             in
             an
             immediate
             subordination
             to
             God
             :
             for
             which
             reason
             Magistrates
             are
             called
             gods
             .
             The
             Ecclesiastical
             power
             is
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             or
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             or
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             onely
             .
             It
             is
             meerly
             Ministeriall
             and
             Steward-like
             ,
             and
             exercised
             in
             an
             immediate
             subordination
             to
             
               Iesus
               Christ
            
             ,
             as
             King
             of
             the
             Church
             ,
             and
             in
             his
             name
             and
             authority
             .
          
           
             4.
             
             They
             differ
             in
             their
             ends
             .
             The
             supreme
             end
             of
             Magistracy
             is
             onely
             the
             glory
             of
             God
             ,
             as
             King
             of
             Nations
             ,
             and
             as
             exercising
             dominion
             over
             the
             inhabitants
             of
             the
             earth
             :
             And
             in
             that
             respect
             the
             Magistrate
             is
             appointed
             to
             keep
             his
             Subjects
             within
             the
             bounds
             of
             external
             obedience
             to
             the
             moral
             Law
             ,
             the
             obligation
             where
             of
             lyeth
             upon
             all
             Nations
             ,
             and
             all
             men
             .
             The
             supreme
             end
             of
             the
             Ecclesiastical
             power
             ,
             is
             either
             proximus
             or
             remotus
             .
             The
             neerest
             and
             immediate
             end
             is
             the
             glory
             of
             
               Iesus
               Christ
            
             ,
             as
             Mediator
             and
             King
             of
             the
             Church
             .
             The
             more
             remote
             end
             is
             the
             glory
             of
             God
             ,
             as
             having
             all
             power
             and
             authority
             
             in
             heaven
             and
             earth
             .
             You
             will
             say
             ,
             Must
             not
             then
             the
             Christian
             Magistrate
             intend
             the
             glory
             of
             
               Iesus
               Christ
            
             ,
             and
             to
             be
             subservient
             to
             him
             as
             he
             is
             Mediator
             and
             King
             of
             the
             Church
             ?
             Certainly
             he
             ought
             and
             must
             ;
             and
             God
             forbid
             but
             that
             he
             should
             do
             so
             .
             But
             how
             ?
             not
             qua
             Magistrate
             ,
             but
             qua
             Christian.
             If
             you
             say
             to
             me
             again
             ,
             Must
             not
             the
             Christian
             Magistrate
             intend
             to
             be
             otherwise
             subservient
             to
             the
             Kingdom
             of
             
               Iesus
               Christ
            
             as
             Mediator
             ,
             then
             by
             personal
             or
             private
             Christian
             duties
             ,
             which
             are
             incumbent
             to
             every
             Christian
             ?
             I
             answer
             ,
             no
             doubt
             he
             ought
             to
             intend
             more
             ,
             even
             to
             glorifie
             
               Iesus
               Christ
            
             in
             the
             administration
             of
             Magistracy
             .
             Which
             that
             you
             may
             rightly
             apprehend
             ,
             and
             that
             I
             be
             not
             misunderstood
             ,
             take
             this
             distinction
             .
             It
             is
             altogether
             incumbent
             to
             the
             ruling
             Officers
             of
             the
             Church
             ,
             to
             intend
             the
             glory
             of
             Christ
             as
             Mediator
             ,
             even
             
               ex
               natura
               rei
            
             ,
             in
             regard
             of
             the
             very
             nature
             of
             Ecclesiasticall
             power
             and
             government
             which
             hath
             no
             other
             end
             and
             use
             for
             which
             it
             was
             intended
             and
             instituted
             ,
             but
             to
             be
             subservient
             to
             the
             Kingly
             office
             of
             
               Iesus
               Christ
            
             in
             the
             governing
             of
             his
             Church
             upon
             earth
             (
             and
             therefore
             
               sublata
               Ecclesiâ
               perit
               regimen
               Ecclesiasticum
            
             ,
             take
             away
             the
             Church
             out
             of
             a
             Nation
             ,
             and
             you
             take
             away
             all
             Ecclesiasticall
             power
             of
             government
             ,
             which
             makes
             another
             difference
             from
             Magistracy
             ,
             as
             we
             shall
             see
             anon
             .
             )
             But
             the
             Magistrate
             though
             Christian
             and
             godly
             ,
             doth
             not
             
               ex
               natura
               rei
            
             ,
             in
             regard
             of
             the
             nature
             of
             his
             particular
             vocation
             ▪
             intend
             the
             glory
             of
             
               Iesus
               Christ
            
             as
             Mediator
             ,
             and
             King
             of
             the
             Church
             :
             but
             in
             regard
             of
             the
             common
             principles
             of
             Christian
             Religion
             ,
             which
             do
             oblige
             every
             Christian
             in
             his
             particular
             vocation
             and
             station
             (
             and
             so
             the
             Magistrate
             in
             his
             )
             to
             intend
             that
             end
             .
             All
             Christians
             are
             commanded
             that
             whatever
             they
             do
             in
             word
             or
             deed
             ,
             they
             do
             all
             in
             the
             name
             of
             the
             Lord
             
               Iesus
               ,
               Col.
            
             3.
             17.
             that
             is
             ,
             according
             to
             the
             will
             of
             Christ
             ,
             and
             for
             the
             glory
             of
             Christ
             :
             And
             so
             a
             Marchant
             ,
             a
             Mariner
             ,
             a
             Tradesman
             ,
             a
             School-master
             ,
             a
             Captain
             ,
             a
             Souldier
             ,
             a
             Printer
             ,
             and
             in
             a
             word
             ,
             every
             Christian
             in
             his
             own
             place
             and
             station
             ought
             to
             intend
             the
             glory
             of
             Christ
             ,
             and
             the
             good
             of
             his
             Church
             and
             Kingdom
             .
             Upon
             which
             ground
             and
             principle
             ,
             if
             the
             Magistrate
             be
             Christian
             ,
             it
             is
             incumbent
             to
             him
             so
             to
             administer
             that
             high
             and
             eminent
             vocation
             of
             his
             ,
             that
             Christ
             may
             be
             glorified
             as
             King
             of
             the
             Church
             ,
             and
             that
             this
             
             Kingdom
             of
             Christ
             may
             flourish
             in
             his
             Dominions
             ,
             (
             which
             would
             God
             every
             Magistrate
             called
             Christian
             did
             really
             intend
             .
             )
             So
             then
             the
             glory
             of
             Christ
             as
             Mediator
             and
             King
             of
             the
             Church
             ,
             is
             to
             the
             Ministery
             both
             
               finis
               operis
            
             ,
             and
             
               finis
               operantis
            
             .
             To
             the
             Magistrate
             ,
             though
             Christian
             ,
             it
             is
             onely
             
               finis
               operantis
            
             ;
             That
             is
             ,
             it
             is
             the
             end
             of
             the
             godly
             Magistrate
             ,
             but
             not
             the
             end
             of
             Magistracy
             :
             whereas
             it
             is
             not
             onely
             the
             end
             of
             the
             godly
             Minister
             ,
             but
             the
             end
             of
             the
             Ministery
             it self
             .
             The
             Ministers
             intendment
             of
             this
             end
             ,
             flowes
             from
             the
             nature
             of
             their
             particular
             vocation
             .
             The
             Magistrates
             intendment
             of
             the
             same
             end
             ,
             flowes
             from
             the
             nature
             of
             their
             general
             vocation
             of
             Christianity
             ,
             acting
             ,
             guiding
             ,
             and
             having
             influence
             into
             their
             particular
             vocation
             .
             So
             much
             of
             the
             supreme
             ends
             .
          
           
             Now
             the
             subordinate
             end
             of
             all
             Ecclesiastical
             power
             ,
             is
             ,
             that
             all
             who
             are
             of
             the
             Church
             ,
             whether
             Officers
             or
             members
             ,
             may
             live
             godly
             ,
             righteously
             ,
             and
             soberly
             in
             this
             present
             world
             ,
             be
             kept
             within
             the
             bounds
             of
             obedience
             to
             the
             Gospel
             ,
             void
             of
             all
             known
             offence
             toward
             God
             ,
             and
             toward
             man
             ,
             and
             be
             made
             to
             walk
             according
             to
             the
             rules
             delivered
             to
             us
             by
             Christ
             and
             his
             Apostles
             .
             The
             subordinate
             end
             of
             the
             Civil
             power
             is
             ,
             that
             all
             publike
             sins
             committed
             presumptuously
             against
             the
             moral
             Law
             ,
             may
             be
             exemplarly
             punished
             ,
             and
             that
             peace
             ,
             justice
             ,
             and
             good
             order
             may
             be
             preserved
             and
             maintained
             in
             the
             Common-wealth
             ,
             which
             doth
             greatly
             redound
             to
             the
             comfort
             and
             good
             of
             the
             Church
             ,
             and
             to
             the
             promoting
             of
             the
             course
             of
             the
             Gospel
             ▪
             For
             this
             end
             the
             Apostle
             bids
             us
             pray
             for
             Kings
             ,
             and
             all
             who
             are
             in
             Authority
             (
             though
             they
             be
             Pagans
             ,
             much
             more
             if
             they
             be
             Christians
             )
             
               that
               we
               may
               live
               under
               them
               a
               peaceable
               and
               quiet
               life
               ,
               in
               all
               Godlinesse
               and
               Honesty
               :
            
             1
             ▪
             Tim.
             2.
             2.
             
             He
             saith
             not
             simply
             ,
             
               that
               we
               may
               live
               in
               Godlinesse
               and
               Honesty
               ,
            
             but
             that
             we
             may
             both
             live
             peaceably
             and
             quietly
             ,
             and
             also
             live
             godly
             and
             honestly
             :
             which
             is
             the
             very
             same
             that
             we
             commonly
             say
             of
             the
             Magistrate
             ,
             that
             he
             is
             
               Custos
               utriusque
               Tabulae
            
             .
             He
             is
             to
             take
             speciall
             care
             that
             all
             his
             Subjects
             be
             made
             to
             observe
             the
             Law
             of
             God
             ,
             and
             live
             not
             onely
             in
             moral
             honesty
             ,
             but
             in
             Godlinesse
             ,
             and
             that
             so
             living
             ,
             they
             may
             also
             enjoy
             peace
             and
             quietnesse
             .
             More
             particularly
             ;
             the
             end
             of
             Church
             censures
             is
             ,
             that
             men
             may
             be
             ashamed
             ,
             humbled
             ,
             reduced
             to
             repentance
             ,
             that
             their
             spirit
             may
             
             be
             saved
             in
             the
             day
             of
             the
             Lord.
             The
             end
             of
             civil
             punishments
             inflicted
             by
             the
             Magistrate
             is
             ,
             That
             justice
             may
             be
             done
             according
             to
             Law
             ,
             and
             that
             peace
             and
             good
             order
             may
             be
             maintained
             in
             the
             Common-wealth
             ,
             as
             hath
             been
             said
             .
             The
             end
             of
             delivering
             Hymeneus
             and
             Alexander
             to
             Satan
             ,
             was
             ,
             
               that
               they
               may
               learn
               not
               to
               blaspheme
               ,
            
             1
             Tim.
             1.
             20.
             
             Erastus
             yeelds
             to
             Beza
             ,
             pag.
             239.
             that
             the
             Apostle
             doth
             not
             say
             
               Ut
               non
               possint
               blasphemare
               ,
               that
               henceforth
               they
               may
               not
               be
               able
               to
               sin
               as
               they
               did
               before
            
             (
             which
             yet
             he
             acknowledgeth
             to
             be
             the
             end
             of
             civil
             punishments
             ,
             )
             but
             
               that
               they
               may
               learn
               not
               to
               blaspheme
               .
            
             Wherefore
             when
             he
             expounds
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             to
             no
             other
             sence
             but
             this
             ,
             That
             the
             Apostle
             had
             delivered
             those
             two
             to
             be
             killed
             by
             
               Satan
               ,
               Ut
               non
               possint
            
             ,
             that
             they
             may
             not
             be
             able
             to
             blaspheme
             so
             any
             more
             ;
             just
             as
             a
             Mastgirate
             delivers
             a
             theef
             from
             the
             gallows
             ,
             that
             he
             may
             not
             be
             able
             to
             steal
             any
             more
             ,
             and
             (
             as
             he
             tels
             us
             some
             speak
             )
             that
             he
             may
             learn
             to
             steal
             no
             more
             :
             He
             is
             herein
             confuted
             ,
             not
             onely
             out
             of
             the
             Text
             ,
             but
             out
             of
             himself
             .
             So
             then
             ,
             the
             end
             of
             Church-censures
             is
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             that
             the
             offenders
             may
             learn
             or
             be
             instructed
             to
             do
             so
             no
             more
             ;
             which
             belongeth
             to
             the
             inward
             man
             or
             soul.
             The
             end
             of
             civil
             punishments
             is
             ,
             
               Ut
               non
               possint
            
             (
             as
             Erastus
             tels
             us
             )
             that
             the
             offenders
             may
             not
             be
             able
             or
             at
             least
             (
             being
             alive
             and
             some
             way
             free
             )
             may
             not
             dare
             to
             do
             the
             like
             ,
             the
             sword
             being
             appointed
             for
             a
             terrour
             to
             them
             who
             do
             evil
             ,
             to
             restrain
             them
             from
             publike
             and
             punishable
             offences
             ,
             not
             to
             work
             upon
             the
             spirit
             of
             their
             mindes
             ,
             nor
             to
             effect
             the
             destroying
             of
             the
             flesh
             by
             mortification
             ,
             that
             the
             spirit
             may
             be
             safe
             in
             the
             day
             of
             the
             Lord.
             
          
           
             The
             fifth
             difference
             between
             the
             Civil
             and
             Ecclesiastical
             powers
             ,
             is
             in
             respect
             of
             the
             effects
             .
             The
             effects
             of
             the
             Civil
             power
             are
             Civil
             Laws
             ,
             Civil
             punishments
             ,
             Civil
             rewards
             .
             The
             effects
             of
             the
             Ecclesiastical
             power
             ,
             are
             Determinations
             of
             Controversies
             of
             Faith
             ,
             Canons
             concerning
             Order
             and
             Decency
             in
             the
             Church
             ,
             Ordination
             or
             Deposition
             of
             Church-Officers
             ,
             Suspension
             from
             the
             Sacrament
             ,
             and
             Excommunication
             .
             The
             powers
             being
             distinct
             in
             their
             nature
             and
             causes
             ,
             the
             effects
             must
             needs
             be
             distinct
             ,
             which
             flow
             from
             the
             actuating
             and
             putting
             in
             execution
             of
             the
             powers
             .
             I
             do
             not
             here
             speak
             of
             the
             effects
             of
             the
             Ecclesiastical
             power
             of
             Order
             ,
             the
             dispensing
             of
             the
             
             Word
             and
             Sacraments
             ;
             but
             of
             the
             effects
             of
             the
             power
             of
             Jurisdiction
             or
             Government
             ,
             of
             which
             onely
             the
             Controversic
             is
             .
          
           
             Sixthly
             :
             The
             Civil
             power
             hath
             for
             the
             object
             of
             it
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             the
             things
             of
             this
             life
             ,
             matters
             of
             Peace
             ,
             War
             ,
             Justice
             ,
             the
             Kings
             matters
             ,
             and
             the
             Countrey-matters
             ,
             those
             things
             that
             belong
             to
             the
             external
             man
             :
             But
             the
             Ecclesiastical
             power
             hath
             for
             the
             object
             of
             it
             ,
             things
             pertaining
             to
             God
             ,
             the
             Lords
             matters
             ,
             as
             they
             are
             distinct
             from
             Civil
             matters
             ,
             and
             things
             belonging
             to
             the
             inward
             man
             ,
             distinct
             from
             the
             things
             belonging
             to
             the
             outward
             man.
             This
             difference
             Protestant
             Writers
             do
             put
             between
             the
             Civil
             and
             Ecclesiastical
             powers
             .
             
               Fr.
               Junius
               Ecclesiast
               .
               lib.
            
             3.
             cap.
             4.
             saith
             thus
             :
             
               We
               have
               put
               into
               our
               definition
               humane
               things
               to
               be
               the
               subject
               of
               Civil
               administration
               :
               but
               the
               subject
               of
               Ecclesiastical
               administration
               ,
               we
               have
               taught
               to
               be
               things
               Divine
               and
               Sacred
               .
               Things
               Divine
               and
               Sacred
               we
               call
               both
               those
               which
               God
               commandeth
               for
               the
               sanctification
               of
               our
               minde
               and
               conscience
               ,
               as
               things
               necessary
               ;
               and
               also
               those
               which
               the
               decency
               and
               order
               of
               the
               Church
               requireth
               to
               be
               ordained
               and
               observed
               ,
               for
               the
               profitable
               and
               convenient
               use
               of
               the
               things
               which
               are
               necessary
               :
               For
               example
               ,
               Prayers
               ,
               the
               administration
               of
               the
               Word
               and
               Sacraments
               ,
               Ecclsiastical
               censure
               ,
               are
               things
               necessary
               and
               essentially
               belonging
               to
               the
               Communion
               of
               Saints
               :
               but
               set
               dayes
               ,
               set
               hours
               ,
               set
               places
               ,
               fasts
               ▪
               and
               the
               like
               ,
               belong
               to
               the
               decency
               and
               order
               of
               the
               Church
               &c.
               
               But
               humane
               things
               we
               call
               such
               as
               touch
               the
               life
               ,
               the
               body
               ▪
               goods
               and
               good
               name
               ,
               as
               they
               are
               expounded
               in
               the
               second
               Table
               of
               the
               Decalogue
               ;
               for
               these
               are
               the
               things
               in
               which
               the
               whole
               Civil
               administration
               standeth
               .
               Tilen
               ,
               Synt.
               part
               .
            
             2.
             disp
             .
             32.
             tels
             us
             to
             the
             same
             purpose
             ,
             That
             Civil
             Government
             or
             Magistracy
             
               versatur
               circa
               res
               terrenas
               &
               hominem
               externum
               .
               Magistratus
               ,
            
             saith
             
               Danaui
               Pol.
               Christ.
               lib.
               6.
               cap.
            
             1.
             
               instituti
               sunt
               à
               Deo
               rerum
               humanarum
               quae
               hominum
               societati
               necessariae
               sunt
               ,
               respectu
               ,
               &
               ad
               earum
               curam
               .
            
          
           
             If
             it
             be
             objected
             ,
             How
             can
             these
             things
             agree
             with
             that
             which
             hath
             been
             before
             by
             us
             acknowledged
             ,
             that
             the
             Civil
             Magistrate
             ought
             to
             take
             special
             care
             of
             Religion
             ,
             of
             the
             conservation
             and
             purgation
             thereof
             ,
             of
             the
             abolishing
             idolatry
             and
             superstition
             ;
             and
             ought
             to
             be
             
               Custos
               utriusque
               Tabulae
            
             ,
             of
             the
             
             first
             ,
             as
             well
             as
             second
             Table
             ?
             I
             answer
             ,
             That
             Magistrates
             are
             appointed
             ,
             not
             onely
             for
             Civil
             Policy
             ,
             but
             for
             the
             conservation
             and
             purgation
             of
             Religion
             ▪
             as
             is
             expressed
             in
             the
             Confession
             of
             Faith
             of
             the
             Church
             of
             Scotland
             ,
             before
             cited
             ,
             we
             firmly
             beleeve
             ,
             as
             a
             most
             undoubted
             truth
             .
             But
             when
             Divines
             make
             the
             object
             of
             Magistracy
             to
             be
             onely
             such
             things
             as
             belong
             to
             this
             life
             and
             to
             humane
             society
             ,
             they
             do
             not
             mean
             the
             object
             of
             the
             Magistrates
             Care
             (
             as
             if
             he
             were
             not
             to
             take
             care
             of
             Religion
             ;
             )
             but
             the
             object
             of
             his
             Operation
             .
             The
             Magistrate
             himself
             may
             not
             assume
             the
             administration
             of
             the
             keys
             ,
             nor
             the
             dispensing
             of
             Church-censures
             ;
             he
             can
             but
             punish
             the
             external
             man
             with
             external
             punishments
             .
             Of
             which
             more
             afterwards
             .
          
           
             The
             seventh
             difference
             stands
             in
             the
             Adjuncts
             :
             For
             1.
             the
             Ecclesiastical
             power
             in
             Presbyterial
             or
             Synodical
             Assemblies
             ,
             ought
             not
             to
             be
             exercised
             without
             prayer
             and
             calling
             upon
             the
             Name
             of
             the
             Lord
             ,
             Matth.
             18.
             19.
             
             There
             is
             no
             such
             obligation
             upon
             the
             Civil
             power
             ,
             as
             that
             there
             may
             be
             no
             Civil
             Court
             of
             Justice
             without
             prayer
             .
             2.
             
             In
             divers
             cases
             Civil
             Jurisdiction
             hath
             been
             and
             is
             in
             the
             person
             of
             one
             man
             :
             But
             no
             Ecclesiastical
             Jurisdiction
             is
             committed
             to
             one
             man
             ,
             but
             to
             an
             Assembly
             in
             which
             two
             at
             least
             must
             agree
             in
             the
             thing
             ,
             as
             is
             gathered
             from
             the
             Text
             last
             cited
             .
             3.
             
             No
             private
             or
             secret
             offence
             ought
             to
             be
             brought
             before
             an
             Ecclesiastical
             Court
             ,
             except
             in
             the
             case
             of
             contumacy
             and
             impenitency
             ,
             after
             previous
             admonitions
             :
             This
             is
             the
             ordinary
             rule
             ,
             not
             to
             dispute
             now
             extraordinary
             exceptions
             from
             that
             rule
             .
             But
             the
             Civil
             power
             is
             not
             bound
             up
             by
             any
             such
             ordinary
             rule
             :
             For
             I
             suppose
             ,
             our
             opposites
             will
             hardly
             say
             (
             at
             least
             hardly
             make
             it
             good
             )
             that
             no
             Civil
             injury
             or
             breach
             of
             Law
             and
             Justice
             ,
             being
             privately
             committed
             ,
             may
             be
             brought
             before
             a
             Civil
             Court
             ,
             except
             first
             there
             be
             previous
             admonitions
             ,
             and
             the
             party
             admonished
             prove
             obstinate
             and
             impenitent
             .
          
           
             The
             eighth
             difference
             stands
             in
             their
             correlations
             .
             The
             Correlatum
             of
             Magistracy
             is
             people
             embodied
             in
             a
             Common-wealth
             ,
             or
             a
             Civil
             corporation
             .
             The
             Correlatum
             of
             the
             Ecclesiastical
             power
             is
             people
             embodied
             in
             a
             Church
             ,
             or
             Spiritual
             corporation
             .
             The
             Common-wealth
             is
             not
             in
             the
             Church
             ,
             but
             the
             Church
             is
             in
             the
             Common-wealth
             ,
             that
             is
             ,
             One
             is
             not
             therefore
             
             in
             or
             of
             the
             Church
             ,
             because
             he
             is
             in
             or
             of
             the
             Common-wealth
             ,
             of
             which
             the
             Church
             is
             a
             part
             ;
             but
             yet
             every
             one
             that
             is
             a
             Member
             of
             the
             Church
             ,
             is
             also
             a
             Member
             of
             the
             Common-wealth
             ,
             of
             which
             that
             Church
             is
             a
             part
             .
             The
             Apostle
             distinguisheth
             those
             that
             are
             without
             ,
             and
             those
             that
             are
             within
             in
             reference
             to
             the
             Church
             ,
             who
             were
             notwithstanding
             both
             sorts
             within
             in
             reference
             to
             the
             Common-wealth
             ,
             1
             Cor.
             5.
             12
             ,
             13.
             
             The
             Correlatum
             of
             the
             Ecclesiastical
             power
             may
             be
             quite
             taken
             away
             by
             persecution
             ,
             or
             by
             defection
             ,
             when
             the
             Correlatum
             of
             the
             civil
             power
             may
             remain
             .
             And
             therefore
             the
             Ecclesiastical
             and
             the
             civil
             power
             do
             not
             
               se
               mutuò
               ponere
               &
               tollere
            
             .
          
           
             Ninthly
             :
             There
             is
             a
             great
             difference
             in
             the
             ultimate
             termination
             .
             The
             Ecclesiastical
             power
             can
             go
             no
             further
             then
             Excommunication
             ,
             or
             (
             in
             case
             of
             extraordinary
             warrants
             ,
             and
             when
             one
             is
             known
             to
             have
             blasphemed
             against
             the
             holy
             Ghost
             )
             to
             
               Auathema
               Maranatha
            
             .
             If
             one
             be
             not
             humbled
             and
             reduced
             by
             Excommunication
             ,
             the
             Church
             can
             do
             no
             more
             ,
             but
             leave
             him
             to
             the
             Judgement
             of
             God
             ,
             who
             hath
             promised
             to
             ratifie
             in
             Heaven
             ,
             what
             his
             Servants
             in
             his
             Name
             ,
             and
             according
             to
             his
             Will
             ,
             do
             upon
             Earth
             .
             Salmasius
             spends
             a
             whole
             chapter
             in
             confuting
             the
             Point
             of
             the
             coactive
             and
             Magistratical
             Jurisdiction
             of
             Bishops
             .
             See
             
               Walo
               Messal
               .
               cap.
            
             6.
             
             He
             acknowledgeth
             in
             that
             very
             place
             ,
             pag.
             455
             ,
             456
             ,
             459
             ,
             462
             ▪
             that
             the
             Elders
             of
             the
             Church
             have
             in
             common
             the
             power
             of
             Ecclesiastical
             Discipline
             ,
             to
             suspend
             from
             the
             Sacrament
             and
             to
             excommunicate
             ,
             and
             to
             receive
             the
             offender
             again
             upon
             the
             evidence
             of
             his
             repentance
             .
             But
             the
             Point
             he
             asserteth
             is
             ,
             That
             Bishops
             or
             Elders
             have
             no
             such
             power
             as
             the
             Magistrate
             hath
             ,
             and
             that
             if
             he
             that
             is
             excommunicate
             do
             not
             care
             for
             it
             ,
             nor
             submit
             himself
             ,
             the
             Elders
             cannot
             compel
             him
             .
             But
             the
             termination
             or
             
               Quo
               usque
            
             of
             the
             civil
             power
             ,
             is
             most
             different
             from
             this
             .
             It
             is
             
               unto
               death
               ,
               or
               to
               banishment
               ,
               or
               to
               confiscation
               of
               goods
               ,
               or
               to
               imprisonment
               .
            
             Ezra
             7.
             26.
             
          
           
             Tenthly
             :
             They
             differ
             in
             a
             divided
             execution
             .
             That
             is
             ,
             the
             Ecclesiastical
             power
             ought
             to
             censure
             sometime
             one
             whom
             the
             Magistrate
             thinks
             not
             fit
             to
             punish
             with
             temporal
             or
             civil
             punishments
             :
             And
             again
             ,
             the
             Magistrate
             ought
             to
             punish
             with
             the
             temporal
             Sword
             ,
             one
             whom
             the
             Church
             ought
             not
             to
             cut
             
             off
             by
             the
             Spiritual
             Sword.
             This
             difference
             Pareus
             gives
             ,
             
               Explic
               .
               Catech.
               quaest
            
             .
             85.
             art
             .
             4.
             and
             it
             cannot
             be
             denied
             :
             For
             those
             that
             plead
             most
             for
             Liberty
             of
             conscience
             ▪
             and
             argue
             against
             all
             civil
             or
             temporal
             punishments
             of
             Hereticks
             ,
             do
             notwithstanding
             acknowledge
             ,
             that
             the
             Church
             whereof
             they
             are
             Members
             ought
             to
             censure
             and
             excommunicate
             them
             ,
             and
             doth
             not
             her
             duty
             except
             she
             do
             so
             .
             The
             Church
             may
             have
             reason
             to
             esteem
             one
             as
             an
             Heathen
             and
             a
             Publican
             that
             is
             no
             Church-Member
             ,
             whom
             yet
             the
             Magistrate
             in
             prudence
             and
             policy
             doth
             permit
             to
             live
             in
             the
             Common-wealth
             .
             Again
             ,
             the
             most
             notorious
             and
             scandalous
             sinners
             ,
             blasphemers
             ,
             murtherers
             ,
             adulterers
             ,
             incestuous
             persons
             ,
             robbers
             ,
             &c.
             when
             God
             gives
             them
             repentance
             ,
             and
             the
             signes
             thereof
             do
             appear
             ,
             the
             Church
             doth
             not
             binde
             but
             loose
             them
             ,
             doth
             not
             retain
             but
             remit
             their
             sins
             ;
             I
             mean
             ministerially
             and
             declaratively
             .
             Notwithstanding
             the
             Magistrate
             may
             and
             ought
             to
             do
             Justice
             according
             to
             Law
             ,
             even
             upon
             those
             penitent
             sinners
             .
          
        
         
           
           
             
               CHAP.
               V.
            
             Of
             a
             twofold
             Kingdom
             of
             Iesus
             Christ
             :
             a
             general
             Kingdom
             ,
             as
             he
             is
             the
             eternal
             Son
             of
             God
             ,
             the
             Head
             of
             all
             Principalities
             and
             Powers
             ,
             raigning
             over
             all
             creatures
             :
             and
             a
             particular
             Kingdom
             ,
             as
             he
             is
             Mediator
             ,
             raigning
             over
             the
             Church
             onely
             .
          
           
             THe
             Controversie
             which
             hath
             been
             moved
             concerning
             the
             civil
             Magistrate
             his
             Vicegerentship
             ,
             and
             the
             holding
             of
             his
             Office
             ▪
             of
             and
             under
             and
             for
             Jesus
             Christ
             as
             he
             is
             Mediator
             ,
             hath
             a
             necessary
             coherence
             with
             ,
             and
             dependance
             upon
             another
             Controversie
             concerning
             a
             twofold
             Kingdom
             of
             Jesus
             Christ
             ;
             one
             ,
             as
             he
             is
             the
             eternal
             Son
             of
             God
             ,
             raigning
             together
             with
             the
             Father
             and
             the
             holy
             Ghost
             over
             all
             things
             ;
             and
             so
             the
             Magistrate
             is
             his
             Vicegerent
             ,
             and
             holds
             his
             Office
             of
             and
             under
             him
             :
             another
             as
             Mediator
             and
             Head
             of
             the
             Church
             ,
             and
             so
             the
             Magistrate
             doth
             not
             hold
             his
             Office
             of
             and
             under
             Christ
             as
             his
             Vicegerent
             .
             Wherefore
             before
             I
             come
             to
             that
             Question
             concerning
             the
             origination
             and
             tenure
             of
             the
             Magistrate's
             Office
             ,
             I
             have
             thought
             good
             here
             to
             premise
             the
             enodation
             of
             the
             Question
             concerning
             the
             twofold
             Kingdom
             of
             Jesus
             Christ.
             It
             is
             a
             distinction
             which
             Master
             Hussey
             cannot
             endure
             ▪
             
             and
             no
             marvel
             ;
             for
             it
             overturneth
             the
             foundation
             of
             his
             opinion
             .
             He
             looks
             upon
             it
             as
             an
             absurd
             assertion
             ,
             pag.
             25.
             
             
               Shall
               he
               have
               one
               Kingdom
               as
               Mediator
               ,
               and
               another
               as
               God
               ?
            
             He
             quarrelleth
             all
             that
             I
             said
             of
             the
             twofold
             Kingdom
             of
             Christ
             ,
             and
             will
             not
             admit
             that
             Christ
             as
             Mediator
             is
             King
             of
             the
             Church
             onely
             ,
             pag.
             25
             ,
             26
             ,
             27
             ,
             35
             ,
             36
             ,
             37.
             
          
           
             The
             Controversie
             draweth
             deeper
             then
             he
             is
             aware
             of
             :
             for
             Socinians
             and
             Photinians
             finding
             themselves
             puzzled
             with
             those
             arguments
             which
             (
             to
             prove
             the
             eternal
             Godhead
             of
             Jesus
             Christ
             )
             were
             drawn
             from
             such
             Scriptures
             as
             call
             him
             
               God
               ,
               Lord
               ,
               the
               Son
               of
               God
            
             ;
             also
             from
             such
             Scriptures
             as
             ascribe
             Worship
             and
             Adoration
             to
             him
             ;
             and
             from
             the
             Texts
             which
             ascribe
             to
             him
             a
             Supreme
             Lordship
             ,
             Dominion
             ,
             and
             Kingdom
             over
             all
             things
             :
             (
             For
             this
             hath
             been
             used
             as
             one
             Argument
             for
             the
             Godhead
             of
             Jesus
             Christ
             and
             his
             consubstantiality
             with
             the
             Father
             .
             
               The
               Father
               raigns
               ,
               the
               Son
               raigns
               ,
               the
               holy
               Ghost
               raigns
               .
               Vide
               lib.
               Isaaci
               Clari
               Hispani
               adversus
               Varimadum
               Arianum
               :
            
             )
             Thereupon
             they
             devised
             this
             answer
             ▪
             That
             Jesus
             Christ
             in
             respect
             of
             his
             Kingly
             Office
             ,
             and
             as
             Mediator
             ,
             is
             called
             God
             ,
             and
             Lord
             ,
             and
             
               the
               Son
               of
               God
            
             ,
             (
             of
             which
             see
             
               Fest.
               Honnij
               Specimen
               Controv.
               Belgic
            
             .
             pag.
             24.
             
             
               Ionas
               Schlichtingius
               contra
               Meisnerum
            
             pag.
             436.
             )
             and
             that
             in
             the
             same
             respect
             he
             is
             worshipped
             ,
             that
             in
             the
             same
             respect
             he
             is
             King
             ,
             and
             that
             the
             Kingdom
             which
             the
             Scripture
             ascribeth
             to
             Jesus
             Christ
             ,
             is
             onely
             as
             Mediator
             and
             Head
             of
             the
             Church
             ,
             and
             that
             he
             hath
             no
             such
             Universal
             Dominion
             over
             all
             things
             as
             can
             prove
             him
             to
             be
             the
             eternal
             Son
             of
             God.
             This
             gave
             occasion
             to
             Orthodox-Protestant-Writters
             ,
             more
             fully
             and
             distinctly
             to
             assert
             the
             great
             difference
             between
             that
             which
             the
             Scripture
             saith
             of
             Christ
             ,
             as
             he
             is
             the
             eternal
             Son
             of
             God
             ;
             and
             that
             which
             it
             saith
             of
             him
             ,
             as
             he
             is
             Mediator
             :
             and
             particularly
             to
             assert
             a
             twofold
             Kingdom
             of
             Jesus
             Christ
             ,
             and
             to
             prove
             from
             Scripture
             ,
             that
             besides
             that
             Kingdom
             which
             Christ
             hath
             as
             Mediator
             ,
             he
             hath
             another
             Kingdom
             over
             all
             things
             which
             belongs
             to
             him
             onely
             as
             he
             is
             the
             eternal
             Son
             of
             God.
             This
             the
             Socinians
             to
             this
             day
             do
             contradict
             ,
             and
             stisly
             hold
             that
             Christ
             hath
             but
             one
             Kingdom
             ,
             which
             he
             exerciseth
             as
             Mediator
             over
             the
             Church
             ,
             and
             in
             some
             respect
             over
             all
             things
             ;
             but
             by
             no
             means
             they
             admit
             that
             Christ
             as
             God
             
             raigneth
             over
             all
             things
             :
             But
             our
             Writters
             still
             hold
             up
             against
             them
             the
             distinction
             of
             that
             twofold
             Kingdom
             of
             Jesus
             Christ.
             See
             
               Stagmanni
               Photinianismus
               Disp.
            
             27.
             quaest
             .
             6.
             
             The
             same
             distinction
             of
             the
             twofold
             Kingdom
             of
             Christ
             ,
             as
             God
             ,
             and
             as
             Mediator
             ,
             is
             frequently
             to
             be
             found
             in
             Protestant
             Writers
             .
             See
             
               Synops.
               pur
               .
               Theol.
               Disp.
            
             26.
             thes
             .
             53.
             
             
               Gomarus
               in
               Obad.
               vers
               .
               ult
               .
            
             The
             late
             English
             Annotations
             on
             1
             Cor.
             15.
             24.
             and
             many
             others
             .
             Let
             o
             Polanus
             speak
             for
             the
             rest
             .
             See
             also
             the
             same
             distinction
             cleared
             and
             asserted
             by
             Master
             Apollonius
             in
             his
             
               Ius
               Majestatis
               circa
               sacra
               ,
               part
               .
            
             1.
             pag.
             33.
             
               &
               seq
            
             .
          
           
             The
             Arguments
             to
             prove
             that
             distinction
             of
             the
             twofold
             Kingdom
             of
             Christ
             ,
             are
             these
             :
          
           
             
               First
               ,
               Those
               Kingdoms
               of
               which
               the
               one
               is
               accessory
               and
               adventitions
               to
               the
               Son
               of
               God
               ,
               and
               which
               ,
               if
               it
               were
               not
               ,
               the
               want
               of
               it
               could
               not
               prove
               him
               not
               to
               be
               God
               :
               the
               other
               necessarily
               floweth
               from
               his
               Godhead
               ,
               so
               that
               without
               it
               he
               were
               not
               God
               ;
               are
               most
               different
               and
               distinct
               Kingdoms
               .
               But
               the
               Kingdom
               of
               Christ
               as
               Mediator
               ,
               and
               the
               Kingdom
               of
               Christ
               as
               he
               is
               the
               eternal
               Son
               of
               God
               ,
               are
               such
               .
               Ergo
               :
               If
               the
               Son
               of
               God
               had
               never
               received
               the
               Office
               of
               Mediator
               ,
               and
               so
               should
               not
               have
               raigned
               as
               Mediator
               ,
               yet
               he
               had
               been
               the
               natural
               Son
               of
               God
               ;
               for
               this
               could
               not
               be
               a
               necessary
               consequence
               ,
               He
               is
               the
               natural
               Son
               of
               God
               ,
               Therefore
               he
               is
               Mediator
               ;
               for
               he
               had
               been
               the
               natural
               Son
               of
               God
               ,
               though
               he
               had
               not
               been
               Mediator
               ,
               and
               though
               man
               had
               not
               been
               redeemed
               .
               But
               if
               you
               suppose
               that
               the
               Son
               of
               God
               raigns
               not
               as
               God
               with
               the
               Father
               and
               the
               holy
               Ghost
               ,
               from
               everlasting
               to
               everlasting
               ,
               then
               you
               must
               needs
               suppose
               that
               he
               is
               not
               the
               natural
               and
               eternal
               Son
               of
               God.
               
            
             
               Secondly
               ,
               Those
               Kingdoms
               of
               which
               the
               one
               is
               proper
               and
               personal
               to
               Jesus
               Christ
               God-man
               ;
               the
               other
               is
               not
               proper
               and
               
               personal
               ,
               but
               common
               to
               the
               Father
               and
               the
               holy
               Ghost
               ,
               are
               most
               different
               and
               distinct
               Kingdoms
               .
               But
               the
               Kingdom
               of
               Jesus
               Christ
               as
               Mediator
               ,
               and
               his
               Kingdom
               as
               he
               is
               the
               eternal
               Son
               of
               God
               ,
               are
               such
               .
               Ergo
               :
               That
               Kingdom
               which
               Christ
               hath
               as
               Mediator
               ,
               by
               special
               dispensation
               of
               God
               committed
               to
               him
               ,
               is
               his
               alone
               properly
               and
               personally
               :
               for
               we
               cannot
               say
               that
               the
               Father
               raigns
               as
               Mediator
               ,
               or
               that
               the
               holy
               Ghost
               raigns
               as
               Mediator
               .
               But
               that
               Kingdom
               which
               Christ
               hath
               ,
               as
               he
               is
               the
               eternal
               Son
               of
               God
               ,
               is
               the
               very
               same
               consubstantially
               with
               that
               Kingdom
               whereby
               God
               the
               Father
               and
               God
               the
               holy
               Ghost
               do
               raign
               .
            
             
               Thirdly
               ,
               He
               that
               hath
               a
               Kingdom
               which
               shall
               be
               continued
               and
               exercised
               for
               ever
               ,
               and
               a
               Kingdom
               which
               shall
               not
               be
               continued
               and
               exercised
               for
               ever
               ,
               hath
               two
               distinct
               Kingdoms
               .
               But
               Jesus
               Christ
               hath
               a
               Kingdom
               which
               shall
               be
               continued
               and
               exercised
               for
               ever
               ,
               namely
               ,
               the
               Kingdom
               which
               he
               hath
               as
               the
               eternal
               Son
               of
               God
               ;
               and
               another
               Kingdom
               which
               shall
               not
               be
               continued
               and
               exercised
               for
               ever
               ,
               namely
               ,
               the
               Kingdom
               which
               he
               hath
               as
               Mediator
               .
               Ergo
               :
               The
               eternity
               of
               the
               one
               Kingdom
               is
               not
               doubted
               of
               :
               But
               that
               the
               other
               Kingdom
               shall
               not
               be
               for
               ever
               exercised
               ,
               that
               is
               ,
               p
               that
               Christ
               shall
               not
               for
               ever
               raign
               as
               Mediator
               ,
               is
               proved
               from
               1
               Cor.
               15.
               24
               ,
               25.
               
               Master
               Hussey
               pag.
               35
               ,
               36
               ,
               37.
               goeth
               about
               to
               answer
               this
               Argument
               ,
               which
               he
               confesseth
               to
               say
               something
               :
               and
               indeed
               it
               saith
               so
               much
               ,
               that
               though
               he
               maketh
               an
               extravagant
               exception
               ,
               
                 (
                 Doth
                 it
                 appear
              
               ,
               saith
               he
               ,
               
                 that
                 the
                 Kingdom
                 that
                 he
                 shall
                 lay
                 down
                 to
                 God
                 his
                 Father
                 ,
                 is
                 not
                 over
                 all
                 the
                 world
                 ?
                 )
              
               yet
               he
               plainly
               yeelds
               the
               Point
               ,
               which
               I
               was
               then
               proving
               .
               Christ
               ,
               saith
               he
               ,
               
                 in
                 the
                 day
                 of
                 Judgement
                 shall
                 lay
                 down
                 all
                 the
                 Office
                 of
                 Mediatorship
                 .
              
               I
               hope
               he
               will
               not
               say
               that
               Christ
               shall
               lay
               down
               at
               the
               day
               of
               Judgement
               that
               Kingdom
               which
               he
               hath
               as
               the
               eternal
               Son
               of
               God.
               So
               then
               I
               have
               what
               I
               was
               seeking
               ,
               that
               Christ
               hath
               one
               Kingdom
               as
               Mediator
               ,
               another
               as
               the
               eternal
               Son
               of
               God.
               And
               whereas
               Master
               Hussey
               holdeth
               that
               Christ
               as
               Mediator
               raigns
               over
               all
               things
               as
               the
               Vicar
               of
               his
               Father
               ,
               we
               shall
               see
               anon
               the
               weaknesse
               of
               his
               Arguments
               brought
               to
               prove
               it
               .
               Mean
               while
               ,
               I
               ask
               ,
               What
               then
               is
               that
               Kingdom
               which
               belongs
               to
               Christ
               as
               the
               eternal
               Son
               of
               God
               ,
               and
               which
               shall
               
               not
               be
               laid
               down
               ,
               but
               continued
               for
               ever
               ?
               Let
               him
               think
               on
               this
               Argument
               ,
               Whatsoever
               belongs
               to
               that
               Kingdom
               which
               shall
               be
               continued
               for
               ever
               ,
               and
               shall
               not
               be
               laid
               down
               at
               the
               day
               of
               Judgement
               ,
               doth
               belong
               to
               Christ
               ,
               not
               as
               Mediator
               ,
               but
               as
               the
               eternal
               Son
               of
               God.
               But
               the
               general
               Power
               and
               Dominion
               ,
               by
               which
               Jesus
               Christ
               exerciseth
               Soveraignty
               over
               all
               creatures
               without
               exception
               ,
               doing
               to
               them
               and
               fulfilling
               upon
               them
               all
               the
               good
               pleasure
               of
               his
               Will
               ,
               belongs
               to
               that
               Kingdom
               which
               shall
               be
               continued
               for
               ever
               ,
               and
               shall
               not
               be
               laid
               down
               at
               the
               day
               of
               Judgement
               .
               Ergo
               :
               That
               general
               Power
               and
               Dominion
               by
               which
               Jesus
               Christ
               exerciseth
               Soveraignty
               over
               all
               creatures
               without
               exception
               ,
               doing
               to
               them
               and
               fulfilling
               upon
               them
               all
               the
               good
               pleasure
               of
               his
               Will
               ;
               doth
               belong
               to
               Christ
               ,
               not
               as
               Mediator
               ,
               but
               as
               the
               eternal
               Son
               of
               God.
               And
               thus
               I
               make
               a
               transition
               to
               another
               Argument
               .
            
             
               Fourthly
               ,
               He
               that
               hath
               a
               Kingdom
               administred
               by
               and
               in
               Evangelical
               Ordinances
               ,
               and
               a
               Kingdom
               administred
               by
               his
               Divine
               Power
               ,
               without
               Evangelical
               Ordinances
               ,
               hath
               two
               different
               and
               distinct
               Kingdoms
               .
               But
               Jesus
               Christ
               hath
               a
               Kingdom
               administred
               by
               and
               in
               Evangelical
               Ordinances
               ,
               and
               a
               Kingdom
               administred
               by
               his
               Divine
               power
               ,
               without
               Evangelical
               Ordinances
               .
               Ergo
               :
               Doth
               not
               Jesus
               Christ
               raign
               over
               the
               Devils
               and
               damned
               Spirits
               by
               his
               Divine
               Power
               ,
               reserving
               them
               in
               chains
               of
               darknesse
               to
               the
               Judgement
               of
               the
               great
               day
               ?
               But
               will
               Master
               Hussey
               say
               that
               Christ
               raigns
               over
               the
               Divels
               and
               damned
               Spirits
               as
               Mediator
               or
               by
               the
               same
               Kingdom
               by
               which
               he
               raigns
               in
               his
               Church
               by
               and
               in
               his
               Ordinances
               ?
               Therefore
               we
               must
               needs
               say
               ,
               That
               Christ
               hath
               one
               Kingdom
               as
               the
               eternal
               Son
               of
               God
               ,
               another
               as
               Mediator
               .
            
             
               Fifthly
               ,
               He
               that
               hath
               a
               Kingdom
               in
               subordination
               to
               God
               the
               Father
               ,
               and
               as
               his
               Vicegerent
               ;
               and
               another
               Kingdom
               wherein
               he
               is
               not
               subordinate
               unto
               ,
               but
               equal
               with
               God
               the
               Father
               ,
               hath
               two
               most
               different
               Kingdoms
               .
               But
               Jesus
               Christ
               hath
               a
               Kingdom
               in
               subordination
               to
               God
               the
               Father
               ,
               and
               another
               Kingdom
               wherein
               he
               is
               not
               subordinate
               unto
               ,
               but
               equal
               with
               God
               the
               Father
               .
               Ergo
               :
               The
               Kingdom
               which
               Christ
               hath
               as
               Mediator
               doth
               (
               in
               regard
               of
               the
               Office
               of
               Mediatorship
               )
               constitute
               him
               in
               a
               subordination
               to
               his
               Father
               ,
               whose
               
               Commandments
               he
               executeth
               ,
               and
               to
               whom
               he
               gives
               an
               account
               of
               his
               Ministration
               .
               So
               that
               though
               he
               that
               is
               Mediator
               ,
               being
               the
               eternal
               Son
               of
               God
               ,
               is
               equal
               with
               the
               Father
               ;
               yet
               as
               Mediator
               ,
               he
               is
               not
               equal
               with
               the
               Father
               ,
               but
               subordinate
               to
               the
               Father
               ,
               which
               our
               Divines
               prove
               from
               these
               Scriptures
               ,
               Isai.
               42.
               1.
               
               
                 Behold
                 my
                 servant
                 .
                 Jo.
              
               14.
               28.
               
               
                 My
                 Father
                 is
                 greater
                 then
                 I.
              
               1
               Cor.
               11.
               3.
               
               
                 The
                 Head
                 of
                 Christ
                 is
                 God
                 :
              
               In
               the
               same
               consideration
               as
               Christ
               is
               our
               Head
               ,
               God
               is
               Christs
               Head
               ,
               namely
               ,
               as
               Christ
               is
               Mediator
               .
               But
               that
               Kingdom
               which
               Christ
               hath
               as
               he
               is
               the
               eternal
               Son
               of
               God
               ,
               he
               holds
               it
               not
               in
               a
               subordination
               to
               God
               the
               Father
               ;
               but
               as
               being
               consubstantial
               with
               his
               Father
               ,
               and
               thinking
               it
               no
               robbery
               to
               be
               called
               equal
               with
               God
               :
               So
               that
               in
               this
               consideration
               ,
               the
               Father
               is
               not
               greater
               then
               he
               .
               Master
               Hussey
               pag.
               37.
               saith
               of
               Christ
               ,
               in
               respect
               of
               the
               Government
               which
               he
               hath
               as
               Mediator
               ,
               
                 He
                 is
                 as
                 it
                 were
                 the
                 Vicar
                 of
                 his
                 Father
                 .
              
               I
               hope
               he
               will
               not
               say
               so
               of
               that
               Government
               which
               Christ
               hath
               as
               the
               eternal
               Son
               of
               God.
               And
               pag.
               27.
               he
               holds
               that
               Christ
               as
               Mediator
               is
               subject
               to
               God
               ;
               
                 But
                 in
                 the
                 consideration
                 that
                 Christ
                 is
                 the
                 second
                 person
                 of
                 Trinity
                 ,
                 so
                 he
                 is
                 not
                 inferior
                 to
                 God
                 the
                 Father
                 .
              
               So
               that
               he
               himself
               cannot
               but
               yeeld
               my
               Argument
               .
            
             
               Sixthly
               ,
               If
               Christ
               hath
               a
               Kingdom
               in
               time
               dispensed
               and
               delegate
               to
               him
               ,
               and
               unto
               which
               he
               was
               anointed
               ,
               and
               hath
               another
               Kingdom
               which
               is
               not
               delegate
               nor
               in
               time
               dispensed
               ,
               nor
               he
               anointed
               to
               it
               ;
               but
               doth
               necessarily
               and
               naturally
               accompany
               the
               communication
               of
               the
               Divine
               nature
               to
               him
               by
               eternal
               generation
               :
               then
               he
               hath
               two
               most
               different
               Kingdoms
               ,
               one
               as
               he
               is
               Mediator
               ;
               another
               as
               he
               is
               the
               eternal
               Son
               of
               God.
               But
               Christ
               hath
               a
               Kingdom
               in
               time
               dispensed
               and
               delegate
               &c.
               
               If
               you
               speak
               of
               Christ
               as
               Mediator
               ,
               God
               hath
               made
               him
               both
               Lord
               and
               Christ
               ,
               Act.
               2.
               36.
               but
               as
               he
               is
               the
               eternal
               Son
               of
               God
               he
               is
               not
               
                 Dominus
                 factus
              
               ;
               he
               is
               not
               made
               Lord
               and
               King
               ,
               no
               more
               then
               he
               is
               made
               the
               natural
               Son
               of
               God.
               When
               the
               Psalmist
               speaketh
               of
               that
               Kingdom
               which
               Christ
               hath
               as
               Mediator
               ,
               he
               tels
               us
               of
               the
               anointing
               of
               Christ.
               Ps.
               45.
               6.
               
               
                 The
                 Scepter
                 of
                 thy
                 Kingdom
                 is
                 a
                 right
                 Scepter
                 :
              
               vers
               .
               7.
               
               
                 Thy
                 God
                 hath
                 anointed
                 thee
                 with
                 the
                 oyle
                 of
                 gladnesse
                 .
              
               But
               we
               cannot
               say
               that
               Christ
               was
               anointed
               to
               that
               Kingdom
               ,
               which
               he
               hath
               as
               the
               eternal
               Son
               of
               God.
               
            
             
               
               Seventhly
               ,
               If
               the
               Scripture
               holds
               forth
               a
               Kingdom
               which
               Christ
               hath
               over
               all
               creatures
               ,
               and
               another
               Kingdom
               which
               he
               hath
               over
               the
               Church
               onely
               ▪
               then
               it
               holds
               forth
               the
               twofold
               Kingdom
               which
               I
               plead
               for
               ,
               and
               which
               Master
               Hussey
               denieth
               .
               But
               the
               Scripture
               holds
               forth
               &c.
               
               Christ
               as
               he
               is
               
                 God
                 over
                 all
                 ,
                 blessed
                 for
                 ever
                 ,
                 Rom.
              
               9.
               5.
               exerciseth
               Soveraignty
               and
               Dominion
               over
               all
               things
               ,
               even
               as
               his
               Father
               doth
               ,
               Psal.
               115.
               3.
               
               Dan.
               4
               34
               ,
               35.
               for
               his
               Father
               and
               he
               are
               one
               .
               But
               as
               he
               is
               Mediator
               ,
               his
               Kingdom
               is
               his
               Church
               onely
               ,
               and
               he
               is
               
                 over
                 his
                 own
                 House
                 ,
                 Heb.
              
               3.
               6.
               
               You
               will
               say
               the
               word
               onely
               is
               not
               in
               Scripture
               .
               I
               answer
               :
               When
               we
               say
               that
               Faith
               onely
               justifieth
               ,
               the
               word
               onely
               is
               not
               in
               Scripture
               ,
               but
               the
               thing
               is
               .
               Just
               so
               here
               :
               For
               ,
               first
               ,
               
                 David
                 ,
                 Solomon
              
               ,
               and
               Eliakim
               were
               types
               of
               Christ
               the
               King.
               Now
               David
               and
               Solomon
               did
               raign
               onely
               over
               Gods
               people
               as
               their
               Subjects
               ,
               though
               they
               had
               other
               people
               tributaries
               and
               subdued
               :
               So
               doth
               Christ
               raign
               over
               the
               House
               of
               Iacob
               onely
               ,
               Luk.
               1.
               32
               ,
               33.
               
               
                 The
                 Lord
                 shall
                 give
                 unto
                 him
                 the
                 Throne
                 of
                 his
                 Father
              
               David
               ,
               
                 and
                 he
                 shall
                 raign
                 over
                 the
                 house
                 of
              
               Jacob
               
                 for
                 ever
              
               .
               Isai.
               9.
               7.
               
               
                 Of
                 the
                 encrease
                 of
                 his
                 Government
                 and
                 Peace
                 there
                 shall
                 be
                 no
                 end
                 ,
                 upon
                 the
                 Throne
                 of
              
               David
               
                 and
                 upon
                 his
                 Kingdom
                 to
                 order
                 it
                 .
              
               Isa.
               21.
               22.
               
               
                 I
                 will
                 commit
                 the
                 Government
                 into
                 his
                 hand
                 ,
                 and
                 he
                 shall
                 be
                 a
                 Father
                 to
                 the
                 Inhabitants
                 of
              
               Jerusalem
               ,
               
                 and
                 to
                 the
                 house
                 of
              
               Judah
               ,
               
                 and
                 the
                 key
                 of
                 the
                 house
                 of
              
               David
               
                 will
                 I
                 lay
                 upon
                 his
                 shoulder
                 .
              
               2.
               
               It
               was
               foretold
               and
               applied
               to
               the
               Church
               and
               people
               of
               God
               as
               a
               proper
               and
               peculiar
               comfort
               to
               the
               Church
               ,
               that
               Christ
               was
               to
               come
               and
               raign
               as
               a
               King
               :
               Isai.
               9.
               6.
               
               
                 Unto
                 us
                 a
                 Child
                 is
                 born
                 ,
                 unto
                 us
                 a
                 Son
                 is
                 given
                 ,
                 and
                 the
                 Government
                 shall
                 be
                 upon
                 his
                 shoulder
                 .
              
               Zech.
               9.
               9.
               
               
                 Rejoyce
                 greatly
                 O
                 Daughter
                 of
              
               Zion
               :
               
                 Shout
                 O
                 Daughter
                 of
              
               Jerusalem
               :
               
                 Behold
                 THY
                 KING
                 cometh
                 unto
                 thee
                 .
              
               Matth.
               2.
               6.
               
               
                 Out
                 of
                 thee
                 shall
                 come
                 a
                 Governour
                 that
                 shall
                 rule
                 my
                 people
              
               Israel
               .
               3.
               
               The
               Iews
               did
               generally
               understand
               it
               so
               ,
               That
               the
               Messias
               was
               to
               be
               the
               Churches
               King
               onely
               ,
               which
               made
               Pilate
               say
               to
               them
               ,
               
                 Shall
                 I
                 crucifie
                 your
                 King
              
               ?
               And
               hence
               it
               was
               also
               ,
               that
               the
               wise
               men
               who
               came
               to
               enquire
               for
               Christ
               ,
               said
               ,
               
                 Where
                 is
                 he
                 that
                 is
                 born
                 King
                 of
                 the
              
               Jews
               ?
               Matt.
               2.
               2.
               
            
             
               Eighthly
               ,
               That
               very
               place
               Eph.
               1.
               21
               ,
               22
               ,
               23.
               from
               which
               Master
               Coleman
               drew
               an
               Argument
               against
               us
               ,
               doth
               plainly
               
               hold
               forth
               a
               two-fold
               supremacy
               of
               
                 Iesus
                 Christ
              
               ,
               one
               over
               all
               things
               ,
               another
               in
               reference
               to
               the
               Church
               onely
               which
               is
               his
               body
               ,
               his
               fulnesse
               ,
               and
               to
               whom
               alone
               he
               is
               head
               ,
               according
               to
               that
               Text
               :
               Of
               which
               more
               afterwards
               .
            
             
               Ninthly
               ,
               The
               Apostle
               Col.
               1.
               doth
               also
               distinguish
               this
               two-fold
               preeminence
               ,
               supremacy
               ,
               and
               Kingdom
               of
               
                 Iesus
                 Christ
              
               :
               one
               ,
               which
               is
               universal
               ,
               and
               over
               all
               things
               ,
               and
               which
               belongeth
               to
               him
               as
               he
               is
               the
               eternal
               Son
               of
               God
               ,
               vers
               .
               15.
               16.
               17.
               
               
                 Who
                 is
                 the
                 Image
                 of
                 the
                 Invisible
                 God
                 ,
                 the
                 first
                 born
                 of
                 every
                 creature
                 :
                 For
                 by
                 him
                 were
                 all
                 things
                 created
                 that
                 are
                 in
                 Heaven
                 ,
                 and
                 that
                 are
                 in
                 earth
                 ,
                 visible
                 and
                 invisible
                 ,
                 whether
                 they
                 be
                 Thrones
                 ,
                 or
                 Dominions
                 ,
                 or
                 Principalities
                 ,
                 or
                 Powers
                 :
                 all
                 things
                 were
                 created
                 by
                 him
                 and
                 for
                 him
                 .
                 And
                 he
                 is
                 before
                 all
                 things
                 ,
                 and
                 by
                 him
                 all
                 things
                 consist
                 .
              
               q
               Another
               which
               is
               oeconomicall
               and
               particular
               in
               and
               over
               the
               Church
               ,
               and
               this
               he
               hath
               as
               Mediator
               :
               vers
               .
               18.
               
               
                 And
                 he
                 is
                 the
                 head
                 of
                 the
                 body
                 the
                 Church
                 :
                 who
                 is
                 the
                 beginning
                 ,
                 the
                 first
                 born
                 from
                 the
                 dead
                 ,
                 that
                 in
                 all
                 things
                 he
                 might
                 have
                 the
                 preeminence
                 .
              
               That
               vers
               .
               18.
               he
               speaketh
               of
               Christ
               as
               Mediator
               ,
               is
               not
               controverted
               .
               But
               Mr.
               Hussey
               pag.
               35.
               would
               fain
               make
               it
               out
               (
               if
               he
               could
               )
               that
               Christ
               as
               Mediator
               is
               spoken
               of
               ,
               vers
               .
               15.
               16.
               17.
               
               The
               Apostle
               indeed
               in
               that
               which
               went
               before
               did
               speak
               of
               Christ
               as
               Mediator
               .
               But
               the
               scope
               of
               these
               three
               verses
               is
               to
               prove
               the
               God-head
               of
               
                 Iesus
                 Christ.
              
               Yea
               ,
               Mr.
               Hussey
               himself
               yeeldeth
               ,
               that
               as
               God
               and
               not
               as
               Mediator
               he
               did
               create
               the
               world
               .
               How
               can
               he
               then
               contend
               that
               the
               Apostle
               speaketh
               here
               of
               Christ
               as
               Mediator
               ?
               and
               why
               doth
               he
               find
               fault
               with
               my
               exposition
               that
               the
               Apostle
               speaketh
               here
               of
               Christ
               as
               God
               ?
               Do
               not
               our
               Writers
               urge
               Col.
               1.
               16.
               17.
               against
               the
               Socinians
               and
               Photinians
               ,
               to
               prove
               the
               eternal
               God-head
               of
               
                 Iesus
                 Christ
              
               ,
               because
               by
               him
               all
               things
               were
               created
               ,
               and
               he
               is
               before
               all
               things
               .
               See
               
                 Stegmanni
                 Photinianismus
                 disp
              
               .
               5.
               
               Quaest.
               12.
               
               
                 Becmanus
                 Exercit.
              
               4.
               and
               Exerc.
               8.
               
               Where
               you
               may
               see
               ,
               that
               the
               Adversaries
               contend
               (
               as
               Mr.
               Hussey
               doth
               )
               that
               the
               Apostle
               vers
               .
               15.
               16.
               17.
               doth
               not
               speak
               of
               the
               person
               of
               
                 Iesus
                 Christ
              
               ,
               proving
               him
               to
               be
               true
               God
               ;
               but
               that
               he
               speaks
               of
               Christ
               as
               Mediator
               or
               in
               respect
               of
               his
               Office
               ,
               and
               of
               that
               dominion
               which
               Christ
               hath
               as
               Mediator
               (
               So
               
                 Ionas
                 Schlichtingius
                 contra
                 Meisner
              
               .
               pag.
               469.
               )
               and
               that
               vers
               .
               15.
               16.
               17.
               ascribeth
               no
               more
               to
               Christ
               ,
               
               than
               vers
               .
               18.
               
               But
               Becmanus
               answering
               Iulius
               ,
               distinguisheth
               the
               Text
               as
               I
               do
               :
               for
               which
               Analysis
               I
               did
               formerly
               cite
               
                 Beza
                 ,
                 Zanchius
                 ,
                 Gualther
                 ,
                 Bullinger
                 ,
                 Tossanus
                 ,
              
               M.
               Bayne
               ,
               beside
               diverse
               others
               .
               But
               I
               have
               found
               none
               that
               understands
               the
               Text
               as
               Mr.
               Hussey
               doth
               ,
               except
               the
               Socinians
               and
               Photinians
               ,
               who
               do
               not
               acknowledge
               that
               Christ
               hath
               such
               an
               universall
               dominion
               and
               Lordship
               over
               all
               things
               ,
               as
               God
               the
               Father
               ,
               but
               onely
               that
               he
               ruleth
               over
               all
               things
               ,
               as
               Mediator
               .
               
                 Now
                 for
                 answer
                 to
                 that
                 which
                 Mr.
                 Hussey
                 pag.
                 26.
                 27.
                 alledgeth
                 ,
                 to
                 prove
                 that
                 Christ
                 as
                 Mediator
                 reigneth
                 over
                 all
                 things
                 ,
                 First
                 ,
                 he
                 tells
                 us
                 out
                 of
                 Diodati
                 that
                 Christ
                 is
                 head
                 of
                 the
                 Church
                 ,
                 and
                 King
                 of
                 the
                 Universe
                 ,
                 and
                 out
                 of
                 Calvin
                 ,
                 that
                 the
                 Kingdom
                 of
                 Christ
                 is
                 over
                 all
                 ,
                 and
                 filleth
                 heaven
                 and
                 earth
                 :
                 But
                 who
                 denieth
                 this
                 ?
                 That
                 which
                 he
                 had
                 to
                 prove
                 ,
                 is
                 ,
                 that
                 Christ
                 as
                 Mediator
                 ,
                 is
                 King
                 of
                 the
                 Universe
                 ,
                 and
                 as
                 Mediator
                 his
                 Kingdom
                 is
                 spread
                 over
                 all
                 :
                 and
                 when
                 he
                 hath
                 proved
                 that
                 ,
                 he
                 hath
                 another
                 thing
                 to
                 prove
                 ,
                 that
                 the
                 universality
                 of
                 Christs
                 Kingdom
                 as
                 he
                 is
                 Mediator
                 ,
                 is
                 to
                 be
                 understood
                 not
                 onely
                 in
                 an
                 Ecclesiastical
                 notion
                 ,
                 that
                 is
                 ,
                 so
                 far
                 as
                 all
                 Nations
                 are
                 or
                 shall
                 be
                 brought
                 under
                 the
                 obedience
                 of
                 the
                 Gospel
                 ;
                 but
                 also
                 in
                 the
                 notion
                 of
                 Civil
                 Government
                 ,
                 that
                 is
                 ,
                 that
                 Christ
                 reignes
                 as
                 Mediator
                 over
                 all
                 creatures
                 ,
                 whether
                 under
                 or
                 without
                 the
                 Gospel
                 :
                 and
                 that
                 all
                 Civil
                 Power
                 ,
                 Principality
                 ,
                 and
                 Government
                 whatsoever
                 in
                 this
                 World
                 ,
                 is
                 put
                 in
                 Christs
                 hand
                 as
                 Mediator
                 .
                 If
                 therefore
                 he
                 will
                 argue
                 ,
                 let
                 him
                 argue
                 so
                 ,
                 as
                 to
                 conclude
                 the
                 point
                 .
              
               
                 The
                 next
                 objection
                 he
                 maketh
                 ,
                 is
                 from
                 Heb.
                 1.
                 2.
                 
                 Christ
                 as
                 Mediator
                 is
                 made
                 
                   Heir
                   of
                   all
                   things
                
                 .
              
               
                 But
                 I
                 answer
                 ,
                 Christ
                 is
                 Heir
                 of
                 all
                 things
                 .
                 1.
                 as
                 the
                 eternall
                 Son
                 of
                 God
                 ,
                 in
                 the
                 same
                 respect
                 as
                 it
                 is
                 said
                 of
                 Christ
                 in
                 the
                 next
                 words
                 of
                 the
                 same
                 verse
                 ,
                 that
                 he
                 made
                 the
                 world
                 :
                 and
                 thus
                 he
                 may
                 be
                 called
                 Heir
                 of
                 all
                 things
                 by
                 nature
                 ,
                 even
                 as
                 Col.
                 1.
                 15.
                 he
                 is
                 called
                 
                   the
                   first
                   borne
                   of
                   every
                   creature
                   .
                
                 2.
                 
                 He
                 is
                 heir
                 of
                 all
                 things
                 as
                 Mediator
                 ,
                 for
                 the
                 Heathen
                 and
                 all
                 the
                 ends
                 of
                 the
                 earth
                 are
                 given
                 him
                 for
                 an
                 inheritance
                 ,
                 Psal.
                 2.
                 8.
                 but
                 that
                 is
                 onely
                 Church-wise
                 ,
                 he
                 shall
                 have
                 a
                 Catholique
                 Church
                 gathered
                 out
                 of
                 all
                 Nations
                 ,
                 and
                 all
                 kings
                 and
                 people
                 ,
                 and
                 tongues
                 ,
                 and
                 languages
                 shall
                 be
                 made
                 to
                 serve
                 him
                 .
              
               
               
                 Moreover
                 
                   Mr.
                   Hussey
                
                 objecteth
                 from
                 Heb.
                 2.
                 8.
                 and
                 1
                 Cor.
                 15.
                 28.
                 that
                 God
                 hath
                 put
                 all
                 things
                 under
                 Christs
                 feet
                 as
                 he
                 is
                 Mediator
                 .
                 Answ.
                 As
                 this
                 is
                 not
                 perfectly
                 fulfilled
                 in
                 this
                 World
                 ,
                 but
                 will
                 then
                 be
                 fulfilled
                 when
                 
                   Christ
                   shall
                   have
                   put
                   down
                   all
                   rule
                   and
                   all
                   authority
                   ,
                   and
                   power
                   :
                
                 so
                 in
                 the
                 measure
                 and
                 degree
                 wherein
                 it
                 is
                 fulfilled
                 in
                 this
                 World
                 ,
                 it
                 concerneth
                 not
                 men
                 onely
                 ,
                 but
                 all
                 the
                 works
                 of
                 Gods
                 hands
                 ,
                 Heb.
                 2.
                 7.
                 
                 
                   Thou
                   crownedst
                   him
                   with
                   glory
                   and
                   honour
                   ,
                   and
                   didst
                   set
                   him
                   over
                   the
                   works
                   of
                   thy
                   hands
                   .
                
                 Which
                 is
                 taken
                 out
                 of
                 the
                 eighth
                 Psalme
                 ,
                 vers
                 .
                 6.
                 7.
                 
                 
                   Thou
                   hast
                   put
                   all
                   things
                   under
                   his
                   feet
                   ,
                   all
                   sheep
                   and
                   oxen
                   &c.
                   
                
                 Now
                 how
                 is
                 it
                 that
                 the
                 Apostle
                 applyeth
                 all
                 this
                 to
                 Christ
                 ?
                 How
                 doth
                 Christ
                 rule
                 over
                 the
                 beasts
                 ,
                 fowles
                 ,
                 fishes
                 ?
                 
                   Calvin
                   in
                
                 1
                 Cor.
                 15.
                 27.
                 28.
                 answereth
                 ,
                 
                   dominatur
                   ergo
                   ,
                   ut
                   omnia
                   serviant
                   ejus
                   gloriae
                   .
                   He
                   ruleth
                   ,
                   so
                   as
                   all
                   things
                   may
                   serve
                   for
                   his
                   glory
                   .
                
                 So
                 then
                 ,
                 all
                 things
                 are
                 put
                 under
                 Christs
                 feet
                 as
                 he
                 is
                 Mediator
                 ,
                 both
                 in
                 regard
                 of
                 his
                 excellency
                 ,
                 dignity
                 ,
                 and
                 glory
                 unto
                 which
                 he
                 is
                 exalted
                 far
                 above
                 all
                 the
                 glory
                 of
                 any
                 creature
                 ;
                 and
                 in
                 respect
                 of
                 his
                 power
                 and
                 over-ruling
                 providence
                 whereby
                 he
                 can
                 dispose
                 of
                 all
                 things
                 so
                 as
                 may
                 make
                 most
                 for
                 his
                 glory
                 .
                 But
                 it
                 is
                 a
                 third
                 thing
                 which
                 
                   Mr.
                   Hussey
                
                 hath
                 to
                 prove
                 ,
                 namely
                 ,
                 that
                 Christ
                 as
                 Mediator
                 exerciseth
                 his
                 office
                 and
                 government
                 over
                 all
                 men
                 as
                 his
                 Subjects
                 ,
                 and
                 over
                 all
                 Magistrates
                 as
                 his
                 Deputies
                 ,
                 yea
                 over
                 all
                 things
                 ,
                 even
                 over
                 the
                 reasonlesse
                 creatures
                 ;
                 for
                 by
                 his
                 arguing
                 ,
                 he
                 will
                 have
                 Christ
                 as
                 Mediator
                 to
                 governe
                 the
                 sheep
                 ,
                 oxen
                 ,
                 fowles
                 ,
                 and
                 fishes
                 :
                 
                   all
                   things
                
                 as
                 well
                 as
                 
                   all
                   persons
                
                 being
                 put
                 under
                 Christs
                 feet
                 .
                 But
                 in
                 the
                 handling
                 of
                 this
                 very
                 argument
                 
                   Mr.
                   Hussey
                
                 yeelds
                 the
                 cause
                 .
                 
                   God
                   is
                   said
                   to
                   put
                   all
                   things
                   under
                   him
                   ,
                
                 saith
                 he
                 ,
                 
                   whereby
                   it
                   is
                   implyed
                   that
                   all
                   things
                   were
                   not
                   under
                   him
                   ,
                   before
                   they
                   were
                   put
                   under
                   him
                   ;
                   but
                   as
                   the
                   second
                   Person
                   in
                   Trinity
                   ,
                   so
                   nothing
                   could
                   be
                   said
                   to
                   be
                   put
                   under
                   him
                   ,
                   because
                   they
                   were
                   in
                   that
                   respect
                   alwaies
                   under
                   him
                   .
                
                 Is
                 not
                 this
                 all
                 one
                 for
                 substance
                 with
                 that
                 distinction
                 formerly
                 cited
                 out
                 of
                 Polanus
                 ,
                 of
                 a
                 two-fold
                 Kingdom
                 of
                 Christ
                 ,
                 one
                 natural
                 ;
                 as
                 he
                 is
                 the
                 second
                 Person
                 in
                 the
                 Trinity
                 ,
                 another
                 donative
                 ,
                 as
                 he
                 is
                 Mediator
                 ?
              
            
             
               Lastly
               ,
               
                 Mr.
                 Hussey
              
               argueth
               from
               Phil.
               2.
               8.
               9.
               10.
               
               Christ
               as
               Mediator
               is
               exalted
               to
               have
               a
               name
               above
               every
               name
               ,
               that
               at
               the
               name
               of
               Iesus
               every
               knee
               may
               bow
               .
               Answ.
               Here
               is
               indeed
               a
               
               
                 dignity
                 ,
                 glory
                 ,
                 and
                 power
                 ,
              
               as
               Diodati
               saith
               ,
               above
               all
               things
               ,
               but
               yet
               not
               a
               government
               or
               kingdom
               ,
               as
               Mediator
               :
               for
               those
               who
               must
               bow
               the
               knee
               to
               Christ
               ,
               are
               not
               onely
               things
               
                 in
                 heaven
              
               ,
               that
               is
               ,
               Angels
               ,
               and
               things
               
                 in
                 earth
              
               ,
               that
               is
               ,
               men
               ,
               but
               also
               things
               
                 under
                 the
                 earth
              
               ,
               that
               is
               ,
               divells
               ,
               yet
               divells
               are
               none
               of
               the
               Subjects
               of
               Christs
               kingdom
               as
               he
               is
               Mediator
               .
               Therefore
               this
               Text
               proves
               not
               a
               Head-ship
               or
               Government
               over
               all
               ,
               (
               which
               
                 Mr.
                 Hussey
              
               contends
               for
               )
               but
               a
               power
               over
               all
               .
            
          
           
             I
             will
             here
             anticipate
             another
             objection
             ,
             which
             is
             not
             moved
             by
             
               Mr.
               Hussey
            
             .
             It
             may
             be
             objected
             from
             1
             Cor.
             11.
             3.
             
               that
               the
               head
               of
               every
               man
               is
               Christ.
            
             I
             answer
             ,
             1.
             
             Some
             understand
             this
             of
             Christ
             as
             God
             ,
             and
             as
             the
             Creator
             of
             man.
             And
             if
             it
             be
             said
             that
             the
             latter
             clause
             
               the
               head
               of
               Christ
               is
               God
               ,
            
             is
             meant
             of
             Christ
             as
             Mediator
             ,
             and
             not
             as
             God
             :
             yet
             Martyr
             tells
             us
             out
             of
             Chrysostome
             ,
             that
             all
             these
             comparisons
             and
             subordinations
             in
             this
             Text
             ,
             are
             not
             to
             be
             taken
             in
             one
             and
             the
             same
             sence
             .
             2.
             
             I
             grant
             also
             that
             Christ
             may
             be
             called
             the
             head
             of
             every
             man
             ,
             not
             onely
             in
             respect
             of
             his
             God-head
             ,
             but
             as
             Mediator
             ,
             that
             is
             ,
             the
             head
             of
             every
             man
             in
             the
             Church
             ,
             not
             of
             every
             man
             in
             the
             World
             :
             for
             the
             Apostle
             speaks
             ,
             
               de
               ordine
               divinitus
               sancito
               in
               Ecclesiae
               corpore
               mystico
               ,
            
             as
             
               Mr.
               David
               Dicksone
            
             (
             an
             Interpreter
             who
             hath
             taken
             very
             good
             pains
             in
             the
             Textuall
             study
             of
             Scripture
             )
             saith
             upon
             the
             place
             .
             I
             shall
             clear
             it
             by
             the
             like
             formes
             of
             speech
             .
             Ier.
             30
             6.
             
             
               Wherefore
               do
               I
               see
               every
               man
               with
               his
               hands
               on
               his
               loyns
               ?
               Luke
            
             16.
             16.
             
             
               The
               Kingdom
               of
               God
               is
               preached
               ,
               and
               every
               man
               presseth
               unto
               it
               .
            
             1
             Cor.
             12.
             7.
             
             
               The
               manifestaetion
               of
               the
               Spirit
               is
               given
               to
               every
               man
               to
               profit
               withall
               .
               Heb.
            
             2.
             9.
             
             
               Iesus
               did
               taste
               death
               for
               every
               man.
            
             Yet
             none
             of
             these
             places
             are
             meant
             of
             every
             man
             in
             the
             World.
             3.
             
             Yea
             in
             some
             sence
             Christ
             ,
             as
             Mediator
             ,
             may
             be
             called
             the
             head
             of
             every
             man
             in
             the
             World
             ,
             that
             is
             ,
             in
             respect
             of
             dignity
             ,
             excellency
             ,
             glory
             ,
             eminence
             of
             place
             ,
             
               quia
               in
               hoc
               sexu
               ille
               supra
               omnes
               eminet
               ,
            
             saith
             Gualther
             ,
             or
             because
             no
             man
             hath
             parity
             or
             equality
             of
             honour
             with
             Christ
             :
             So
             Martyr
             and
             Hunnius
             .
             The
             English
             annotations
             say
             ,
             that
             Christ
             is
             the
             Head
             of
             every
             man
             ,
             
               in
               as
               much
               as
               he
               is
               the
               first
               begotten
               among
               many
               brtheren
               .
            
             Which
             best
             agreeth
             with
             my
             second
             answer
             .
          
           
             But
             for
             taking
             off
             all
             these
             ,
             and
             for
             preventing
             of
             other
             objections
             ,
             
             that
             one
             distinction
             will
             suffice
             ,
             which
             I
             first
             gave
             in
             examining
             
               Mr.
               Colemans
            
             Sermon
             .
             In
             the
             Mediator
             
               Iesus
               Christ
            
             there
             is
             ,
             1.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             dignity
             ,
             excellency
             ,
             honour
             ,
             glory
             ,
             splendor
             .
             2.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             his
             mighty
             power
             ,
             by
             which
             he
             is
             able
             to
             do
             in
             heaven
             and
             earth
             whatsoever
             he
             will.
             3.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             his
             Kingdom
             ,
             and
             Kingly-office
             or
             government
             .
             Which
             three
             as
             they
             are
             distinguished
             in
             God
             ▪
             
               Thine
               is
               the
               Kingdom
               ,
               and
               the
               power
               ,
               and
               the
               glory
               :
            
             Why
             not
             in
             the
             Mediator
             also
             ?
             In
             the
             first
             two
             respects
             ,
             Christ
             as
             Mediator
             is
             over
             all
             things
             ,
             and
             so
             over
             all
             men
             ,
             and
             so
             over
             all
             Magistrates
             ,
             and
             all
             they
             in
             subjection
             to
             him
             .
             But
             in
             the
             third
             respect
             the
             relation
             is
             onely
             between
             Christ
             and
             his
             Church
             ,
             as
             between
             King
             and
             Kingdom
             .
             So
             that
             the
             thing
             in
             difference
             ,
             is
             that
             which
             
               Mr.
               Hussey
            
             hath
             not
             proved
             ,
             namely
             ,
             that
             Christ
             as
             Mediator
             doth
             not
             onely
             excell
             all
             things
             in
             glory
             ,
             and
             exercise
             a
             supreme
             power
             and
             providence
             over
             all
             things
             ,
             for
             his
             own
             glory
             ,
             and
             his
             Churches
             good
             (
             neither
             of
             which
             is
             denied
             )
             but
             that
             he
             also
             is
             as
             Mediator
             ,
             King
             ,
             Head
             ,
             and
             Governor
             of
             the
             Universe
             ,
             and
             hath
             not
             onely
             the
             government
             of
             his
             Church
             ,
             but
             all
             Civil
             government
             put
             in
             his
             hand
             .
             When
             
               Mr.
               Hussey
            
             pag.
             28.
             saith
             that
             I
             denyed
             pag.
             43.
             what
             this
             distinction
             yeeldeth
             ,
             namely
             ,
             that
             Christ
             as
             Mediator
             exerciseth
             acts
             of
             divine
             power
             in
             the
             behalf
             and
             for
             the
             good
             of
             his
             Church
             ,
             it
             is
             a
             calumny
             :
             for
             that
             which
             I
             denied
             pag.
             43.
             was
             concerning
             the
             Kingdom
             ,
             not
             the
             power
             :
             my
             words
             were
             these
             .
             
               But
               as
               Mediator
               he
               is
               onely
               the
               Churches
               King
               ,
               Head
               ,
               and
               Governour
               ,
               and
               hath
               no
               other
               Kingdom
               .
            
             Yea
             himsef
             ,
             pag.
             26.
             speaking
             to
             these
             words
             of
             mine
             ,
             noteth
             that
             I
             did
             not
             say
             ,
             that
             as
             Mediator
             he
             hath
             no
             such
             power
             .
             How
             commeth
             it
             to
             passe
             that
             he
             chargeth
             me
             with
             the
             denying
             of
             that
             ,
             which
             himself
             but
             two
             pages
             before
             had
             observed
             that
             I
             denie
             it
             not
             ?
          
           
             Well
             ,
             but
             pag.
             43
             ,
             he
             desires
             from
             me
             a
             further
             clearing
             of
             my
             distinction
             ,
             
               Kingdom
               ,
               power
               ,
               and
               glory
               ,
            
             and
             that
             I
             will
             shew
             from
             Scripture
             ,
             how
             it
             agreeth
             to
             Christ.
             I
             shall
             obey
             his
             desire
             :
             though
             it
             was
             before
             easie
             to
             be
             understood
             ,
             if
             he
             had
             been
             willing
             enough
             to
             understand
             .
             Solomon
             did
             excell
             all
             the
             Kings
             of
             the
             earth
             in
             wisedom
             ,
             riches
             ,
             glory
             ,
             and
             honour
             ,
             2
             Chron.
             1.
             12.
             and
             herein
             he
             was
             a
             type
             
             of
             
               Christ
               ,
               Psal.
            
             89.
             27.
             
             
               I
               will
               make
               him
               my
               first
               born
               ,
               higher
               then
               the
               Kings
               of
               the
               earth
               :
            
             But
             as
             Solomon
             was
             onely
             King
             of
             Israel
             ,
             and
             was
             not
             by
             office
             or
             authority
             of
             Government
             ,
             a
             Catholique
             King
             over
             all
             the
             Kingdomes
             of
             the
             World
             ,
             nor
             all
             other
             Kings
             Solomons
             Vicegerents
             ,
             or
             Deputies
             :
             So
             
               Iesus
               Christ
            
             as
             Mediator
             is
             onely
             the
             Churches
             King
             ,
             and
             is
             not
             King
             or
             Governour
             of
             the
             whole
             World
             ,
             nor
             Civil
             Magistrates
             his
             Vicegerents
             ,
             though
             he
             excell
             them
             all
             in
             dignity
             ,
             glory
             ,
             and
             honour
             .
             Again
             ,
             David
             did
             subdue
             by
             power
             diverse
             States
             ,
             Provinces
             ,
             and
             Kingdoms
             ,
             and
             make
             them
             tributary
             .
             But
             was
             David
             King
             of
             the
             Philistines
             ,
             and
             King
             of
             the
             Moabites
             ,
             and
             King
             of
             the
             Syrians
             ,
             and
             King
             of
             the
             Edomites
             ,
             because
             he
             smote
             them
             and
             subdued
             them
             ,
             2.
             
             Sam.
             8.
             
             Nay
             it
             is
             added
             ,
             in
             that
             very
             place
             vers
             .
             15.
             
             
               And
               David
               reigned
               over
               all
               Israel
               ,
               and
               David
               executed
               justice
               and
               judgement
               unto
               all
               his
               people
               .
            
             (
             And
             this
             is
             one
             argument
             to
             prove
             that
             those
             subdued
             and
             tributrary
             Territories
             ,
             were
             not
             properly
             under
             the
             government
             of
             Israel
             ,
             because
             Israel
             was
             not
             bound
             to
             extirpate
             Idolaters
             out
             of
             those
             lands
             ,
             but
             onely
             out
             of
             the
             holy
             land
             .
             See
             
               Maimonides
               de
               Idolol
               .
               cap.
            
             7.
             sect
             .
             1.
             with
             the
             annotation
             of
             
               Dionysius
               Vossius
            
             .
             )
             So
             Christ
             who
             was
             set
             upon
             the
             throne
             of
             David
             ,
             doth
             as
             Mediator
             ,
             put
             forth
             his
             divine
             and
             irresistible
             power
             in
             subduing
             all
             his
             Churches
             enemies
             ,
             according
             to
             that
             Psal.
             2
             9.
             
             
               Thou
               shalt
               break
               them
               with
               a
               rod
               of
               iron
               ,
               thou
               shalt
               dash
               them
               in
               peeces
               like
               a
               Potters
               vessel
               .
               Rev.
            
             17.
             14.
             
             
               The
               Lamb
               shall
               overcome
               them
               ,
               for
               he
               is
               Lord
               of
               lords
               ,
               and
               King
               of
               kings
               .
            
             But
             this
             
               vis
               major
            
             ,
             this
             restraining
             subduing
             power
             makes
             not
             Christ
             ,
             as
             Mediator
             ,
             to
             be
             King
             and
             Governour
             ,
             not
             onely
             of
             his
             Church
             ,
             but
             of
             the
             whole
             World
             beside
             .
             Yea
             the
             power
             of
             Christ
             is
             over
             all
             things
             ,
             as
             well
             as
             all
             persons
             ,
             over
             all
             beasts
             ,
             fowles
             ,
             and
             fishes
             ;
             Heb.
             2.
             7.
             8.
             compared
             with
             Psal.
             8.
             7.
             8.
             
             Yea
             his
             power
             is
             over
             divells
             ,
             meant
             by
             things
             under
             the
             earth
             ,
             Phil.
             2.
             10.
             
             Wherefore
             it
             cannot
             be
             said
             ,
             that
             Christ
             as
             Mediator
             ,
             is
             King
             ,
             Head
             ,
             and
             Governour
             of
             all
             those
             whom
             he
             excelleth
             in
             glory
             ,
             or
             whom
             he
             hath
             under
             his
             power
             ,
             to
             do
             with
             them
             what
             he
             will.
             It
             is
             a
             strange
             mistake
             when
             
               Mr
               ,
               Hussey
            
             pag.
             43.
             objecteth
             against
             this
             distinction
             ,
             that
             a
             Kingdom
             without
             power
             and
             glory
             ,
             is
             
             a
             nominall
             empty
             thing
             .
             Surely
             there
             may
             be
             a
             Kingly
             right
             and
             authority
             to
             governe
             ,
             where
             there
             is
             little
             either
             power
             or
             glory
             .
             But
             this
             is
             nothing
             to
             my
             distinction
             ,
             which
             doth
             not
             suppose
             a
             Kingdom
             without
             power
             and
             glory
             ,
             nor
             yet
             power
             and
             glory
             without
             a
             Kingdom
             ,
             but
             onely
             that
             the
             Kingdom
             and
             Government
             is
             not
             to
             be
             extended
             to
             all
             those
             whom
             the
             King
             excelleth
             in
             glory
             (
             for
             then
             one
             King
             that
             hath
             but
             little
             glory
             ,
             shall
             be
             subject
             to
             a
             King
             that
             hath
             much
             glory
             :
             )
             or
             over
             whom
             the
             King
             exerciseth
             acts
             of
             power
             ,
             (
             for
             then
             the
             King
             shall
             be
             King
             to
             his
             and
             his
             Kingdomes
             enemies
             )
             I
             verily
             beleeve
             that
             this
             distinction
             rightly
             apprehended
             ,
             will
             discover
             the
             great
             mistakes
             of
             that
             supposed
             universall
             Kingdom
             of
             Christ
             ,
             as
             Mediator
             ,
             reigning
             over
             all
             things
             ,
             and
             the
             Civil
             Magistrate
             as
             his
             Vicegerent
             ▪
          
        
         
           
           
             
               CHAP.
               VI.
            
             Whether
             
               Jesus
               Christ
            
             ,
             as
             Mediator
             and
             head
             of
             the
             Church
             ,
             hath
             laced
             the
             Christian
             Magistrate
             to
             hold
             and
             execute
             his
             Office
             under
             and
             fo
             him
             ,
             as
             his
             Vicegerent
             .
             The
             Arguments
             for
             the
             〈◊〉
             discussed
             .
          
           
             MR.
             Hussey
             is
             very
             angry
             at
             my
             distinctions
             and
             arguments
             which
             I
             brought
             against
             Mr.
             Col●…mans
             fourth
             rule
             ,
             insomuch
             that
             in
             his
             Reply
             to
             me
             ,
             he
             spendeth
             very
             near
             two
             parts
             of
             three
             upon
             this
             matter
             ,
             from
             pag.
             16.
             to
             44.
             having
             past
             over
             
               sicco
               ped
            
             much
             of
             what
             I
             had
             said
             of
             other
             points
             in
             difference
             .
             Come
             now
             therefore
             and
             let
             us
             try
             ▪
             his
             strength
             in
             this
             great
             point
             .
             He
             holds
             that
             Christ
             as
             Mediator
             hath
             placed
             the
             Christian
             Magistrate
             under
             him
             ,
             and
             as
             his
             Vicegerent
             ,
             and
             hath
             given
             him
             commission
             to
             govern
             the
             Church
             ,
             which
             if
             he
             or
             any
             man
             can
             prove
             from
             the
             Word
             of
             God
             ,
             it
             will
             go
             far
             in
             the
             decision
             of
             the
             Erastian
             controversie
             :
             though
             this
             is
             not
             all
             which
             is
             incumbent
             to
             the
             Erastians
             to
             prove
             ,
             for
             as
             I
             first
             replied
             to
             Mr.
             Colemans
             fourth
             rule
             ,
             the
             Question
             is
             ,
             whether
             there
             be
             not
             some
             other
             government
             instituted
             and
             appointed
             by
             
               Iesus
               Christ
            
             to
             be
             in
             his
             Church
             beside
             the
             Civil
             Government
             :
             and
             if
             it
             should
             be
             granted
             that
             Christ
             even
             as
             Mediator
             hath
             committed
             ,
             delegated
             and
             instituted
             
             Civil
             Government
             in
             his
             Church
             ,
             yet
             they
             must
             further
             prove
             ,
             that
             Christ
             hath
             committed
             the
             whole
             and
             sole
             power
             of
             Church-Government
             to
             the
             Magistrate
             ,
             and
             so
             hath
             left
             no
             share
             of
             Government
             to
             the
             Ministery
             .
             But
             I
             can
             by
             no
             means
             yeeld
             that
             so
             much
             contended
             for
             Vicegerentship
             of
             the
             Christian
             Magistrate
             ,
             and
             his
             holding
             of
             his
             Office
             of
             and
             under
             Christ
             as
             he
             is
             Mediator
             .
          
           
             
               Mr.
               Coleman
            
             in
             his
             re-examination
             pag.
             19.
             was
             fearfull
             to
             set
             his
             foot
             upon
             so
             slippery
             ground
             .
             He
             was
             loth
             to
             adventure
             upon
             this
             a●sertion
             ,
             that
             Magistracy
             is
             derived
             from
             Christ
             as
             Mediator
             by
             a
             Commission
             of
             Deputation
             and
             Vicegerentship
             (
             which
             yet
             did
             necessarily
             follow
             upon
             the
             fourth
             rule
             which
             he
             had
             delivered
             in
             his
             Sermon
             )
             Wherefore
             he
             made
             a
             retreat
             and
             held
             him
             at
             this
             ,
             
               That
               Magistracy
               is
               given
               to
            
             Christ
             
               to
               be
               serviceable
               in
               his
               Kingdom
               .
            
             But
             out
             steps
             
               Mr.
               Hussey
            
             and
             boldly
             〈◊〉
             a
             great
             deal
             more
             :
             I
             much
             mistake
             if
             he
             shall
             not
             be
             made
             either
             to
             make
             a
             retreat
             as
             
               Mr.
               Coleman
            
             did
             ,
             or
             to
             do
             worse
             .
          
           
             First
             of
             all
             ,
             this
             part
             of
             our
             Controversie
             is
             to
             be
             rightly
             stated
             .
             The
             Question
             is
             not
             .
             1.
             
             Whether
             the
             Magistrate
             be
             Gods
             Deputy
             or
             Vicegerent
             ,
             and
             as
             God
             upon
             earth
             ;
             for
             who
             denies
             that
             ?
             Nor
             2.
             
             Whether
             the
             Magistrate
             be
             Christs
             Deputy
             as
             Christ
             is
             God
             ,
             and
             as
             he
             exerciseth
             an
             universall
             dominion
             over
             all
             things
             ,
             as
             the
             Father
             and
             the
             holy
             Ghost
             doth
             .
             Here
             likewise
             I
             hold
             the
             affirmative
             .
             Nor
             3.
             
             Whether
             the
             Christian
             Magistrate
             be
             usefull
             and
             subservient
             to
             the
             Kingdom
             of
             Jesus
             Christ
             ,
             even
             as
             he
             is
             Mediator
             and
             King
             of
             the
             Church
             ;
             for
             in
             this
             also
             I
             hold
             the
             affirmative
             ,
             that
             is
             ,
             that
             as
             every
             man
             in
             his
             owne
             calling
             ,
             parents
             ,
             masters
             ,
             servants
             ,
             marchants
             ,
             souldiers
             &c.
             being
             Christians
             ,
             so
             the
             Magistrate
             in
             his
             eminent
             station
             ,
             being
             a
             Christian
             ,
             is
             obliged
             to
             endeavour
             the
             propagation
             of
             the
             Gospel
             ,
             and
             the
             good
             and
             benefit
             of
             the
             Church
             of
             Christ.
             But
             the
             Question
             is
             ,
             Whether
             the
             Christian
             Magistrate
             be
             a
             Governour
             in
             the
             Church
             
               Vice
               Christi
            
             ,
             in
             the
             room
             and
             stead
             of
             Jesus
             Christ
             as
             he
             is
             Mediator
             .
             Or
             (
             which
             is
             all
             one
             )
             Whether
             the
             rise
             ,
             derivation
             ,
             and
             tenure
             of
             Christian
             Magistracy
             be
             from
             Jesus
             Christ
             under
             this
             formall
             consideration
             ,
             as
             he
             is
             Mediator
             and
             head
             of
             the
             Church
             .
             Or
             (
             which
             
             is
             also
             the
             same
             )
             whether
             Jesus
             Christ
             by
             vertue
             of
             that
             authority
             and
             power
             of
             Government
             which
             as
             Mediator
             ,
             and
             as
             God-man
             ,
             he
             received
             of
             the
             Father
             ,
             hath
             substituted
             and
             given
             commission
             to
             the
             Christian
             Magistrate
             to
             govern
             the
             Church
             in
             subordination
             to
             him
             ,
             as
             he
             governeth
             it
             in
             subordination
             to
             his
             Father
             .
             In
             all
             these
             
               Mr.
               Hussey
            
             is
             for
             the
             affirmative
             ,
             I
             am
             for
             the
             negative
             .
             Let
             us
             hear
             his
             reasons
             .
             First
             pag.
             16.
             
             He
             argueth
             from
             my
             concession
             .
             A
             Christian
             Magistrate
             is
             a
             Governour
             in
             the
             Church
             ,
             said
             
               Mr.
               Coleman
            
             ,
             This
             understood
             
               sano
               sensu
            
             I
             admitted
             .
             Now
             saith
             
               Mr.
               Hussey
               ,
               If
               the
               Church
               be
               Christs
               Kingdom
               ,
               surely
               such
               as
               govern
               in
               it
               ,
               must
               receive
               commission
               from
               him
               .
            
             Which
             commission
             saith
             he
             ,
             must
             be
             in
             this
             forme
             .
             
               Christ
               the
               Mediator
               ,
               King
               of
               his
               Church
               ,
               doth
               appoint
               Kings
               and
               Civil
               Magistrates
               to
               govern
               under
               him
               .
            
             Let
             him
             find
             this
             commission
             in
             Scripture
             ,
             and
             I
             shall
             confesse
             he
             hath
             done
             much
             .
             Neither
             doth
             any
             such
             thing
             follow
             upon
             my
             Concession
             .
             For
             1.
             
             It
             is
             one
             thing
             to
             govern
             in
             the
             Church
             ▪
             another
             thing
             to
             govern
             the
             Church
             :
             Christian
             parents
             ,
             masters
             of
             Colledges
             ,
             and
             the
             like
             ,
             are
             Governours
             in
             the
             Church
             ,
             that
             is
             ,
             being
             within
             ,
             not
             without
             the
             Church
             ,
             yet
             as
             Parents
             or
             masters
             they
             are
             not
             Church-Governours
             .
             2.
             
             I
             can
             also
             admit
             that
             the
             Christian
             Magistrate
             governeth
             the
             Church
             ;
             and
             if
             this
             had
             been
             the
             concession
             ,
             which
             is
             more
             then
             the
             other
             ,
             it
             could
             not
             have
             helped
             him
             .
             For
             how
             doth
             the
             Magistrate
             govern
             the
             Church
             ?
             not
             qua
             a
             Church
             ,
             but
             qua
             a
             part
             of
             the
             Common-Wealth
             ,
             as
             learned
             Salmafiu●…
             distinguisheth
             ,
             
               Appar
               .
               ad
               lib.
               de
               primat
               .
            
             pag.
             292.
             300.
             
             For
             the
             Common-wealth
             is
             not
             in
             the
             Church
             ,
             but
             the
             Church
             in
             the
             Common-wealth
             ,
             according
             to
             that
             Rev
             ,
             2.
             
             
               The
               Church
               in
               Smyrna
               ,
               the
               Church
               in
               Pergamus
               ,
               the
               Church
               in
               Thyatira
               .
            
             And
             suppose
             all
             that
             are
             members
             of
             the
             Common-wealth
             to
             be
             also
             Church-members
             ,
             yet
             in
             an
             universall
             spread
             of
             the
             Gospel
             ,
             the
             Church
             is
             governed
             by
             the
             Magistrate
             as
             it
             is
             a
             Common-wealth
             ,
             not
             as
             it
             is
             a
             Church
             .
             Every
             soule
             must
             be
             subject
             to
             the
             higher
             powers
             ,
             Church-Officers
             ,
             Church-members
             and
             all
             ,
             but
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               qua
               tale
            
             ,
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             :
             
               quo
               ad
            
             ,
             is
             not
             any
             Ecclesiastical
             or
             spiritual
             ,
             but
             a
             humane
             and
             civil
             relation
             .
             But
             whereas
             
               Mr
               ▪
               Hussey
            
             addeth
             that
             the
             Gospel
             is
             the
             Law
             by
             which
             Christ
             will
             judge
             all
             the
             world
             :
             
             
               if
               all
               the
               world
               be
               under
               the
               Law
               of
               Christ
               ,
               th●…n
               the
               Kingdom
               of
               Christ
               must
               needs
               reach
               over
               all
               the
               World
               :
            
             his
             proofes
             are
             meer
             mistakes
             :
             he
             cites
             2.
             
             Thess.
             1.
             7.
             8.
             
             Christ
             shall
             come
             
               in
               slaming
               fire
               ,
               to
               take
               vengeance
               on
               all
               them
               that
               know
               not
               God
               ,
               and
               that
               obey
               not
               the
               Gospel
               of
               our
               Lord
               Jesus
               Christ
               :
            
             but
             in
             that
             place
             they
             that
             obey
             not
             the
             Gospel
             ,
             are
             those
             disobedient
             persons
             to
             whom
             the
             Gospel
             was
             preached
             :
             He
             cites
             also
             Rom.
             2.
             16.
             
             
               Iudge
               all
               the
               world
               according
               to
               my
               Gospel
               :
            
             but
             the
             Text
             saith
             not
             so
             ;
             it
             saith
             ,
             
               the
               secrets
               of
               men
            
             ,
             not
             all
             the
             World.
             Wherefore
             as
             the
             Apostle
             there
             saith
             of
             the
             Law
             vers
             .
             12.
             so
             say
             I
             of
             the
             Gospel
             ,
             as
             many
             as
             have
             sinned
             without
             the
             Gospel
             ,
             shall
             also
             perish
             without
             the
             Gospel
             ;
             and
             as
             many
             as
             have
             sinned
             under
             the
             Gospel
             ,
             shall
             be
             judged
             by
             the
             Gospel
             .
          
           
             Secondly
             ,
             He
             draweth
             an
             argument
             the
             strength
             whereof
             is
             taken
             from
             Psal.
             2.
             8.
             
             
               Ask
               of
               me
               and
               I
               shall
               give
               thee
               the
               Heathen
               for
               thine
               inheritance
               ,
               and
               the
               uttermost
               parts
               of
               the
               earth
               for
               thy
               possession
               :
            
             and
             from
             1
             Tim.
             6.
             15.
             our
             Lord
             Jesus
             Christ
             is
             said
             to
             be
             
               King
               of
               kings
               ,
               and
               Lord
               of
               lords
               :
            
             Jesus
             ,
             Christ
             ,
             being
             names
             that
             agree
             to
             him
             onely
             as
             Mediator
             .
          
           
             Answ.
             Christ
             as
             Mediator
             hath
             right
             to
             the
             whole
             earth
             ,
             and
             all
             the
             kingdoms
             of
             the
             World
             ,
             not
             as
             if
             all
             government
             (
             even
             civil
             )
             were
             given
             to
             Christ
             (
             for
             in
             this
             kind
             he
             governeth
             not
             so
             much
             as
             any
             part
             of
             the
             earth
             as
             he
             is
             Mediator
             )
             which
             was
             the
             thing
             he
             had
             to
             prove
             :
             but
             it
             is
             meant
             onely
             of
             his
             spiritual
             kingdom
             ,
             which
             is
             not
             of
             this
             world
             ,
             and
             in
             this
             respect
             alone
             it
             is
             ,
             that
             Christ
             as
             Mediator
             hath
             right
             to
             the
             government
             of
             all
             Nations
             ,
             he
             hath
             
               jus
               ad
               rem
            
             ,
             though
             not
             
               in
               re
            
             .
             As
             for
             that
             title
             
               King
               of
               kings
               ,
               and
               Lord
               of
               Lords
               ,
            
             it
             may
             be
             understood
             two
             wayes
             .
             First
             ,
             as
             Christ
             is
             the
             eternal
             and
             natural
             Son
             of
             God
             ,
             the
             eternal
             wisdom
             of
             God
             ,
             by
             whom
             Kings
             reigne
             ,
             and
             Princes
             decree
             justice
             ,
             Prov.
             8.
             15.
             16.
             which
             is
             spoken
             of
             Christ
             ,
             as
             he
             was
             the
             Fathers
             delight
             ,
             and
             as
             one
             brought
             up
             with
             him
             before
             the
             foundation
             of
             the
             World
             :
             
               Ibid.
               vers
            
             .
             22.
             to
             30.
             
             Neither
             can
             the
             names
             of
             Jesus
             and
             Christ
             prove
             that
             what
             is
             said
             there
             must
             needs
             be
             meant
             of
             him
             as
             Mediator
             ,
             mark
             how
             well
             grounded
             
               Mr.
               Husseys
            
             arguments
             are
             .
             
               Iesus
               sate
               at
               meat
               in
               Simon
               the
               Pharisees
               house
               .
               Luke
            
             7.
             37.
             
             
               Iesus
               wept
               for
               Lazarus
               because
               he
               loved
               him
               .
               Iohn
            
             11.
             35.
             36.
             
             Must
             we
             needs
             therefore
             
             say
             ,
             that
             as
             Mediator
             he
             sate
             at
             meat
             in
             the
             Pharisees
             house
             ,
             and
             as
             Mediator
             he
             wept
             for
             
               Lazarus
               ?
               Christ
            
             is
             the
             Son
             of
             
               David
               ,
               Matth.
            
             22.
             42.
             
             Must
             we
             therefore
             say
             that
             as
             Mediator
             he
             is
             the
             Son
             of
             David
             ?
             Christ
             is
             
               God
               over
               all
               ,
               blessed
               for
               ever
               .
               Rom.
            
             9.
             5.
             
             Must
             we
             therefore
             say
             that
             this
             is
             meant
             of
             Christ
             onely
             as
             Mediator
             ?
             What
             is
             more
             ordinary
             then
             to
             use
             the
             names
             of
             Jesus
             and
             Christ
             when
             the
             thing
             which
             is
             said
             is
             meant
             in
             reference
             to
             one
             of
             the
             natures
             ?
             Secondly
             ,
             Christ
             is
             
               King
               of
               kings
               ,
               and
               Lord
               of
               lords
               ,
            
             even
             as
             Mediator
             :
             not
             in
             
               Mr.
               Husseys
            
             sence
             ,
             as
             if
             Kings
             had
             their
             commission
             from
             Christ
             ,
             and
             did
             reigne
             in
             his
             stead
             ,
             as
             he
             is
             Mediator
             ;
             but
             in
             the
             sence
             of
             the
             Hebraisme
             ,
             
               Vanity
               of
               vanities
            
             ,
             that
             is
             ,
             
               most
               vain
               ;
               holy
               of
               holies
               ,
            
             that
             is
             ,
             
               most
               holy
            
             ;
             so
             
               King
               of
               kings
               ,
               and
               Lord
               of
               lords
               ,
            
             that
             is
             ,
             the
             most
             excellent
             glorious
             King
             of
             all
             others
             :
             the
             excellency
             ,
             splendor
             ,
             dignity
             ,
             and
             majesty
             of
             Kings
             may
             be
             compared
             without
             any
             subordination
             .
             
               Drusius
               Pr●…terit
               .
               lib.
            
             8.
             upon
             this
             very
             place
             which
             
               Mr.
               Hussey
            
             objecteth
             ,
             saith
             that
             this
             forme
             of
             speech
             ,
             
               King
               of
               kings
               ,
               and
               Lord
               of
               lords
               ,
            
             was
             taken
             from
             the
             Persians
             and
             Assyrians
             ,
             who
             called
             a
             great
             King
             ,
             King
             of
             kings
             ,
             and
             Lord
             of
             lords
             .
          
           
             Thirdly
             ,
             
               The
               Kingdom
               of
               Christ
            
             saith
             
               Mr.
               Hussey
               ,
               is
               a●…
               ample
               as
               his
               Prophecy
               ;
               but
               the
               Prophecie
               of
               Christ
               is
               extended
               to
               all
               Nations
               ,
               as
               may
               appear
               by
               the
               commission
               ,
               G●…
               teach
               all
               Nations
               .
            
             But
             1.
             
             I
             throw
             back
             the
             argument
             ;
             Christs
             Kingdom
             and
             his
             Prophecie
             are
             commensurable
             :
             therefore
             as
             his
             prophecie
             is
             not
             actually
             extended
             to
             all
             Nations
             ,
             except
             successively
             ,
             as
             the
             Gospel
             commeth
             among
             them
             ,
             so
             his
             Kingdom
             ,
             as
             he
             is
             Mediator
             ,
             is
             extended
             no
             further
             then
             the
             Church
             ,
             not
             to
             all
             Nations
             .
             2.
             
             His
             argument
             therefore
             is
             a
             miserable
             fallacy
             
               à
               dicto
               secundum
               quid
               ad
               dictum
               simpliciter
               .
            
             Christs
             prophecy
             is
             extended
             to
             all
             Nations
             successively
             ,
             and
             when
             the
             Gospel
             comes
             among
             them
             ,
             therefore
             his
             Kingdom
             is
             simply
             extended
             to
             all
             Nations
             ▪
             and
             is
             not
             bounded
             within
             the
             Church
             onely
             .
          
           
             Fourthly
             ,
             He
             tells
             us
             pag.
             17.
             
               if
               kings
               may
               be
               called
               holy
               ,
               if
               their
               Offices
               may
               be
               accounted
               holy
               Offices
               ,
               or
               not
               sinful
               ,
               they
               must
               be
               held
               off
               and
               under
               Christ.
               Answ.
            
             If
             he
             mean
             holy
             in
             opposition
             to
             civil
             ,
             humane
             ,
             worldly
             ,
             secular
             ,
             I
             denie
             the
             office
             of
             kings
             to
             be
             holy
             ;
             if
             he
             mean
             holy
             in
             opposition
             to
             sinful
             ,
             unlawful
             ,
             unholy
             
             (
             as
             it
             seems
             he
             doth
             )
             then
             I
             confesse
             the
             office
             of
             Kings
             is
             lawful
             not
             sinful
             ,
             and
             themselves
             are
             holy
             when
             sanctified
             :
             but
             this
             proves
             not
             that
             they
             hold
             their
             office
             of
             and
             under
             Christ
             ,
             more
             then
             carters
             or
             coblers
             hold
             their
             office
             of
             and
             under
             Christ
             :
             I
             am
             far
             from
             making
             a
             paralel
             between
             the
             Magistrate
             and
             these
             :
             but
             this
             I
             say
             ,
             
               Mr.
               Husseys
            
             plea
             for
             the
             Magistrate
             is
             no
             other
             than
             agreeth
             to
             these
             .
             And
             where
             he
             addeth
             out
             of
             Calvin
             ,
             Kings
             have
             place
             in
             the
             Church
             ,
             and
             flock
             of
             Christ
             ,
             and
             are
             not
             spoiled
             of
             their
             Crown
             and
             Sword
             that
             they
             may
             be
             admitted
             into
             the
             Church
             ;
             this
             in
             reference
             to
             the
             conclusion
             he
             driveth
             at
             ,
             is
             no
             more
             than
             if
             he
             had
             argued
             thus
             ,
             carters
             and
             coblers
             have
             place
             in
             the
             Church
             and
             flock
             of
             Christ
             ,
             and
             are
             not
             necessitated
             to
             quit
             their
             secular
             calling
             that
             they
             may
             be
             admitted
             into
             the
             Church
             of
             Christ
             ,
             therefore
             they
             hold
             their
             offices
             of
             and
             under
             Christ.
             
          
           
             Fifthly
             ,
             He
             argueth
             thus
             ,
             
               That
               Office
               which
               Christ
               hath
               declared
               to
               be
               of
               God
               ,
               and
               bounded
               and
               limited
               in
               his
               Gospel
               ,
               that
               Office
               is
               held
               under
               Christ
               as
               Mediator
               :
               But
               the
               Civil
               Magistrate
               is
               so
               ,
               Rom.
            
             13.
             4.
             
          
           
             Answ.
             1.
             
             His
             proposition
             is
             most
             false
             ,
             and
             will
             never
             be
             proved
             .
             2.
             
             If
             this
             argument
             hold
             good
             ,
             then
             the
             Pagan
             Magistrate
             holds
             his
             office
             under
             Christ
             as
             Mediator
             (
             for
             of
             such
             Magistrates
             then
             in
             being
             ,
             the
             Apostle
             meaneth
             ,
             Rom.
             13.
             )
             So
             that
             either
             he
             must
             recall
             what
             he
             saith
             here
             ,
             or
             what
             he
             saith
             afterward
             ,
             that
             the
             office
             of
             the
             Pagan
             Magistrate
             is
             sinful
             and
             unlawful
             .
             3
             ,
             By
             
               Mr.
               Husseys
               medium
            
             ,
             one
             might
             prove
             that
             servants
             hold
             their
             office
             under
             Christ
             as
             Mediator
             ,
             because
             he
             hath
             declared
             their
             office
             to
             be
             of
             God
             ,
             and
             hath
             bounded
             and
             limited
             the
             same
             in
             his
             Gospel
             .
             Eph.
             6.
             5
             
             ▪
             6
             ,
             7
             ,
             8.
             
          
           
             Sixthly
             ,
             He
             saith
             they
             be
             the
             same
             persons
             that
             are
             under
             Christ
             ,
             and
             under
             the
             Magistrate
             ,
             and
             further
             ,
             
               Christs
               ends
               and
               the
               Kings
               ends
               are
               both
               one
               ,
            
             1
             Tim.
             2.
             2.
             
               that
               we
               may
               lead
               a
               quiet
               and
               peaceable
               life
               in
               all
               godlinesse
               and
               honesty
               .
            
             Now
             either
             the
             office
             of
             the
             Mediators
             Kingdom
             is
             superior
             ,
             or
             inferior
             ,
             or
             co-ordinate
             ,
             in
             reference
             to
             the
             Magistrates
             office
             .
          
           
             Answ.
             1.
             
             Very
             often
             they
             are
             not
             the
             same
             persons
             that
             are
             under
             Christ
             ,
             and
             under
             the
             Magistrate
             .
             For
             1
             Cor.
             5.
             11
             ,
             12.
             the
             Apostle
             distinguisheth
             those
             that
             were
             within
             ,
             or
             those
             
             that
             were
             called
             brethren
             ,
             from
             those
             that
             were
             without
             ,
             both
             were
             under
             the
             Magistrate
             ,
             both
             were
             not
             under
             Christ
             ;
             and
             now
             the
             Jews
             in
             diverse
             places
             are
             under
             the
             Christian
             Magistrate
             ,
             not
             under
             Christ.
             2.
             
             The
             ●nd
             of
             〈◊〉
             kingly
             office
             ,
             and
             the
             end
             of
             Magistracy
             are
             so
             different
             ,
             that
             to
             say
             they
             are
             the
             same
             ,
             i●
             to
             offer
             indignity
             and
             dishonour
             to
             Jesus
             Christ.
             Kings
             are
             indeed
             appointed
             ,
             that
             we
             may
             live
             under
             them
             a
             quiet
             and
             peaceable
             life
             in
             all
             godlinesse
             and
             honesty
             :
             But
             herein
             he
             hath
             answered
             himself
             pag.
             29.
             
               the
               civil
               Magistrate
               may
               require
               of
               the
               people
               ,
               that
               they
               will
               attend
               upon
               the
               means
               ,
               out
               of
               natural
               Principles
               ,
               Deum
               esse
               &
               colendum
               .
            
             More
             of
             the
             ends
             of
             Magistracy
             I
             have
             spoken
             before
             ,
             whether
             I
             remit
             him
             .
             The
             ends
             of
             Christs
             Kingly
             Office
             are
             quite
             another
             thing
             ;
             namely
             ,
             to
             destroy
             all
             our
             soules
             enemies
             ,
             Satan
             ,
             the
             flesh
             ,
             the
             wicked
             world
             ,
             death
             ,
             to
             put
             all
             his
             enemies
             under
             his
             feet
             ;
             to
             send
             out
             his
             officers
             and
             ministers
             for
             the
             perfecting
             of
             the
             Saints
             ,
             for
             the
             work
             of
             the
             ministery
             ,
             for
             the
             edifying
             of
             the
             body
             of
             Christ
             ,
             to
             govern
             his
             people
             by
             his
             Word
             and
             Spirit
             ,
             and
             to
             keep
             them
             by
             the
             power
             of
             God
             through
             faith
             unto
             salvation
             .
             3.
             
             The
             comparison
             between
             Christs
             Kingly
             office
             as
             Mediator
             ,
             and
             the
             Magistrates
             office
             ,
             is
             neither
             to
             be
             drawn
             from
             superiority
             and
             inferiority
             ,
             nor
             co-ordination
             ;
             for
             they
             are
             disparata
             ,
             and
             differ
             
               toto
               genere
            
             .
          
           
             And
             now
             I
             shall
             proceed
             for
             methods
             sake
             to
             examine
             other
             four
             Arguments
             from
             Scripture
             ,
             upon
             which
             
               Mr.
               Hussey
            
             (
             though
             he
             doth
             not
             joyn
             them
             to
             the
             former
             six
             )
             afterward
             layeth
             no
             small
             weight
             for
             upholding
             that
             opinion
             ,
             that
             the
             Magistrate
             holds
             his
             office
             of
             and
             under
             Christ
             ,
             as
             he
             is
             Mediator
             .
          
           
             The
             seventh
             argument
             therefore
             shall
             be
             that
             which
             he
             draweth
             from
             Matth.
             28.
             18.
             pag.
             25.
             
             Whereunto
             I
             have
             two
             answers
             ,
             according
             to
             two
             different
             applications
             of
             that
             Text.
             When
             Christ
             said
             
               All
               power
               is
               given
               unto
               me
               in
               heaven
               and
               in
               earth
               ,
            
             it
             may
             be
             understood
             either
             as
             he
             is
             Mediator
             ,
             or
             as
             he
             is
             the
             second
             person
             in
             the
             blessed
             Trinity
             ,
             the
             eternall
             Sonne
             of
             God.
             So
             when
             the
             Ubiquitaries
             would
             prove
             from
             that
             place
             the
             reall
             communication
             of
             Divine
             omnipotency
             to
             the
             humane
             nature
             of
             Christ
             ,
             our
             Divines
             answer
             ,
             the
             Text
             may
             
             be
             understood
             either
             of
             Christs
             person
             ,
             God-man
             ,
             or
             as
             he
             is
             the
             natural
             Son
             of
             God.
             See
             Gomarus
             upon
             the
             place
             .
             Now
             take
             the
             Text
             either
             way
             ,
             it
             proves
             not
             what
             
               Mr.
               Hussey
            
             would
             .
             Let
             it
             be
             understood
             of
             Christ
             as
             God-man
             ,
             and
             as
             Mediator
             ,
             (
             which
             is
             the
             most
             promising
             sence
             for
             him
             )
             yet
             it
             cannot
             prove
             that
             all
             power
             without
             exception
             ,
             and
             all
             government
             as
             well
             without
             as
             within
             the
             Church
             ,
             as
             well
             secular
             as
             Ecclesiastical
             ,
             is
             put
             in
             Christs
             hand
             as
             he
             is
             Mediator
             ,
             and
             that
             the
             civil
             Magistrate
             holds
             his
             office
             of
             and
             under
             Christ
             :
             but
             the
             sence
             must
             be
             r
             All
             power
             which
             belongs
             to
             the
             Mediator
             ,
             and
             all
             authority
             which
             belongs
             to
             the
             gathering
             and
             governing
             of
             the
             Church
             is
             given
             to
             me
             :
             for
             we
             must
             needs
             expound
             his
             meaning
             as
             himself
             hath
             taught
             us
             :
             Iohn
             18.
             36.
             
             Luke
             12.
             14.
             
             We
             must
             not
             say
             that
             any
             such
             power
             is
             given
             to
             him
             ,
             as
             himself
             denieth
             to
             be
             given
             to
             him
             ,
             namely
             ,
             civil
             power
             and
             Magistracy
             .
             Wherefore
             
               Martin
               Bucer
            
             in
             his
             
               Scripta
               Anglicana
            
             ,
             pag.
             273.
             doth
             rightly
             referre
             these
             words
             ,
             
               All
               power
               is
               given
               unto
               me
               in
               heaven
               and
               in
               earth
               ,
            
             to
             the
             head
             
               de
               Ecclesiae
               oeconomia
            
             ,
             and
             makes
             this
             Text
             paralel
             to
             Iohn
             20.
             21
             ,
             22
             ,
             23.
             
             
               As
               my
               Father
               hath
               sent
               me
               ,
               even
               so
               send
               I
               you
               ,
               &c.
               
               Whose
               soever
               sins
               ye
               remit
               ,
               &c.
            
             and
             to
             Matth.
             16.
             19.
             
             
               I
               will
               give
               unto
               thee
               the
               keyes
               of
               the
               kingdom
               of
               Heaven
               :
               and
               whatsoever
               thou
               shalt
               bind
               on
               earth
               ,
               shall
               be
               bound
               in
               heaven
               ,
               and
               whatsoever
               thou
               shalt
               loose
               on
               earth
               ,
               shall
               be
               loosed
               in
               heaven
               .
            
             And
             this
             is
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             all
             authority
             or
             power
             in
             heaven
             and
             in
             earth
             ,
             which
             is
             meant
             Matth.
             28.
             18.
             
             Which
             is
             further
             confirmed
             by
             the
             Syriack
             ,
             which
             readeth
             thus
             verse
             18.
             
             
               All
               power
               is
               given
               unto
               me
               in
               heaven
               and
               in
               earth
               :
               but
               as
               my
               Father
               hath
               sent
               me
               ▪
               even
               so
               send
               I
               you
               .
               Vers.
            
             19.
             
             
               Goe
               therefore
               teach
               all
               Nations
            
             :
             So
             restricting
             the
             sence
             to
             be
             in
             reference
             to
             the
             Church
             onely
             ,
             and
             excluding
             civil
             government
             and
             Magistracy
             ,
             from
             which
             Christ
             had
             before
             excluded
             his
             Apostles
             .
             
               Medina
               in
               tertiam
               Partem
               ,
               quaest
               .
            
             59.
             art
             .
             4.
             holds
             the
             same
             thing
             ,
             that
             the
             context
             and
             cohesion
             of
             vers
             .
             18.
             and
             vers
             .
             19.
             proves
             the
             Kingdom
             of
             Christ
             to
             be
             meerly
             spirituall
             .
          
           
           
             But
             2.
             
             The
             Text
             will
             suffer
             yet
             a
             further
             restriction
             ,
             namely
             that
             all
             power
             in
             heaven
             and
             in
             earth
             is
             said
             to
             given
             unto
             Jesus
             Christ
             ,
             as
             he
             is
             the
             eternal
             Sonne
             of
             God
             ,
             and
             that
             both
             in
             respect
             of
             the
             eternal
             generation
             by
             which
             the
             God-head
             ,
             and
             so
             all
             Divine
             properties
             (
             of
             which
             omnipotency
             is
             one
             )
             was
             from
             all
             eternity
             communicated
             from
             the
             Father
             to
             the
             Son
             :
             and
             in
             respect
             of
             the
             declaration
             or
             manifestation
             of
             him
             to
             be
             the
             Son
             of
             God
             with
             power
             ,
             when
             God
             raised
             him
             from
             the
             dead
             .
             
               Mr.
               Hussey
            
             saith
             he
             is
             astonished
             to
             hear
             that
             any
             thing
             should
             be
             given
             to
             Christ
             ,
             as
             God
             ;
             Where
             first
             of
             all
             I
             observe
             how
             miserably
             he
             mangleth
             and
             maimeth
             my
             words
             as
             in
             other
             places
             ,
             so
             here
             ;
             He
             citeth
             these
             words
             as
             mine
             ,
             That
             Christ
             
               as
               he
               is
               eternal
               God
               ,
               doth
               with
               the
               Father
               and
               the
               holy
               Ghost
               reigne
               over
               the
               Kingdoms
               of
               the
               earth
               ,
               &c.
               and
               this
               power
               was
               given
               &c.
               
            
             It
             is
             not
             fair
             nor
             just
             dealing
             to
             change
             a
             mans
             words
             in
             a
             citation
             ,
             especially
             when
             the
             change
             is
             materiall
             .
             Now
             here
             are
             divers
             changes
             in
             this
             passage
             .
             This
             one
             onely
             I
             take
             notice
             of
             ,
             I
             said
             not
             
               as
               he
               is
               eternal
               God
            
             ,
             but
             
               as
               he
               is
               the
               eternal
               Sonne
               of
               God
               ,
            
             and
             all
             along
             in
             that
             Question
             I
             spake
             of
             the
             Son
             of
             God
             ,
             not
             essentially
             ,
             but
             personally
             ,
             as
             he
             is
             the
             Sonne
             of
             God
             ,
             or
             second
             person
             in
             the
             Trinity
             ,
             and
             so
             the
             God
             head
             and
             all
             the
             attributes
             and
             properties
             thereof
             ,
             are
             communicated
             to
             him
             from
             the
             Father
             by
             the
             eternal
             Generation
             ;
             and
             as
             the
             Nicene
             Creed
             said
             he
             is
             
               Deus
               de
               Deo
               ,
               Lumen
               de
               Lumine
               ,
               God
               of
               God
               ,
               Light
               of
               Light.
            
             I
             ask
             therefore
             
               Mr.
               Hussey
            
             ,
             What
             do
             you
             mutter
             here
             ?
             Speak
             it
             out
             ,
             Doe
             you
             hold
             that
             Jesus
             Christ
             is
             not
             onely
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             but
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             not
             onely
             essentially
             ,
             but
             personally
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             that
             he
             is
             not
             onely
             
               ex
               seipso
               Deus
            
             ,
             but
             
               ex
               seipso
               filius
            
             ?
             If
             this
             be
             the
             thing
             you
             hold
             ,
             then
             you
             oppose
             me
             indeed
             ,
             but
             so
             as
             you
             fall
             into
             a
             blasphemous
             heresie
             ,
             that
             Christ
             as
             he
             is
             the
             eternall
             Sonne
             of
             God
             ,
             hath
             not
             all
             power
             in
             in
             Heaven
             and
             in
             Earth
             ,
             but
             onely
             as
             he
             is
             Mediator
             ,
             because
             that
             power
             is
             given
             to
             him
             ,
             and
             nothing
             can
             be
             given
             to
             Christ
             as
             he
             is
             the
             eternall
             Sonne
             of
             God
             ,
             but
             onely
             as
             he
             is
             Mediator
             ,
             by
             your
             principles
             :
             But
             if
             your
             meaning
             be
             no
             more
             then
             this
             ,
             that
             Christ
             considered
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             in
             respect
             of
             the
             very
             nature
             and
             essence
             of
             the
             God-head
             ,
             is
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             not
             
               God
               of
               God
            
             ,
             but
             
               God
               of
               himself
            
             ,
             and
             that
             so
             nothing
             can
             be
             
             said
             to
             be
             given
             to
             him
             :
             then
             why
             have
             you
             dealt
             so
             uncharitably
             as
             to
             suppose
             me
             to
             be
             herein
             opposite
             unto
             you
             ;
             when
             I
             plainly
             spake
             of
             the
             eternal
             Son
             of
             God
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             in
             respect
             of
             the
             personality
             or
             relation
             of
             filiation
             ,
             or
             as
             he
             is
             the
             eternall
             Son
             of
             God
             ,
             in
             which
             sence
             I
             yet
             averre
             confidently
             ,
             that
             all
             power
             in
             heaven
             and
             earth
             may
             be
             said
             to
             be
             given
             to
             Jesus
             Christ
             ,
             as
             he
             is
             the
             eternal
             Son
             of
             God
             by
             eternal
             generation
             .
          
           
             I
             added
             ,
             that
             all
             power
             in
             heaven
             and
             earth
             may
             be
             said
             to
             be
             given
             to
             Christ
             as
             he
             is
             the
             eternal
             Son
             of
             God
             ,
             in
             another
             respect
             ,
             namely
             in
             respect
             of
             the
             declaration
             thereof
             at
             his
             resurrection
             .
             To
             this
             Mr.
             Hussey
             replieth
             ,
             that
             to
             hold
             
               any
               thing
               should
               be
               given
               him
               that
               should
               concern
               his
               God-head
               at
               the
               time
               of
               his
               resurrection
               ,
               is
               more
               monstrous
               .
            
             Then
             hath
             Gomarus
             and
             others
             given
             a
             monstrous
             answer
             to
             the
             Ubiquitaries
             ,
             yet
             they
             clear
             it
             by
             Augustines
             rule
             ,
             
               aliquid
               dicitur
               fieri
               quando
               incipit
               patesieri
               .
            
             Is
             it
             any
             more
             strange
             then
             to
             say
             that
             Christ
             was
             begotten
             that
             day
             when
             he
             was
             raised
             from
             the
             dead
             Act.
             13.
             33.
             
             The
             Son
             of
             God
             had
             in
             obedience
             to
             his
             Fathers
             will
             ,
             laid
             aside
             and
             relinquished
             his
             divine
             dominion
             and
             power
             when
             he
             took
             upon
             him
             the
             forme
             of
             a
             servant
             (
             which
             I
             said
             before
             ,
             but
             it
             seems
             was
             not
             considered
             by
             Mr.
             Hussey
             )
             now
             at
             his
             resurrection
             the
             Father
             restoreth
             with
             advantage
             that
             formerly
             relinquished
             Soveraignty
             .
          
           
             But
             he
             addeth
             ,
             that
             if
             Matt.
             28.
             18.
             be
             not
             understood
             of
             Christ
             as
             Mediator
             ,
             
               then
               he
               had
               no
               authority
               as
               Mediator
               to
               send
               his
               Apostles
               :
            
             for
             it
             followeth
             
               Go
               ye
               therefore
               and
               preach
               :
               from
               this
               authority
               here
               spoken
               of
               ,
               is
               the
               authority
               to
               preach
               the
               Gospel
               .
            
          
           
             Answ.
             Not
             to
             stand
             upon
             the
             want
             of
             the
             particle
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             therefore
             ,
             in
             diverse
             Greek
             coppies
             :
             I
             admit
             of
             the
             cohesion
             and
             dependance
             of
             the
             words
             ,
             thus
             .
             Christ
             being
             to
             give
             a
             commission
             to
             the
             Apostles
             to
             go
             and
             preach
             the
             Gospel
             to
             all
             Nations
             ,
             he
             first
             anticipateth
             a
             great
             objection
             ,
             which
             might
             arise
             in
             the
             Apostles
             minds
             ;
             They
             might
             think
             ,
             how
             shall
             we
             be
             able
             to
             carry
             the
             Gospel
             through
             the
             Nations
             ?
             We
             shall
             have
             all
             the
             powers
             of
             the
             world
             against
             us
             .
             To
             remove
             this
             fear
             ,
             he
             said
             ,
             
               All
               power
               is
               given
               unto
               me
               in
               heaven
               and
               in
               earth
               ,
            
             as
             if
             he
             had
             said
             ,
             Do
             you
             beleeve
             that
             I
             who
             send
             you
             out
             ,
             a●
             the
             Son
             of
             the
             living
             
             God
             ?
             T●en
             know
             assuredly
             ,
             that
             my
             divine
             power
             and
             soveraignty
             shall
             be
             for
             you
             ,
             and
             I
             will
             so
             over-rule
             all
             the
             Kings
             and
             Potentates
             and
             States
             of
             the
             World
             ,
             as
             may
             be
             most
             for
             my
             glory
             and
             your
             good
             ;
             fear
             not
             therefore
             ,
             but
             go
             and
             preach
             to
             all
             Nations
             .
          
           
             And
             so
             much
             of
             that
             Text
             Matth.
             28.
             18.
             
             Salmeron
             upon
             the
             place
             draws
             from
             it
             Christs
             dominion
             even
             in
             temporall
             things
             (
             as
             Mr.
             Hussey
             doth
             )
             and
             thence
             he
             deriveth
             the
             temporall
             power
             of
             the
             Pope
             as
             Christs
             Vicar
             over
             the
             Kings
             and
             Kingdoms
             of
             the
             World.
             So
             
               Suarez
               in
               tertiam
               partem
               Thomae
               disp
               .
            
             48.
             sect
             .
             2.
             
             
               Gamachaeus
               in
               tertiam
               partem
               Thomae
               ,
               Quaest.
            
             22.
             yet
             some
             of
             the
             Papists
             themselves
             are
             ashamed
             to
             defend
             Christs
             dominion
             in
             temporall
             things
             (
             except
             as
             God
             onely
             )
             it
             appearin
             to
             them
             so
             far
             contrary
             to
             other
             Scriptures
             .
          
           
             Bellarmine
             himself
             lib.
             5.
             
               de
               Pont.
               Rom.
               cap.
            
             4.
             confesseth
             that
             Christ
             as
             he
             did
             not
             execute
             any
             Temporall
             dominion
             ,
             so
             he
             neither
             had
             nor
             received
             such
             power
             and
             authority
             :
             thereupon
             he
             inferreth
             that
             the
             Pope
             whom
             he
             calleth
             Christs
             Vicar
             and
             Representee
             on
             earth
             ,
             hath
             not
             any
             Temporal
             dominion
             directly
             ,
             but
             indirectly
             ,
             and
             
               in
               ordine
               ad
               spiritualia
            
             .
             I
             appeal
             also
             to
             Salmeron
             in
             another
             place
             where
             he
             speaks
             more
             soundly
             Tom.
             4.
             
               part
               ▪
            
             3.
             
             Tract
             .
             4.
             pag.
             413.
             he
             proves
             from
             Iohn
             18.
             36.
             and
             Luke
             12.
             14.
             that
             Christ
             had
             not
             nor
             received
             not
             any
             temporall
             power
             ,
             and
             thence
             inferreth
             ,
             
               Cum
               ergo
               Christus
               hujusmodi
               potestatem
               non
               habuerit
               ,
               nec
               Petro
               illam
               tradidit
               .
            
          
           
             The
             eigth
             argument
             shall
             be
             that
             which
             Mr.
             Coleman
             did
             draw
             from
             1
             Cor.
             12.
             28.
             to
             prove
             that
             Christ
             hath
             placed
             in
             his
             Church
             Magistrates
             or
             civil
             Governments
             .
             Hereunto
             I
             had
             made
             four
             answers
             .
             Mr.
             Hussey
             passeth
             two
             of
             them
             ,
             which
             he
             is
             pleased
             to
             esteem
             
               trifles
               not
               worth
               answer
            
             .
             Now
             the
             Gamaliel
             speaks
             
               è
               cathedra
            
             .
             The
             other
             two
             he
             offereth
             to
             confute
             ,
             pag.
             28
             ,
             29
             ,
             30
             31.
             
             First
             ,
             whereas
             I
             said
             that
             if
             by
             Governments
             in
             that
             place
             be
             understood
             civil
             Magistrates
             ,
             yet
             the
             Text
             saith
             not
             that
             Christ
             hath
             placed
             them
             .
             Then
             saith
             Mr.
             
               Hussey
               à
               fortiori
               you
               disclaim
               by
               that
               means
               any
               Government
               in
               this
               place
               as
               Officers
               under
               Christ.
            
             No
             Sir
             ,
             this
             reasoning
             is
             
               à
               baculo
               ad
               angulum
            
             .
             I
             hold
             Church-Officers
             and
             Church-government
             to
             be
             under
             Christ
             ,
             and
             under
             him
             as
             Mediator
             ,
             and
             
             K●ng
             of
             the
             Church
             ,
             and
             am
             ready
             to
             prove
             it
             against
             any
             that
             will
             denie
             it
             :
             But
             upon
             supposition
             ,
             that
             civil
             Government
             is
             meant
             in
             that
             Text
             ,
             (
             which
             I
             utterly
             deny
             )
             I
             had
             reason
             to
             call
             the
             affirmer
             to
             his
             proper
             task
             ,
             to
             prove
             from
             that
             Text
             ,
             that
             Christ
             as
             Mediator
             hath
             placed
             civil
             Government
             or
             Magistracie
             in
             his
             Church
             .
             This
             was
             the
             point
             it
             was
             brought
             for
             ,
             and
             still
             I
             call
             to
             make
             good
             that
             proof
             ,
             for
             I
             denie
             it
             .
             It
             seemes
             Mr.
             Hussey
             finds
             himself
             puzzled
             to
             make
             it
             out
             ,
             and
             therefore
             he
             saith
             ,
             
               if
               Mr.
               Coleman
               will
               be
               ruled
               by
               me
               .
               so
               as
            
             Mr.
             Gilespie
             
               will
               not
               urge
               this
               for
               constitution
               of
               Church-Governments
               ,
               he
               shall
               〈◊〉
               it
               goe
               .
            
             But
             if
             it
             be
             a
             truth
             ,
             Sir
             you
             ought
             to
             buy
             it
             ,
             and
             not
             sell
             it
             :
             For
             my
             part
             I
             dare
             make
             no
             bargain
             of
             Scripture
             .
          
           
             My
             next
             answer
             was
             ,
             that
             
               the
               Apostle
               speaks
               of
               such
               Governours
               ,
               as
               the
               Church
               had
               at
               that
               time
               ;
               but
               at
               that
               time
               the
               Church
               had
               no
               Godly
               nor
               Christian
               Magistrates
               .
            
             Mr.
             Hussey
             answereth
             that
             it
             cannot
             be
             proved
             
               that
               the
               Apostle
               speaketh
               of
               such
               Officers
               as
               were
               in
               the
               Church
               in
               his
               time
               onely
               .
            
             He
             addeth
             ,
             
               I
               shall
               urge
               some
               few
               argaments
               to
               the
               contrary
               .
            
             To
             the
             contrary
             of
             what
             ?
             I
             did
             not
             say
             that
             the
             Apostle
             speaketh
             of
             such
             Officers
             as
             were
             in
             the
             Church
             in
             his
             time
             onely
             :
             but
             that
             the
             Church
             at
             that
             time
             had
             all
             those
             Officers
             whom
             the
             Apostle
             speaketh
             of
             .
             One
             would
             think
             that
             he
             who
             censureth
             others
             so
             much
             for
             want
             of
             skill
             in
             disputations
             ,
             should
             not
             so
             far
             mistake
             his
             mark
             .
             But
             we
             know
             what
             he
             would
             have
             said
             though
             he
             hath
             not
             hit
             it
             .
             Let
             us
             hear
             his
             arguments
             .
             First
             ,
             he
             tells
             us
             that
             the
             word
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             will
             signifie
             proposuit
             or
             decrevit
             ,
             so
             that
             where
             we
             read
             
               God
               hath
               set
               in
               the
               Church
               ,
            
             it
             may
             be
             read
             
               God
               hath
               appointed
               to
               his
               Church
               ,
            
             so
             to
             take
             in
             those
             Governments
             which
             should
             afterward
             by
             Gods
             appointment
             come
             to
             the
             Church
             .
             He
             clears
             it
             by
             Iohn
             15.
             16.
             
             Act.
             19.
             21.
             
             Answ.
             Then
             the
             Apostle
             saith
             no
             more
             to
             the
             Corinthians
             ,
             then
             might
             have
             been
             said
             to
             the
             old
             world
             before
             the
             flood
             ,
             for
             if
             the
             meaning
             be
             that
             God
             hath
             ordained
             and
             purposed
             ,
             all
             this
             Text
             had
             been
             true
             ,
             if
             delivered
             
               in
               terminis
               terminantibus
            
             ,
             to
             the
             old
             World
             ,
             
               God
               hath
               set
               some
               in
               the
               Church
               ,
               first
               Apostles
               ,
               &c.
            
             2.
             
             The
             context
             sheweth
             that
             the
             Apostle
             speaketh
             onely
             of
             such
             administrations
             ,
             as
             the
             Church
             had
             at
             that
             time
             ,
             for
             all
             this
             is
             spoken
             in
             reference
             to
             the
             preventing
             
             of
             a
             Schisme
             in
             the
             Church
             of
             Corinth
             ,
             and
             that
             every
             member
             of
             that
             body
             might
             discharge
             its
             owne
             proper
             function
             without
             usurping
             anothers
             .
             3.
             
             He
             confuteth
             himself
             ,
             for
             he
             addeth
             ,
             
               This
               cannot
               be
               a
               Catalogue
               of
               such
               Officers
               as
               are
               at
               all
               times
               necessary
               to
               the
               Church
               ,
               for
               th●…n
               Apostles
               might
               not
               be
               mentioned
               .
            
             Therefore
             it
             must
             be
             said
             ,
             that
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             in
             this
             place
             is
             posuit
             or
             collocavit
             (
             according
             to
             the
             more
             usuall
             signification
             of
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             )
             and
             doth
             relate
             to
             that
             present
             time
             ,
             as
             well
             as
             Act.
             20.
             28.
             
             
               The
               holy
               Ghost
               hath
               made
               or
               set
               you
               overseers
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             :
             In
             like
             manner
             here
             
               God
               hath
               set
            
             (
             or
             
               placed
               )
               in
               the
               Church
            
             ,
             and
             so
             it
             will
             agree
             both
             to
             ordinary
             and
             extraordinary
             officers
             .
             But
             if
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             be
             decrevit
             ,
             then
             it
             will
             referre
             the
             Apostles
             ,
             Prophets
             ,
             Evangelists
             ,
             miracles
             ,
             to
             the
             future
             estate
             of
             the
             Church
             ,
             as
             if
             they
             were
             ordinary
             Officers
             to
             continue
             in
             the
             Church
             .
             4.
             
             When
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             signifieth
             decrevit
             ,
             then
             the
             thing
             is
             not
             mentioned
             ,
             as
             having
             an
             actuall
             present
             existence
             ,
             but
             a
             futurition
             ;
             so
             that
             when
             he
             takes
             him
             to
             the
             decrevit
             ,
             he
             quits
             the
             posuit
             ,
             and
             by
             that
             means
             one
             cannot
             prove
             from
             that
             Text
             ,
             that
             the
             Church
             at
             that
             time
             had
             any
             of
             these
             Officers
             there
             enumerated
             :
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             relates
             to
             all
             that
             follows
             ,
             and
             either
             it
             must
             be
             posuit
             to
             them
             all
             ,
             or
             to
             none
             of
             them
             .
          
           
             5.
             
             If
             he
             had
             intended
             to
             expresse
             Gods
             decree
             or
             purpose
             to
             give
             unto
             his
             Church
             certain
             Officers
             ,
             he
             would
             not
             have
             said
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               and
               God
               hath
               decreed
               some
               in
               the
               Church
               .
            
             Which
             could
             make
             no
             perfect
             sence
             except
             some
             other
             thing
             were
             added
             .
             Mr.
             Hussey
             might
             as
             well
             expound
             Act.
             5.
             18.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             thus
             ,
             
               and
               they
               decreed
               them
               in
               the
               common
               prison
               .
            
             Mr.
             Hussey
             would
             render
             the
             Text
             thus
             ,
             
               he
               hath
               appointed
               to
               his
               Church
               :
            
             If
             the
             Text
             had
             said
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             he
             might
             have
             rendred
             it
             so
             ,
             but
             when
             the
             Text
             saith
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             he
             must
             not
             render
             it
             
               ●…o
               the
               Church
            
             ,
             but
             
               in
               the
               Church
            
             ,
             as
             Act.
             19.
             21.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               Paul
               purposed
               in
               the
               spirit
            
             :
             the
             purpose
             was
             not
             to
             the
             Spirit
             ,
             but
             in
             the
             Spirit
             .
          
           
             The
             second
             Argument
             whereby
             he
             〈◊〉
             that
             which
             I
             said
             ,
             is
             this
             ,
             
               at
               tha●…
               time
               there
               were
               workers
               of
               miracl●…s
               which
               did
               supply
               the
               defect
               of
               civil
               Magistrates
               .
            
             And
             here
             he
             insisteth
             a
             while
             to
             tell
             us
             that
             
               thus
               much
               a
               National
               Covenant
               and
               〈◊〉
            
             
             
               Magistrate
               may
               require
               of
               the
               people
               ,
               that
               they
               will
               attend
               upon
               the
               means
               out
               of
               natural
               principles
               ,
            
             which
             at
             that
             time
             miracles
             caused
             men
             to
             attend
             upon
             .
             But
             
               quid
               haec
               ad
               Rhombum
            
             ?
             How
             comes
             this
             home
             to
             that
             which
             he
             undertook
             to
             prove
             ?
             And
             if
             it
             did
             ,
             I
             must
             say
             that
             the
             civil
             Magistrate
             is
             but
             little
             ,
             and
             a
             National
             Covenant
             far
             lesse
             beholding
             to
             him
             .
             And
             if
             the
             workers
             of
             miracles
             did
             at
             that
             time
             supply
             the
             defect
             of
             civil
             Magistrates
             (
             I
             suppose
             he
             should
             have
             said
             Christian
             Magistrates
             )
             then
             he
             must
             draw
             Christian
             Magistracy
             to
             come
             in
             succession
             not
             so
             much
             to
             the
             civil
             Magistracy
             in
             the
             Apostles
             times
             (
             which
             yet
             was
             true
             Magistracy
             )
             as
             to
             the
             miracles
             mentioned
             in
             the
             Text
             ,
             and
             so
             bring
             in
             the
             Christian
             Magistrate
             upon
             the
             ceasing
             of
             miracles
             .
             A
             fine
             plea
             indeed
             for
             Christian
             Magistracie
             .
          
           
             His
             third
             Argument
             goeth
             thus
             ,
             We
             have
             in
             the
             Text
             first
             ,
             second
             ,
             and
             third
             ;
             when
             the
             Apostle
             speaks
             of
             these
             which
             might
             be
             liable
             to
             present
             view
             ,
             but
             then
             he
             breaks
             off
             with
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               after
               that
               miracles
            
             ,
             which
             lasted
             somewhat
             longer
             then
             the
             Apostles
             and
             Prophets
             ;
             and
             last
             we
             have
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             and
             these
             may
             be
             ordinary
             gifts
             ,
             and
             this
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             relates
             to
             helps
             ,
             Governments
             :
             that
             Calvin
             thinks
             the
             helps
             
               were
               some
               Officers
               the
               Church
               hath
               lost
               :
               But
               being
               put
               both
               in
               one
               case
               without
               any
               conjunction
               copulative
               ,
               why
               they
               may
               not
            
             (
             I
             beleeve
             he
             would
             have
             said
             ,
             
               why
               may
               they
               not
            
             ?
             for
             the
             sence
             can
             be
             no
             other
             )
             
               belong
               both
               to
               one
               thing
               ,
               and
               this
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               may
               not
               have
               some
               influence
               upon
               the
               times
               and
               after
               age
               .
               Answ.
            
             If
             this
             be
             his
             manner
             ,
             we
             shall
             not
             much
             fear
             the
             dint
             of
             his
             Arguments
             ,
             when
             it
             comes
             to
             the
             Schooles
             ,
             which
             he
             calls
             for
             .
             What
             a
             great
             matter
             is
             made
             of
             meer
             nothing
             ?
             First
             ,
             he
             offereth
             violence
             to
             the
             Text
             ,
             because
             if
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             note
             posteriority
             of
             time
             ,
             and
             ordinary
             gifts
             ,
             then
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             which
             is
             compounded
             from
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             must
             much
             rather
             note
             the
             same
             thing
             ,
             and
             so
             we
             shall
             have
             not
             onely
             gifts
             of
             healing
             ,
             but
             miracles
             too
             ,
             ordinary
             and
             continuing
             administrations
             in
             the
             Church
             .
             Next
             he
             offereth
             violence
             to
             the
             Greek
             language
             :
             for
             when
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             signifie
             posteriority
             ,
             not
             onely
             in
             the
             enumeration
             ,
             but
             in
             the
             time
             of
             existence
             ,
             then
             the
             one
             must
             needs
             signifie
             a
             pre-existence
             ,
             and
             the
             other
             a
             post-existence
             ,
             they
             cannot
             be
             contemporary
             from
             their
             beginnings
             ;
             yet
             Mr.
             Hussey
             will
             needs
             
             have
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             before
             miracles
             ,
             and
             again
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             efore
             gifts
             of
             healing
             and
             diversities
             of
             tongues
             ,
             to
             signifie
             posteriority
             of
             time
             ,
             though
             he
             cannot
             say
             that
             gifts
             of
             healing
             and
             diversities
             of
             tongues
             were
             not
             contemporary
             but
             posterior
             in
             time
             to
             miracles
             ,
             And
             further
             observe
             that
             when
             the
             Text
             runs
             in
             this
             order
             ,
             
               first
               Apostles
               ,
               secondarily
               Prophets
               ,
               thirdly
               teachers
               ,
               after
               that
               miracles
               ,
               then
               gifts
               of
               healings
               ,
               &c.
            
             Mr.
             Hussey
             will
             make
             this
             the
             sence
             ,
             that
             there
             were
             Apostles
             before
             prophets
             ,
             there
             were
             Prophets
             before
             teachers
             ,
             there
             were
             Teachers
             before
             miracles
             ,
             there
             were
             miracles
             before
             gifts
             of
             healings
             ,
             &c.
             and
             
               vice
               versa
            
             ,
             there
             were
             no
             gifts
             of
             healings
             till
             after
             there
             had
             been
             miracles
             ,
             no
             miracles
             till
             after
             there
             had
             been
             Teachers
             in
             the
             Church
             ,
             &c.
             even
             as
             Mark.
             4.
             28.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               first
               the
               blad
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               then
               the
               ear
            
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               after
               that
               the
               ful
               corn
               in
               the
               ear
               :
            
             the
             blade
             hath
             an
             existence
             before
             the
             eare
             ,
             the
             eare
             before
             the
             full
             corne
             .
             So
             that
             taking
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             in
             his
             sence
             ,
             he
             must
             either
             make
             out
             distinctly
             the
             order
             of
             time
             ,
             or
             else
             confesse
             he
             would
             make
             the
             Apostle
             speak
             as
             never
             Grecian
             in
             the
             world
             spake
             ,
             or
             lastly
             be
             content
             to
             understand
             the
             Apostles
             words
             of
             the
             order
             of
             enumeration
             .
             If
             the
             word
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             had
             been
             in
             the
             Text
             ▪
             that
             had
             indeed
             carried
             it
             to
             posteriority
             of
             time
             as
             Heb.
             12.
             17.
             but
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             (
             though
             sometime
             it
             signifieth
             posteriority
             of
             time
             ,
             yet
             )
             in
             this
             place
             having
             reference
             to
             such
             antecedents
             and
             consequents
             cannot
             bear
             his
             sence
             .
             I
             see
             it
             were
             no
             ill
             sport
             to
             examine
             his
             quint
             Arguments
             if
             a
             man
             had
             but
             so
             much
             leisure
             .
          
           
             Thirdly
             ,
             He
             offereth
             violence
             to
             Calvin
             ,
             for
             s
             Calvin
             saith
             that
             these
             helps
             mentioned
             1
             Cor.
             12.
             28.
             were
             either
             an
             ancient
             gift
             and
             office
             unknown
             to
             us
             now
             ,
             or
             it
             belongs
             to
             Deaconship
             ,
             that
             is
             ,
             the
             care
             of
             the
             poor
             .
             And
             this
             second
             (
             saith
             he
             )
             rather
             pleaseth
             me
             .
             
               Qua
               fide
            
             then
             ,
             could
             Mr.
             Hussey
             affirm
             that
             
               Calvin
               thinks
               they
               were
               some
               Officers
               that
               the
               Church
               hath
               lost
               .
            
          
           
             Fourthly
             ,
             Whereas
             he
             thinks
             helps
             ,
             governments
             ,
             to
             belong
             both
             to
             one
             thing
             ,
             there
             was
             some
             such
             thing
             once
             foisted
             into
             the
             English
             Bibles
             :
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             was
             read
             thus
             ,
             
               helps
               in
               Governments
            
             :
             but
             afterwards
             the
             Prelats
             themselves
             were
             ashamed
             of
             it
             ,
             and
             so
             it
             was
             printed
             according
             to
             the
             Greek
             distinctly
             ,
             
               helps
               ,
               Govirnments
            
             .
             The
             Syriack
             addeth
             a
             copulative
             ,
             and
             readeth
             thus
             ,
             
               and
               helpers
               ,
               and
               Governors
            
             ,
             so
             
             making
             them
             distinct
             officers
             in
             the
             Church
             .
             Neither
             is
             it
             any
             unusual
             thing
             in
             the
             Greek
             ,
             to
             put
             together
             Nouns
             in
             the
             same
             case
             without
             any
             conjunction
             copulative
             ,
             when
             the
             things
             themselves
             so
             expressed
             are
             most
             different
             ,
             as
             
               Matth.
               15
               ,
               19.
               
               Gal.
               5.
               19
               ,
               20
               ,
               21
               ,
               22
               ,
               23.
               
               Rom.
            
             1.
             29
             ,
             30.
             31.
             
          
           
             The
             next
             thing
             he
             brings
             against
             me
             ,
             is
             from
             Ephes.
             4.
             11.
             where
             there
             is
             no
             ordinary
             or
             standing
             Officer
             left
             to
             us
             ,
             but
             the
             Teacher
             of
             the
             Word
             :
             here
             is
             neither
             help
             nor
             government
             but
             this
             poor
             Teacher
             left
             alone
             to
             edifie
             the
             body
             of
             Christ
             ,
             and
             to
             perfect
             the
             Saints
             .
             Answ.
             What
             Argument
             is
             there
             here
             ?
             ruling
             Elders
             are
             not
             mentioned
             Ephes.
             4.
             therefore
             the
             Governments
             mentioned
             1
             
               Cor
               ▪
            
             12.
             are
             such
             as
             the
             Church
             had
             not
             at
             that
             time
             .
             There
             are
             diverse
             passages
             of
             Christs
             doctrine
             ,
             life
             ,
             and
             sufferings
             ,
             which
             are
             not
             mentioned
             by
             Matthew
             ,
             yet
             they
             are
             mentioned
             by
             Iohn
             or
             some
             of
             the
             other
             Evangelists
             .
             So
             if
             we
             take
             the
             primitive
             platform
             right
             ,
             we
             must
             set
             the
             whole
             before
             us
             ,
             that
             which
             is
             not
             in
             one
             place
             is
             in
             another
             place
             .
             The
             Apostle
             Eph.
             4.
             intendeth
             onely
             to
             speak
             of
             preaching
             officers
             who
             are
             appointed
             for
             this
             work
             of
             the
             Ministery
             ,
             to
             bring
             us
             to
             unity
             of
             the
             faith
             and
             of
             the
             knowledge
             of
             the
             Son
             of
             God
             ,
             that
             we
             be
             not
             carried
             about
             with
             every
             wind
             of
             Doctrine
             ,
             v
             12
             13
             ,
             14.
             
             And
             if
             the
             Apostle
             had
             intended
             to
             enumerate
             all
             Church-officers
             in
             that
             place
             ,
             which
             were
             then
             in
             the
             Church
             ,
             how
             comes
             it
             he
             doth
             not
             mention
             Deacons
             which
             he
             distinguisheth
             from
             Bishops
             or
             Elders
             ?
             1
             Tim.
             3.
             
          
           
             His
             last
             Argument
             is
             ,
             that
             in
             this
             very
             place
             1
             Cor.
             12.
             the
             Apostle
             ,
             when
             he
             doth
             again
             enumerate
             the
             particulars
             vers
             .
             29.
             30.
             he
             leaveth
             out
             
               helps
               ,
               Governments
            
             ,
             for
             which
             ,
             he
             saith
             ,
             he
             knows
             no
             reason
             ,
             but
             because
             there
             were
             none
             such
             at
             that
             time
             ,
             and
             the
             Apostle
             in
             that
             induction
             was
             to
             deal
             with
             their
             experience
             .
             This
             (
             as
             many
             other
             things
             which
             he
             hath
             )
             was
             before
             answered
             to
             Mr.
             Coleman
             .
             I
             give
             this
             plain
             reason
             for
             the
             omission
             of
             these
             two
             .
             The
             Apostle
             speaketh
             to
             those
             ,
             who
             were
             not
             well
             satisfied
             nor
             contented
             with
             their
             owne
             station
             in
             the
             Church
             ,
             but
             were
             aspiring
             to
             more
             eminent
             gifts
             and
             administrations
             ,
             
               are
               all
               Apostles
            
             ?
             saith
             he
             ,
             
               are
               all
               Prophets
            
             ?
             &c.
             and
             so
             he
             reckoneth
             out
             onely
             those
             rare
             and
             singular
             gifts
             ,
             which
             men
             did
             most
             covet
             :
             and
             for
             that
             cause
             it
             was
             neither
             necessary
             ,
             
             nor
             had
             it
             been
             agreeable
             to
             the
             scope
             of
             the
             Apostle
             to
             have
             added
             ,
             
               are
               all
               helps
               ?
               are
               all
               Governments
               ?
            
             But
             now
             he
             purposely
             leaveth
             out
             these
             ,
             thereby
             intimating
             to
             the
             ruling
             Elders
             and
             Deacons
             of
             the
             Church
             of
             Corinth
             ,
             that
             they
             ought
             to
             be
             contented
             with
             their
             owne
             station
             ,
             though
             they
             be
             neither
             Apostles
             ,
             nor
             Prophets
             .
             &c.
             
          
           
             It
             remaineth
             therefore
             that
             the
             Governments
             in
             the
             Church
             mentioned
             1
             Cor.
             12.
             28.
             were
             such
             Governments
             as
             were
             in
             the
             Church
             at
             that
             time
             ,
             and
             therefore
             not
             to
             be
             understood
             of
             Christian
             Magistracy
             :
             but
             of
             Church
             ▪
             Government
             distinct
             from
             the
             civil
             .
          
           
             The
             ninth
             Argument
             brought
             to
             prove
             that
             all
             Government
             is
             given
             to
             Christ
             as
             Mediator
             ,
             and
             that
             the
             Christian
             Magistrate
             holds
             his
             office
             of
             and
             under
             Christ
             ,
             as
             the
             head
             of
             Magistracy
             and
             Principality
             ,
             is
             from
             Eph.
             1.
             21
             ,
             22
             ,
             23.
             
             This
             Argument
             first
             propounded
             by
             Mr.
             Coleman
             ,
             is
             prosecuted
             by
             Mr.
             Hussey
             pag.
             32
             ,
             33.
             &c.
             
             He
             demurres
             upon
             that
             which
             I
             said
             ,
             that
             this
             place
             maketh
             more
             against
             him
             then
             for
             him
             ;
             the
             meaning
             whereof
             was
             no
             more
             then
             this
             ,
             that
             this
             place
             doth
             rather
             afford
             us
             an
             Argument
             against
             him
             ,
             then
             him
             against
             us
             .
             Come
             we
             to
             the
             particulars
             .
             My
             first
             Reply
             was
             ,
             
               The
               Apostle
               saith
               not
               that
               Christ
               is
               given
               to
               the
               Church
               ,
               as
               the
               head
               of
               all
               Principalities
               and
               Powers
               .
               The
               Brother
               saith
               so
               ,
               and
               in
               saying
               so
               he
               makes
               Christ
               a
               head
               to
               those
               that
               are
               not
               of
               his
               body
               .
            
             This
             exception
             Mr.
             Hussey
             quarrelleth
             ,
             but
             when
             he
             hath
             endeavoured
             to
             prove
             from
             that
             Text
             that
             Christ
             is
             the
             head
             of
             Principalities
             :
             because
             he
             that
             is
             head
             of
             all
             things
             ,
             is
             also
             head
             of
             Principalities
             :
             though
             he
             will
             never
             be
             able
             to
             make
             it
             out
             from
             that
             Text
             ,
             that
             Christ
             (
             as
             Mediator
             )
             is
             head
             of
             all
             things
             ,
             but
             onely
             ,
             that
             he
             who
             is
             the
             Churches
             head
             is
             over
             all
             things
             ;
             
               and
               gave
               him
               to
               be
               the
               head
               over
            
             (
             not
             of
             )
             
               all
               things
               to
               the
               Church
            
             ,
             saith
             the
             Text
             ,
             which
             as
             I
             told
             before
             ,
             the
             Syriack
             readeth
             more
             plainly
             thus
             ,
             
               and
               him
               who
               is
               over
               all
               ,
               he
               gave
               to
               be
               the
               head
               to
               the
               Church
               .
            
             )
             At
             last
             he
             fairly
             gives
             over
             the
             proof
             .
             
               It
               is
               true
            
             saith
             he
             ,
             
               disputations
               do
               require
               men
               to
               keep
               close
               to
               termes
               ,
               but
               in
               Col.
               2.
               10.
               ye
               have
               the
               very
               words
               ,
               head
               of
               all
               Principality
               and
               Power
               .
            
             In
             Col.
             2.
             10.
             
             Christ
             as
             he
             is
             the
             eternall
             Son
             of
             God
             ,
             is
             called
             head
             of
             all
             Principality
             and
             power
             :
             as
             we
             shall
             see
             anon
             :
             but
             
             Ephes.
             1.
             where
             the
             Apostle
             speaketh
             of
             Christs
             headship
             ,
             in
             reference
             to
             the
             Church
             ,
             and
             as
             Mediator
             ,
             he
             is
             not
             called
             the
             head
             of
             all
             Principality
             and
             Power
             .
             So
             that
             I
             had
             reason
             to
             except
             against
             Mr.
             Colemans
             argument
             which
             made
             that
             Text
             Ephes.
             1.
             to
             say
             what
             it
             saith
             not
             .
             Now
             what
             saith
             he
             to
             the
             reason
             I
             added
             ,
             can
             Christ
             be
             a
             head
             to
             them
             that
             are
             not
             of
             his
             body
             ?
             He
             tells
             me
             the
             visible
             Church
             is
             not
             the
             body
             of
             Christ
             ,
             but
             onely
             the
             faithfull
             .
             He
             might
             have
             observed
             the
             visible
             Church
             consisting
             of
             visible
             Saints
             ,
             plainly
             spoken
             of
             ,
             as
             the
             body
             of
             Christ
             ,
             1
             
               Cor.
               10.
               16
               ,
               17.
               1
               
               Cor.
            
             12
             ,
             12.
             14
             27.
             
             I
             know
             the
             visible
             Church
             is
             not
             all
             one
             with
             the
             invisible
             and
             mystical
             body
             of
             Christ
             ;
             but
             he
             who
             denyeth
             the
             visible
             Church
             to
             ●e
             the
             visible
             ,
             political
             ,
             ministerial
             body
             of
             Christ
             ,
             must
             also
             deny
             the
             visible
             Church
             to
             be
             the
             visible
             Church
             ;
             for
             if
             a
             Church
             ,
             then
             certainly
             the
             body
             of
             Christ
             ,
             at
             least
             visibly
             .
          
           
             The
             next
             thing
             which
             I
             did
             replie
             ,
             was
             in
             explanation
             of
             the
             Text
             ,
             which
             was
             to
             this
             sence
             .
             He
             that
             is
             the
             Churches
             head
             ,
             is
             over
             all
             ,
             both
             as
             he
             is
             the
             Sonne
             of
             God
             ,
             or
             as
             the
             Apostle
             saith
             
               Rom.
               9.
               5.
               
               God
               over
               all
               ,
               blessed
               for
               ever
               ,
            
             yea
             even
             as
             man
             he
             is
             over
             or
             above
             all
             creatures
             ,
             being
             exalted
             to
             a
             higher
             degree
             of
             glory
             ,
             majesty
             ,
             and
             dignity
             ,
             then
             man
             or
             Angel
             ever
             was
             ,
             or
             shall
             be
             :
             but
             neither
             his
             divine
             omnipotency
             ,
             nor
             the
             height
             of
             glory
             and
             honour
             which
             as
             man
             he
             is
             exalted
             to
             ,
             nor
             both
             these
             together
             in
             the
             Mediator
             and
             Head
             of
             the
             Church
             ,
             omnipotency
             and
             exaltation
             to
             glory
             ,
             can
             prove
             that
             (
             as
             Mediator
             )
             he
             exerciseth
             his
             Kingly
             office
             over
             all
             Principalities
             and
             Powers
             ,
             and
             that
             they
             hold
             of
             and
             under
             him
             as
             Mediator
             .
             Mr.
             Hussey
             replieth
             that
             the
             Text
             makes
             Christ
             over
             or
             above
             Principalities
             and
             Powers
             ,
             not
             onely
             in
             dignity
             and
             honour
             ,
             but
             as
             King
             or
             Head
             of
             them
             ,
             and
             that
             thus
             we
             must
             understand
             the
             comparison
             ,
             that
             he
             
               is
               above
               Principality
               in
               Principality
               ,
               Power
               in
               Power
               ,
               Might
               in
               Might
               ,
               Dominion
               in
               Dominion
               .
            
             This
             is
             nothing
             but
             a
             begging
             of
             what
             is
             in
             Question
             :
             That
             the
             Power
             and
             Dominion
             of
             the
             civil
             Magistrate
             ,
             is
             eminently
             in
             Christ
             as
             Mediator
             ,
             and
             from
             him
             (
             so
             considered
             )
             derived
             to
             the
             Magistrate
             ,
             is
             that
             which
             I
             deny
             can
             be
             proved
             from
             that
             Text
             ;
             and
             lo
             when
             he
             comes
             to
             the
             point
             of
             probation
             ,
             
             he
             supposeth
             what
             he
             had
             to
             prove
             .
             My
             exposition
             of
             the
             Text
             made
             good
             sence
             ;
             For
             as
             an
             earthly
             King
             is
             exalted
             to
             have
             more
             power
             and
             more
             glory
             ,
             then
             those
             not
             onely
             of
             his
             Subjects
             ,
             but
             of
             another
             State
             or
             Kingdom
             to
             whom
             he
             is
             not
             King
             ;
             so
             the
             Mediator
             and
             King
             of
             the
             Church
             is
             exalted
             to
             power
             and
             glory
             far
             above
             all
             Principality
             and
             Power
             ,
             but
             is
             not
             therefore
             Head
             or
             King
             or
             Governor
             to
             all
             Principality
             and
             Power
             ,
             as
             Mediator
             .
             And
             as
             me
             exposition
             makes
             good
             sence
             of
             the
             Text
             ,
             his
             makes
             very
             bad
             sence
             of
             it
             .
             For
             if
             Christ
             as
             Mediator
             be
             head
             and
             King
             of
             all
             Principalities
             ,
             powers
             ,
             and
             Dominions
             ,
             then
             he
             is
             ,
             as
             Mediator
             ,
             head
             and
             King
             of
             Heathenish
             and
             Turkish
             Principality
             ,
             Power
             ,
             might
             ,
             and
             Dominion
             ;
             and
             when
             the
             Apostle
             wrote
             this
             to
             the
             Ephesians
             ,
             it
             must
             be
             granted
             (
             according
             to
             Mr.
             Husseys
             glosse
             )
             that
             Christ
             as
             Mediator
             was
             head
             and
             King
             of
             the
             Romane
             Emperour
             ,
             and
             that
             Caesar
             held
             his
             office
             of
             and
             under
             Christ
             as
             Mediator
             :
             for
             if
             head
             of
             all
             Principality
             ,
             how
             shall
             they
             except
             any
             ?
          
           
             I
             further
             brought
             severall
             reasons
             from
             the
             Text
             it self
             .
             The
             first
             was
             this
             ,
             
               The
               honour
               and
               dignity
               of
               Jesus
               Christ
               there
               spoken
               of
               ,
               hath
               place
               not
               onely
               in
               this
               world
               ,
               but
               in
               that
               which
               is
               to
               come
               (
               vers
               .
            
             21
             )
             
               But
               the
               Kingdom
               and
               Government
               which
               is
               given
               to
               Christ
               as
               Mediator
               ,
               shall
               not
               continue
               in
               the
               World
               to
               come
               .
            
             Mr.
             Hussey
             answereth
             pag.
             41.
             this
             is
             
               Ignoratio
               el
               nehi
            
             ,
             it
             followeth
             not
             ,
             
               that
               which
               belongeth
               to
               him
               in
               reference
               to
               the
               World
               to
               come
               ,
               belongeth
               not
               to
               him
               as
               Mediator
               ,
               therefore
               that
               Government
               that
               is
               given
               to
               him
               in
               reference
               to
               this
               World
               ,
               is
               not
               given
               to
               him
               as
               Mediator
               .
            
             But
             still
             he
             beggs
             what
             is
             in
             Question
             ,
             and
             divideth
             asunder
             what
             the
             Text
             coupleth
             together
             ,
             
               not
               onely
               in
               this
               World
               ,
               but
               also
               in
               that
               which
               is
               to
               come
               :
            
             here
             is
             a
             rising
             and
             heightning
             ,
             but
             no
             contradistinction
             ,
             nothing
             here
             of
             one
             exaltation
             in
             reference
             to
             the
             World
             to
             come
             ,
             another
             in
             reference
             to
             this
             World
             :
             but
             that
             exaltation
             of
             Christ
             above
             every
             name
             that
             is
             named
             ,
             (
             which
             this
             Text
             speaks
             of
             )
             beginnes
             in
             this
             World
             ,
             and
             shall
             continue
             in
             the
             World
             to
             come
             .
             
               Calvin
               .
               in
               Eph.
               1.
               21.
               
               Seculi
               autem
               futuri
               disertam
               facit
               mentionem
               ,
               ut
               significet
               non
               temporalem
               esse
               Christi
               excellentiam
               ,
               sed
               aeternam
               .
               He
               makes
               expresse
               mention
               of
               the
               World
               to
               come
               ,
               that
               he
               may
               signifie
               Christs
               excellency
               not
               to
               be
               temporal
               ,
               but
               eternal
               .
            
             This
             doth
             well
             
             agree
             to
             the
             dignity
             ,
             excellency
             ,
             glory
             ,
             and
             honour
             of
             Christ
             ,
             but
             it
             cannot
             be
             said
             that
             Christ
             shall
             for
             ever
             continue
             in
             his
             Kingly
             Office
             as
             Mediator
             .
          
           
             The
             second
             reason
             which
             I
             fetcht
             from
             the
             Text
             ,
             was
             from
             vers
             .
             22.
             
             
               He
               hath
               put
               all
               things
               under
               his
               feet
            
             ;
             that
             is
             ,
             all
             things
             except
             the
             Church
             ,
             saith
             Zanchius
             .
             But
             all
             things
             are
             not
             yet
             put
             under
             his
             feet
             ,
             except
             in
             respect
             of
             Gods
             decree
             ;
             It
             is
             not
             yet
             done
             actually
             .
             Heb.
             2.
             8.
             
             Now
             Christ
             reignes
             as
             Mediator
             before
             all
             things
             be
             put
             under
             his
             feet
             ,
             not
             after
             all
             things
             are
             put
             under
             his
             feet
             ,
             which
             is
             clear
             1
             
               Cor.
               15.
               25.
               
               Act.
            
             2.
             34
             ,
             35.
             
             Mr.
             Husseys
             reply
             pag.
             41.
             42.
             saith
             ,
             that
             the
             Church
             is
             not
             here
             to
             be
             excepted
             ,
             but
             Church
             and
             all
             is
             here
             put
             under
             Christs
             feet
             ,
             which
             he
             proveth
             by
             
               Heb.
               2.
               8.
               
               He
               left
               nothing
               that
               is
               not
               put
               under
               him
               .
            
             But
             this
             cannot
             be
             understood
             to
             be
             actually
             done
             ;
             for
             the
             next
             words
             say
             ,
             
               But
               now
               we
               see
               not
               yet
               all
               things
               put
               under
               him
               :
            
             and
             if
             not
             done
             actually
             ,
             but
             in
             respect
             of
             Gods
             decree
             and
             fore-knowledge
             ,
             (
             according
             to
             the
             sence
             I
             gave
             out
             of
             Hierome
             on
             Eph.
             1.
             22.
             
             )
             how
             can
             it
             strengthen
             him
             in
             this
             particular
             ?
             
               We
               see
               not
               yet
            
             .
             This
             yet
             shall
             not
             expire
             till
             the
             end
             ,
             when
             Christ
             shall
             put
             down
             all
             authority
             and
             power
             .
             And
             now
             when
             it
             is
             said
             
               He
               hath
               put
               all
               things
               under
               his
               feet
               .
               Ephes.
            
             1.
             22.
             that
             the
             Church
             is
             not
             meant
             to
             be
             comprehended
             ,
             but
             to
             be
             excepted
             in
             that
             place
             as
             Zanchius
             saith
             ,
             may
             thus
             appear
             ;
             the
             Apostle
             distinguisheth
             the
             
               all
               things
            
             from
             the
             Church
             ,
             and
             calls
             the
             Church
             the
             body
             of
             Christ
             ,
             and
             him
             the
             head
             to
             that
             body
             ,
             but
             the
             
               all
               things
            
             are
             put
             under
             Christs
             feet
             (
             his
             body
             is
             not
             under
             his
             feet
             ,
             but
             under
             the
             head
             )
             and
             he
             over
             all
             things
             :
             for
             so
             runs
             the
             Text
             ,
             
               and
               hath
               put
               all
               things
               under
               his
               feet
               ,
               and
               gave
               him
               to
               be
               the
               head
               over
               all
               things
               to
               the
               Church
               ,
               which
               is
               his
               body
               .
            
          
           
             And
             whereas
             Mr.
             Hussey
             distinguisheth
             between
             Christs
             putting
             all
             his
             enemies
             under
             his
             feet
             ,
             1
             Cor.
             15.
             25.
             and
             the
             Fathers
             putting
             all
             things
             under
             his
             feet
             ,
             
               Ibid.
               vers
            
             .
             27.
             and
             maketh
             this
             latter
             to
             be
             an
             actual
             putting
             under
             him
             of
             friends
             ,
             foes
             ,
             Church
             and
             all
             ,
             whence
             it
             seems
             he
             would
             have
             it
             to
             follow
             ,
             that
             Christ
             reignes
             as
             Mediator
             ,
             even
             after
             all
             things
             are
             put
             under
             his
             feet
             .
             He
             is
             herein
             easily
             confuted
             from
             Heb.
             2.
             
             ●
             .
             Where
             God
             the
             Father
             his
             putting
             all
             things
             under
             Christs
             
             feet
             ,
             is
             plainly
             declared
             to
             be
             a
             thing
             to
             come
             ,
             and
             not
             yet
             actually
             done
             .
          
           
             The
             next
             reason
             which
             I
             gave
             out
             of
             the
             Text
             was
             from
             those
             words
             ,
             
               And
               gave
               him
               to
               be
               the
               head
               over
               all
               thiags
               to
               the
               Church
            
             ;
             Christs
             headship
             and
             his
             Government
             as
             Mediator
             ,
             are
             commensurable
             .
             
               Christ
               is
               a
               head
               to
               none
               but
               to
               his
               Church
               .
            
             These
             words
             of
             mine
             Mr.
             Hussey
             changeth
             thus
             :
             
               he
               is
               head
               over
               none
               saith
               Mr.
            
             Gilespie
             ,
             
               but
               his
               Church
            
             ,
             and
             then
             he
             addeth
             ,
             
               Is
               this
               to
               argue
               out
               of
               Scripture
               ,
               or
               rather
               to
               deny
               and
               outface
               the
               Scripture
               ?
               the
               Scripture
               saith
               ,
               he
               is
               over
               all
               .
            
             See
             what
             unconscionable
             impudent
             boldnesse
             this
             is
             ,
             to
             cite
             my
             words
             (
             yea
             in
             a
             different
             character
             too
             ,
             that
             his
             Reader
             may
             beleeve
             it
             the
             better
             )
             and
             yet
             to
             change
             not
             onely
             my
             words
             ,
             but
             my
             meaning
             .
             I
             purposely
             kept
             my self
             to
             the
             Text
             ,
             that
             Christ
             is
             a
             head
             to
             none
             but
             to
             his
             Church
             ,
             yet
             he
             that
             is
             the
             Churches
             head
             is
             over
             all
             things
             .
             And
             since
             Mr.
             Hussey
             will
             needs
             hold
             that
             Christ
             as
             Mediator
             is
             head
             of
             all
             things
             (
             which
             the
             Text
             saith
             not
             )
             what
             were
             the
             consequence
             hereof
             ?
             The
             Text
             saith
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               over
               all
               things
            
             ,
             not
             over
             all
             persons
             onely
             :
             So
             Heb.
             2
             7
             ,
             8.
             compared
             with
             Psal.
             8.
             6
             ,
             7.
             
             Whence
             it
             followes
             by
             Mr.
             Husseys
             principles
             (
             which
             I
             tremble
             to
             mention
             )
             that
             Christ
             as
             Mediator
             is
             Head
             and
             King
             not
             onely
             of
             men
             ,
             but
             of
             sheep
             ,
             oxen
             ,
             fowles
             ,
             and
             fishes
             .
             Behold
             how
             dangerous
             it
             is
             for
             men
             to
             be
             wise
             above
             that
             which
             is
             written
             .
          
           
             The
             last
             reason
             which
             I
             brought
             from
             the
             last
             verse
             ,
             was
             this
             ,
             The
             Church
             is
             there
             called
             Christs
             fulnesse
             in
             reference
             to
             his
             Headship
             .
             This
             Mr.
             Hussey
             saith
             ,
             seemeth
             to
             come
             tolerably
             from
             the
             Text
             ;
             but
             the
             next
             words
             ,
             
               that
               which
               makes
               him
               full
               and
               compleat
               so
               farre
               as
               he
               is
               a
               Head
               or
               King
               :
            
             he
             calls
             a
             fallacy
             ,
             
               How
               commeth
               this
               word
               King
               in
               here
               ?
            
             saith
             he
             ;
             First
             here
             he
             yeelds
             that
             the
             Church
             makes
             Christ
             full
             and
             compleat
             so
             farre
             as
             he
             is
             a
             Head
             ,
             whence
             it
             followeth
             that
             as
             Mediator
             he
             is
             onely
             the
             Churches
             head
             ,
             and
             there
             is
             no
             other
             body
             of
             Christ
             but
             the
             Church
             ;
             for
             if
             the
             Church
             be
             his
             fulnesse
             ,
             his
             compleat
             body
             ,
             there
             can
             be
             no
             other
             body
             of
             Christ.
             Doth
             not
             this
             destroy
             what
             he
             hath
             been
             arguing
             for
             ,
             that
             Christ
             as
             Mediator
             is
             head
             of
             all
             Principality
             and
             Power
             ?
             And
             for
             the
             word
             King
             ,
             it
             may
             well
             come
             in
             where
             Head
             commeth
             :
             for
             is
             not
             Christs
             
             Kingdom
             as
             Mediator
             ,
             commensurable
             with
             his
             Headship
             as
             Mediator
             ?
             Is
             he
             as
             Mediator
             King
             to
             any
             to
             whom
             he
             is
             not
             Head
             ?
             Surely
             this
             very
             answer
             as
             it
             is
             his
             last
             ,
             so
             it
             really
             yeeldeth
             the
             cause
             .
          
           
             The
             tenth
             objection
             is
             that
             which
             I
             my self
             moved
             to
             prevent
             my
             Antagonists
             .
             Christ
             is
             called
             
               the
               Head
               of
               all
               Principality
               and
               Power
               ,
               Col.
            
             2.
             10.
             
          
           
             To
             this
             I
             answered
             out
             of
             
               Bullinger
               ,
               Gualther
            
             ,
             and
             Tossanus
             ;
             the
             scope
             and
             meaning
             of
             the
             Apostle
             ,
             is
             to
             shew
             that
             Christ
             is
             true
             God
             ,
             and
             therefore
             we
             must
             not
             understand
             the
             Apostle
             to
             speak
             of
             Christs
             headship
             as
             he
             is
             Mediator
             ,
             but
             as
             he
             is
             the
             natural
             and
             eternal
             Sonne
             of
             God.
             
               Mr.
               Hussey
            
             pag.
             34.
             thinks
             it
             is
             no
             good
             consequence
             ,
             the
             Apostle
             speaks
             not
             of
             Christ
             as
             Mediator
             ,
             because
             he
             speaks
             of
             him
             as
             true
             God
             ,
             
               Is
               not
               Christ
            
             saith
             he
             ,
             
               true
               God
               as
               Mediator
            
             ?
             I
             answer
             ,
             As
             Mediator
             he
             is
             God-man
             .
             But
             he
             must
             remember
             the
             Argument
             is
             urged
             to
             prove
             the
             subordination
             of
             all
             Principality
             and
             power
             to
             Jesus
             Christ
             as
             Mediator
             .
             Now
             let
             him
             prove
             that
             the
             Apostle
             speaketh
             there
             of
             Christ
             as
             Mediator
             ;
             I
             say
             he
             speaketh
             of
             Christ
             as
             God
             ;
             He
             cannot
             conclude
             against
             what
             I
             said
             ,
             except
             he
             argue
             thus
             ,
             that
             which
             Christ
             is
             as
             God
             ,
             he
             is
             as
             Mediator
             ;
             which
             is
             false
             ,
             as
             I
             have
             made
             it
             appear
             else-where
             .
             Well
             :
             but
             
               Mr.
               Hussey
            
             proves
             from
             the
             Text
             that
             Christ
             is
             there
             spoken
             of
             as
             Mediator
             .
             vers
             .
             9
             ,
             10.
             
             For
             
               in
               him
               dwelleth
               the
               fulnesse
               of
               the
               God-head
               bodily
               ,
               and
               ye
               are
               compleat
               in
               him
               which
               is
               the
               head
               of
               all
               Principality
               and
               power
               .
            
             But
             he
             draweth
             no
             argument
             from
             the
             words
             .
             Neither
             is
             there
             any
             thing
             in
             them
             which
             maketh
             against
             me
             .
             The
             Apostle
             shews
             them
             ,
             that
             the
             man
             Jesus
             Christ
             is
             also
             true
             God
             ,
             equal
             and
             consubstantial
             with
             the
             Father
             ;
             for
             the
             very
             fulnesse
             of
             the
             God-head
             is
             in
             him
             ,
             that
             is
             ,
             he
             is
             fully
             and
             compleatly
             God
             ,
             so
             that
             saith
             Calvin
             ,
             they
             who
             desire
             something
             more
             then
             Christ
             ,
             must
             desire
             something
             more
             then
             God.
             Wherefore
             our
             Writers
             make
             the
             right
             use
             of
             this
             place
             when
             they
             bring
             it
             against
             the
             Socinians
             ,
             to
             prove
             the
             God-head
             of
             Christ.
             See
             
               Christian.
               Becman
               .
               exercit
            
             .
             9.
             
             This
             fulnesse
             of
             the
             God-head
             is
             in
             Christ
             bodily
             ,
             that
             is
             ,
             either
             personally
             ,
             to
             distinguish
             him
             from
             the
             holy
             men
             of
             God
             ,
             who
             were
             inspired
             by
             the
             holy
             Ghost
             ;
             or
             substantially
             ,
             as
             others
             
             take
             the
             Word
             ,
             in
             opposition
             to
             the
             Tabernacle
             and
             Temple
             in
             which
             the
             God-head
             was
             
               typically
               .
               Ye
               are
               compleat
               in
               him
               ,
            
             saith
             the
             Apostle
             ,
             meaning
             because
             he
             is
             compleatly
             God
             ,
             so
             that
             we
             need
             not
             invocate
             or
             worship
             Angels
             ,
             as
             if
             we
             were
             not
             compleat
             in
             Christ.
             
               Mr.
               Hussey
            
             admitteth
             what
             I
             said
             concerning
             the
             scope
             of
             the
             place
             ,
             to
             teach
             the
             Colossians
             not
             to
             worship
             Angels
             ,
             because
             servants
             :
             But
             saith
             he
             ,
             
               may
               they
               not
               worship
               Christ
               as
               Mediator
               ?
               yes
               doubtlesse
               they
               may
               .
            
             No
             doubt
             he
             that
             is
             Mediator
             must
             be
             worshipped
             ,
             because
             he
             is
             God
             ;
             Christ
             God-man
             is
             the
             object
             of
             divine
             adoration
             ,
             and
             his
             God-head
             is
             the
             cause
             of
             that
             adoration
             ;
             but
             whether
             he
             is
             to
             be
             worshipped
             because
             he
             is
             Mediator
             ,
             or
             under
             this
             formall
             consideration
             as
             Mediator
             ;
             and
             whether
             the
             Mediator
             ought
             to
             be
             therefore
             adored
             with
             divine
             adoration
             ,
             because
             he
             is
             Mediator
             ,
             is
             
               res
               altioris
               indaginis
            
             .
             If
             
               Mr.
               Hussey
            
             please
             to
             read
             and
             consider
             what
             divers
             School
             ▪
             men
             have
             said
             upon
             that
             point
             ,
             as
             
               Aquinas
               tertia
               part
               .
               quaest
               .
               25.
               art
               .
               1.
               
               &
               2.
               
               Alex.
               Alensis
               Sum.
               Theol.
               part
               ▪
               3.
               quaest
               .
               30.
               membr
               .
               2.
               
               Suarez
               in
               tertiam
               part
               .
               Thomae
               Disp.
               53.
               sect
               .
               1.
               
               Valentia
               Comment
               .
               in
               Tho.
               Tom.
               4.
               
               Disp.
               1.
               quaest
               .
               24.
               punct
               .
               1.
               
               Tannerus
               Theol.
               Scholast
               .
               Tom.
               4.
               
               Disp.
               1.
               quaest
               .
               7.
               
               Dub.
            
             7.
             
             But
             much
             more
             if
             he
             please
             to
             read
             
               Disputatio
               de
               adoratione
               Christi
               ,
               habita
               inter
               Faustum
               Socinum
               &
               Christianum
               Francken
               :
            
             and
             above
             all
             Dr.
             
               Voetius
               select
               .
               disput
               .
               ex
               poster
               .
               part
               .
               Theol.
               Disp.
               14.
               
               An
               Christus
               qua
               Mediator
               sit
               adorandus
               ?
            
             Then
             I
             beleeve
             he
             will
             be
             more
             wary
             and
             cautious
             what
             he
             holds
             concerning
             that
             Question
             .
             But
             I
             must
             not
             be
             ledd
             out
             of
             my
             way
             to
             multiply
             Questions
             unnecessarily
             :
             All
             that
             I
             said
             was
             ,
             that
             the
             Apostle
             teacheth
             the
             Colossians
             ,
             not
             to
             worship
             Angels
             ,
             because
             they
             are
             servants
             ,
             but
             Christ
             the
             Son
             of
             the
             living
             God
             ,
             who
             is
             the
             Head
             and
             Lord
             of
             Angels
             ;
             and
             in
             that
             place
             the
             Apostle
             speaketh
             of
             the
             honour
             which
             is
             due
             to
             Christ
             as
             God
             ;
             and
             if
             we
             would
             know
             in
             what
             sence
             the
             Apostle
             calls
             Christ
             the
             Head
             of
             all
             Principality
             and
             Power
             ,
             see
             how
             he
             expounds
             himsel
             Coloss.
             1.
             15
             ,
             16
             ,
             17.
             speaking
             of
             the
             God-head
             of
             Jesus
             Christ.
             Finally
             ,
             If
             
               Mr.
               Hussey
            
             will
             prove
             any
             thing
             from
             Coloss.
             2.
             10.
             against
             us
             ,
             he
             must
             prove
             that
             those
             words
             
               which
               is
               the
               head
               of
               all
               Principality
               and
               power
               ,
            
             are
             meant
             in
             reference
             not
             onely
             to
             the
             Angels
             ,
             but
             to
             Civil
             Magistrates
             ;
             
             and
             next
             ,
             that
             they
             are
             meant
             of
             Christ
             ,
             not
             onely
             as
             God
             ,
             but
             as
             Mediator
             .
             Both
             which
             he
             hath
             to
             prove
             ,
             for
             they
             are
             not
             yet
             proved
             .
          
        
         
           
             
               CHAP.
               VII
            
             .
             Arguments
             for
             the
             Negative
             of
             that
             Question
             formerly
             propounded
             .
          
           
             MY
             Arguments
             against
             the
             derivation
             of
             Magistracy
             from
             Jesus
             Christ
             as
             Mediator
             ,
             and
             against
             the
             Magistrates
             holding
             of
             his
             office
             of
             and
             under
             Christ
             as
             Mediator
             ,
             are
             these
             .
          
           
             First
             ,
             This
             Doctrine
             doth
             evacuate
             and
             nullifie
             the
             civil
             Authority
             and
             Government
             of
             all
             Heathen
             or
             Pagan
             Magistrat●
             ;
             for
             which
             way
             was
             the
             authority
             of
             Government
             derived
             from
             Christ
             ,
             and
             from
             him
             as
             Mediator
             ,
             to
             a
             Pagan
             Magistrate
             or
             Emperour
             ?
             If
             he
             hath
             not
             his
             power
             from
             Christ
             as
             Mediator
             ,
             then
             he
             is
             but
             an
             usurper
             ,
             and
             hath
             no
             just
             title
             to
             reign
             ,
             according
             to
             their
             Principles
             which
             hold
             that
             all
             government
             ,
             even
             civil
             ,
             is
             given
             to
             C
             rist
             ,
             and
             to
             him
             as
             Mediator
             .
             
               Mr.
               Hussey
            
             forsooth
             doth
             learnedly
             yeeld
             the
             argument
             ,
             and
             answereth
             pag.
             20.
             that
             not
             onely
             it
             is
             a
             sin
             to
             be
             a
             Heathen
             ,
             but
             the
             government
             of
             a
             Heathen
             is
             sinfull
             and
             unlawfull
             ,
             for
             which
             he
             gives
             this
             reason
             ,
             
               Whatsoever
               is
               not
               of
               faith
               is
               sin
               .
            
             He
             might
             as
             well
             conclude
             ,
             in
             that
             sence
             ,
             that
             the
             best
             vertues
             of
             the
             Heathen
             were
             sin
             ,
             because
             not
             of
             faith
             ,
             that
             is
             ,
             accidentally
             sin
             ,
             in
             respect
             of
             the
             end
             ,
             or
             manner
             of
             doing
             ,
             not
             materially
             ,
             or
             in
             their
             own
             nature
             .
             Vpon
             the
             same
             reason
             he
             must
             conclude
             ,
             that
             the
             government
             of
             a
             Christian
             Magistrate
             is
             unlawfull
             ,
             if
             it
             be
             not
             of
             faith
             ,
             as
             oftimes
             it
             is
             not
             ,
             through
             the
             blindnesse
             and
             corruption
             of
             mens
             hearts
             who
             govern
             .
             But
             whether
             is
             
             the
             government
             of
             a
             Heathen
             Magistrate
             
               per
               se
               ,
               simpliciter
               ,
               &
               ex
               natura
               sua
               ,
            
             unlawful
             and
             sinful
             ?
             Whether
             hath
             he
             any
             just
             right
             or
             title
             to
             Government
             and
             Magistracy
             ?
             If
             his
             title
             to
             civil
             Magistracie
             be
             just
             ,
             and
             if
             his
             government
             be
             in
             it self
             materially
             and
             substantially
             lawful
             ▪
             then
             he
             must
             have
             a
             Commission
             from
             Christ
             ,
             and
             from
             him
             as
             Mediator
             :
             This
             I
             suppose
             cannot
             be
             
               Mr.
               Husseys
            
             sence
             ,
             for
             he
             hath
             not
             answered
             one
             syllable
             to
             the
             argument
             ,
             tending
             that
             way
             .
             But
             if
             the
             Government
             of
             an
             Heathen
             Magistrate
             be
             in
             it self
             materially
             ,
             substantially
             ,
             and
             in
             the
             nature
             of
             the
             tenure
             ,
             sinfull
             and
             unlawfull
             ,
             so
             that
             as
             long
             as
             he
             remains
             an
             Heathen
             ,
             he
             hath
             no
             reall
             right
             ,
             nor
             true
             title
             to
             Government
             ,
             but
             onely
             a
             pretended
             and
             usurped
             title
             (
             which
             must
             needs
             be
             
               Mr.
               Husseys
            
             sence
             ,
             if
             he
             hath
             answered
             any
             thing
             at
             all
             to
             my
             Argument
             )
             then
             he
             goeth
             crosse
             not
             onely
             to
             the
             holy
             men
             of
             God
             in
             the
             old
             Testament
             who
             honoured
             Heathen
             Princes
             ,
             and
             were
             subject
             to
             them
             as
             to
             lawful
             Magistrates
             ;
             but
             also
             to
             the
             doctrine
             of
             Jesus
             Christ
             ,
             who
             taught
             his
             Disciples
             to
             give
             unto
             Caesar
             what
             is
             Caesars
             ;
             and
             of
             the
             Apostles
             who
             in
             their
             time
             exhorted
             the
             Churches
             to
             be
             subject
             even
             to
             Heathen
             Magistrates
             (
             for
             they
             had
             no
             other
             at
             that
             time
             )
             to
             obey
             them
             ,
             to
             pray
             for
             them
             .
             
               Rom.
               13.
               
               Titus
               3.
               1.
               1
               
               Tim.
               2.
               1
               ,
               2.
               1
               
               Pet.
            
             2.
             13
             ,
             14.
             17.
             
             It
             is
             justly
             condemned
             as
             one
             of
             the
             errors
             of
             the
             Anabaptists
             ,
             that
             an
             heathen
             Magistrate
             is
             not
             to
             be
             acknowledged
             as
             a
             lawfull
             Magistrate
             ,
             or
             as
             being
             from
             God.
             See
             
               Gerhard
               loc
               .
               com
               .
               Tom.
               6.
               
               Pag.
               498
               499
               P.
               Hinkelmannus
               de
               Anabaptismo
               disp
               .
               13.
               cap.
            
             1.
             
             The
             Scriptures
             now
             cited
             are
             so
             clear
             ,
             that
             when
             
               Mr.
               Hussey
            
             saith
             of
             the
             heathen
             Magistrate
             ,
             
               Let
               Baal
               plead
               for
               himself
            
             ,
             he
             might
             as
             well
             have
             said
             ,
             that
             Christ
             and
             his
             Apostles
             pleaded
             for
             Baal
             .
             They
             that
             plead
             for
             the
             authority
             of
             an
             heathen
             Magistrate
             do
             not
             plead
             for
             Baal
             ,
             but
             for
             God
             ,
             and
             for
             his
             ordinance
             :
             for
             
               the
               powers
               that
               be
               ,
               are
               ordained
               of
               God
               ,
            
             saith
             Paul
             speaking
             even
             of
             the
             heathen
             Magistrates
             ,
             Rom.
             13.
             1.
             
             But
             what
             will
             
               Mr.
               Hussey
            
             say
             ,
             if
             his
             great
             master
             Erastus
             be
             found
             a
             pleader
             for
             Baal
             ,
             as
             much
             as
             I
             am
             ?
             
               Confirm
               .
               Thes.
               lib.
               3.
               cap.
               2.
               pag.
            
             184.
             speaking
             of
             the
             heathen
             and
             unbeleeving
             Magistrates
             ,
             before
             whom
             the
             Corinthians
             went
             to
             law
             one
             against
             another
             ,
             he
             saith
             ,
             
               An
               non
               est
               impius
               quoque
               Magistratus
               à
               Deo
               praepositus
               ,
            
             
             
               ut
               subjectes
               quoslibet
               ab
               injuria
               &
               vi
               tueatur
               ?
               Is
               not
               the
               ungodly
               Magistrate
               also
               preferred
               by
               God
               ,
               that
               he
               may
               defend
               any
               of
               his
               Subjects
               from
               injury
               and
               violence
               .
            
             Yea
             the
             Scriptures
             afore
             touched
             are
             so
             clear
             in
             this
             point
             ,
             that
             
               Gamachaeus
               in
               primam
               secunda
               Quaest.
               4.
               
               &
               5.
               cap.
            
             33.
             though
             he
             hold
             that
             by
             humane
             and
             Ecclesiastical
             right
             ,
             Pagan
             Princes
             lose
             their
             dominion
             and
             authority
             over
             their
             Subjects
             ,
             when
             their
             Subjects
             turne
             Christians
             ;
             yet
             he
             acknowledgeth
             that
             they
             still
             retain
             their
             former
             Jurisdiction
             over
             those
             Subjects
             ,
             by
             the
             Law
             of
             God
             and
             nature
             .
             Surely
             one
             might
             as
             well
             say
             ,
             that
             heathen
             Parents
             are
             unlawful
             ,
             and
             heathen
             masters
             are
             unlawful
             ,
             and
             heathen
             husbands
             are
             unlawful
             ;
             (
             all
             which
             were
             contrary
             to
             the
             Word
             of
             God
             )
             as
             to
             say
             that
             heathen
             Magistrates
             are
             unlawful
             .
             Take
             the
             instance
             in
             Parents
             ,
             for
             all
             lawful
             Magistrates
             are
             fathers
             by
             the
             fifth
             Commandement
             .
             Doth
             the
             paternity
             of
             a
             heathen
             father
             
               differre
               specie
            
             ,
             from
             the
             paternity
             of
             a
             Christian
             father
             ?
             are
             they
             not
             both
             lawful
             parents
             ,
             being
             made
             such
             by
             God
             and
             nature
             ?
             are
             not
             their
             children
             bound
             to
             honour
             them
             ,
             and
             be
             subject
             to
             them
             ,
             and
             obey
             them
             in
             things
             lawful
             ?
             The
             paternity
             is
             the
             same
             
               in
               se
            
             ,
             but
             different
             modaliter
             that
             I
             may
             borrow
             a
             distinction
             from
             
               Mr.
               Hussey
            
             .
             The
             Christian
             father
             is
             sanctified
             ,
             and
             qualified
             to
             do
             service
             to
             Jesus
             Christ
             ,
             as
             a
             father
             ,
             in
             educating
             his
             children
             Christianly
             ,
             which
             an
             heathen
             father
             can
             not
             do
             .
             So
             the
             heathen
             Magistrate
             ,
             and
             the
             Christian
             Magistrate
             are
             both
             lawful
             Magistrates
             ,
             being
             made
             such
             by
             God
             and
             nature
             ,
             or
             by
             election
             of
             people
             :
             they
             are
             both
             of
             them
             to
             be
             honoured
             ,
             submitted
             unto
             ,
             and
             obeyed
             ,
             they
             are
             both
             of
             them
             the
             ministers
             of
             God
             for
             good
             to
             their
             people
             :
             their
             power
             is
             the
             same
             
               in
               actu
               signato
            
             ,
             though
             not
             
               in
               actu
               exercito
            
             .
             The
             heathen
             Magistrate
             may
             do
             and
             ought
             to
             do
             what
             the
             Christian
             Magistrate
             doth
             ;
             but
             the
             Christian
             Magistrate
             is
             fitted
             ,
             qualified
             ,
             enabled
             ,
             and
             sanctified
             to
             glorifie
             and
             serve
             Jesus
             Christ
             ,
             as
             a
             Magistrate
             ,
             which
             the
             heathen
             Magistrate
             is
             not
             .
          
           
             Secondly
             ,
             They
             that
             hold
             the
             derivation
             of
             Magistracy
             to
             be
             from
             Jesus
             Christ
             ,
             and
             that
             it
             is
             held
             of
             and
             under
             him
             as
             Mediator
             ,
             must
             either
             shew
             from
             Scripture
             that
             Jesus
             Christ
             as
             Mediator
             hath
             given
             a
             commission
             of
             Vicegerentship
             or
             Deputyship
             to
             the
             Christian
             Magistrate
             ,
             or
             otherwise
             acknowledge
             ,
             
             that
             they
             have
             given
             the
             most
             dangerous
             and
             deadly
             wound
             ,
             even
             to
             Christian
             Magistracy
             it self
             ,
             which
             ever
             before
             it
             received
             .
             
               Mr.
               Hussey
            
             pag.
             20
             answereth
             ,
             
               I
               conceive
               he
            
             (
             the
             Christian
             Magistrate
             )
             
               hath
               a
               Commission
               from
               Christ
            
             :
             but
             when
             he
             should
             prove
             it
             (
             which
             my
             argument
             calld
             for
             )
             here
             he
             is
             at
             a
             losse
             .
             He
             citeth
             
               Psal.
               72
               ▪
               11.
               
               All
               Kings
               shall
               fall
               downe
               before
               him
               ,
               all
               Nations
               shall
               serve
               him
               .
               Isa.
               60.
               12.
               
               That
               Nation
               and
               Kingdom
               that
               will
               not
               serve
               thee
               shall
               perish
               .
            
             I
             hope
             indeed
             there
             is
             a
             time
             comming
             when
             all
             Kings
             shall
             fall
             down
             before
             Jesus
             Christ
             ,
             and
             all
             Nations
             shall
             serve
             him
             ,
             and
             that
             will
             make
             an
             end
             of
             the
             Erastian
             controversie
             .
             But
             I
             pray
             ,
             do
             all
             that
             serve
             Jesus
             Christ
             ,
             hold
             their
             office
             of
             and
             under
             Christ
             ,
             as
             Mediator
             ,
             and
             as
             his
             Vicegerents
             ?
             then
             the
             poorest
             servant
             that
             fears
             God
             shall
             be
             a
             Vicegerent
             of
             Jesus
             Christ
             ,
             as
             Mediator
             ,
             and
             shall
             have
             a
             commission
             from
             Christ
             to
             that
             effect
             ,
             for
             every
             godly
             servant
             doth
             not
             serve
             his
             master
             onely
             ,
             but
             Christ
             ,
             Eph.
             6.
             5
             ,
             6
             ,
             7.
             
             Again
             ,
             if
             those
             who
             shall
             perish
             because
             they
             serve
             not
             Christ
             ,
             be
             his
             Deputies
             and
             Vicegerents
             ;
             then
             the
             wickedest
             persecuters
             in
             the
             World
             shall
             have
             a
             commission
             of
             Vicegerentship
             from
             Jesus
             Christ.
             Well
             ,
             let
             the
             Christian
             Magistrate
             animadvert
             ,
             whether
             these
             men
             have
             done
             any
             thank-worthy
             service
             to
             Magistracy
             ,
             who
             will
             needs
             have
             it
             to
             hold
             of
             and
             un●er
             Christ
             as
             Mediator
             ,
             and
             by
             a
             commission
             of
             Vicegerentship
             from
             him
             ;
             and
             when
             they
             are
             put
             to
             it
             ,
             to
             produce
             that
             commission
             ,
             they
             prove
             no
             more
             then
             agreeth
             either
             to
             the
             meanest
             Christian
             ,
             or
             to
             the
             wickedest
             persecuter
             .
             The
             Ministery
             hath
             a
             clear
             undeniable
             commission
             from
             Christ
             as
             Mediator
             (
             even
             our
             opposites
             themselves
             being
             Judges
             )
             Matth.
             16.
             19.
             and
             28.
             19.
             20.
             
             
               Iohn
               20.
               21
               ,
               22
               ▪
               23.
               2
               
               Cor.
               5.
               19
               ,
               20.
               
               Eph.
               4.
               11
               ,
               12.
               
               Act.
               20.
               28.
               
               Tit.
            
             1.
             5.
             
             I
             say
             therefore
             again
             ▪
             let
             them
             also
             shew
             from
             Scripture
             a
             commission
             from
             Jesus
             Christ
             constituting
             Christian
             Magistrates
             to
             be
             his
             Vicegerents
             as
             he
             is
             Mediator
             ,
             and
             to
             hold
             their
             office
             of
             and
             under
             him
             as
             Mediator
             :
             which
             if
             they
             cannot
             shew
             ,
             they
             have
             done
             a
             greater
             disservice
             to
             the
             Christian
             Magistrate
             ,
             then
             they
             can
             easily
             repair
             or
             amend
             :
             We
             are
             sure
             the
             lawful
             Magistrate
             (
             whether
             Heathen
             or
             Christian
             )
             is
             Gods
             Vicegerent
             ▪
             and
             that
             is
             a
             safe
             holding
             of
             his
             office
             .
             But
             our
             opposites
             shall
             never
             prove
             ,
             that
             any
             civil
             
             Magistrate
             (
             though
             Christian
             and
             godly
             )
             is
             the
             Vicegerent
             of
             Jesus
             Christ
             as
             Mediator
             .
             And
             in
             seeking
             to
             prove
             it
             ,
             I
             am
             perswaded
             they
             shall
             but
             discover
             their
             own
             weaknesse
             ,
             and
             shall
             also
             weaken
             the
             Magistrates
             authority
             more
             then
             they
             can
             strengthen
             it
             .
          
           
             Thirdly
             ,
             The
             Scripture
             intimateth
             this
             difference
             between
             Ministery
             and
             Magistracy
             ;
             that
             the
             work
             of
             the
             Ministery
             and
             the
             administrations
             thereof
             are
             performed
             in
             the
             name
             of
             Jesus
             Christ
             as
             Mediator
             and
             King
             of
             the
             Church
             :
             the
             work
             of
             Magistracy
             not
             so
             ,
             except
             we
             adde
             to
             the
             Word
             of
             God
             ;
             they
             who
             will
             do
             any
             thing
             in
             the
             Name
             of
             Jesus
             Christ
             as
             Mediator
             ,
             and
             cannot
             find
             any
             Scripture
             which
             can
             warrant
             their
             so
             doing
             ,
             are
             lyars
             ,
             and
             the
             truth
             is
             not
             in
             them
             .
             Now
             let
             our
             opposites
             shew
             (
             if
             they
             can
             )
             where
             they
             find
             in
             Scripture
             ,
             that
             the
             Christian
             Magistrate
             is
             to
             rule
             in
             the
             name
             of
             Christ
             ,
             to
             judge
             in
             the
             name
             of
             Christ
             ,
             to
             make
             laws
             in
             the
             name
             of
             Christ
             ,
             to
             make
             war
             or
             peace
             in
             the
             name
             of
             Christ
             ,
             to
             punish
             evil
             doers
             with
             the
             Temporal
             Sword
             in
             the
             name
             of
             Christ.
             Of
             the
             Ministery
             I
             did
             shew
             ,
             that
             in
             the
             name
             of
             the
             Lord
             Jesus
             Christ
             we
             do
             assemble
             our selves
             together
             ,
             Matth.
             18.
             20.
             in
             his
             name
             doe
             we
             preach
             ,
             
               Luk.
               24.
               47.
               
               Act.
            
             4.
             17
             ,
             18.
             and
             5.
             28.
             44.
             and
             9.
             27.
             
             In
             his
             name
             do
             we
             baptize
             ,
             Act.
             2.
             38.
             and
             8.
             16.
             and
             19.
             5.
             
             In
             his
             name
             do
             we
             excommunicate
             ,
             1
             Cor.
             5.
             5.
             
             These
             my
             proofs
             from
             Scripture
             
               Mr.
               Hussey
            
             pag.
             21.
             professeth
             he
             will
             examine
             according
             to
             laws
             of
             disputation
             .
             I
             know
             none
             transgresseth
             those
             laws
             more
             than
             himself
             ,
             and
             even
             in
             this
             very
             place
             where
             he
             professeth
             to
             keep
             close
             to
             lawes
             of
             disputation
             :
             my
             first
             proof
             from
             Matth.
             18.
             20.
             he
             quarrelleth
             upon
             a
             meer
             mistake
             of
             his
             owne
             .
             He
             saith
             I
             brought
             it
             to
             prove
             the
             institution
             of
             Church-officers
             ,
             and
             that
             to
             prove
             it
             ,
             I
             do
             appropriate
             the
             meeting
             in
             the
             name
             of
             hCrist
             to
             Church-Officers
             ,
             and
             thereupon
             he
             tells
             us
             the
             Text
             saith
             not
             ,
             that
             none
             shall
             gather
             together
             in
             my
             name
             but
             Church-Officers
             .
             Are
             these
             
               Mr.
               Husseys
            
             lawes
             of
             disputation
             ?
             He
             had
             need
             to
             be
             a
             better
             disputer
             who
             calls
             others
             to
             School
             .
             I
             did
             not
             speak
             here
             of
             the
             Institution
             of
             Church-Officers
             ,
             and
             far
             lesse
             did
             I
             exclude
             all
             others
             from
             meeting
             in
             the
             name
             of
             Christ
             ;
             Church-officers
             assemble
             in
             the
             name
             of
             Christ
             with
             the
             Church
             ;
             and
             when
             they
             assemble
             
             in
             the
             name
             of
             Christ
             apart
             ,
             and
             without
             the
             multitude
             ,
             will
             it
             follow
             that
             because
             they
             meet
             in
             the
             name
             of
             Christ
             ,
             therefore
             none
             but
             they
             meet
             in
             the
             name
             of
             Christ.
             Well
             ,
             let
             
               Mr.
               Hussey
            
             try
             all
             his
             Logick
             in
             this
             consequence
             ,
             it
             will
             not
             do
             .
             The
             sixth
             general
             Councell
             ,
             Actione
             17.
             apply
             unto
             their
             owne
             oecumenicall
             Assembly
             ,
             that
             promise
             of
             Christ
             
               Matth.
               18.
               20.
               
               Where
               two
               or
               three
               are
               gathered
               together
               in
               my
               Name
               ,
               &c.
               
            
             Protestant
             Writers
             both
             in
             their
             Commentaries
             ,
             and
             Polemick
             Writings
             ,
             do
             usually
             apply
             the
             same
             Text
             to
             Synods
             and
             Councells
             :
             For
             instance
             ,
             
               Calvin
               .
               Instit.
               lib.
               4.
               cap.
               9.
               sect
            
             1.
             
             &
             2.
             holds
             that
             the
             authority
             of
             Councells
             dependeth
             upon
             that
             promise
             of
             Christ
             ,
             
               Where
               two
               or
               three
               are
               met
               together
               in
               my
               name
               ,
               &c.
               
            
             That
             which
             went
             before
             ,
             carries
             it
             to
             Assemblies
             for
             acts
             of
             discipline
             ,
             as
             being
             principally
             intended
             in
             that
             place
             .
             The
             promise
             ver
             .
             20.
             is
             general
             ,
             belonging
             to
             all
             Church
             Assemblies
             :
             yet
             in
             that
             place
             it
             is
             applyed
             to
             Assemblies
             of
             Church-Officers
             for
             discipline
             .
             But
             neither
             need
             I
             go
             so
             far
             in
             this
             present
             argument
             ;
             for
             when
             Church-Officers
             meet
             with
             the
             Church
             for
             the
             Word
             ,
             Sacraments
             ▪
             and
             other
             parts
             of
             Worship
             ,
             this
             is
             in
             the
             name
             of
             Jesus
             Christ
             ,
             without
             all
             controversie
             ,
             and
             this
             is
             enough
             to
             justifie
             all
             that
             I
             brought
             that
             Text
             for
             ;
             especially
             there
             being
             herein
             a
             difference
             between
             sacred
             and
             civil
             Assemblies
             :
             there
             is
             no
             such
             promise
             made
             to
             Magistrates
             Courts
             of
             Justice
             ,
             as
             to
             Church
             Assemblies
             .
             That
             which
             he
             citeth
             out
             of
             Dr.
             Whittaker
             and
             Bishop
             Mortoun
             makes
             nothing
             against
             me
             ,
             neither
             doth
             he
             quote
             the
             places
             ,
             peradventure
             because
             he
             found
             something
             in
             those
             passages
             which
             made
             against
             him
             .
             Whittakers
             sence
             is
             plainly
             of
             sacred
             ,
             and
             not
             of
             civil
             Assemblies
             .
             And
             for
             that
             so
             much
             controverted
             Text
             
               Matth.
               18.
               17.
               
               Tell
               the
               Church
               .
               Whittaker
            
             expoundeth
             it
             as
             we
             do
             against
             the
             Erastians
             ,
             
               Tell
               the
               Pastors
               and
               Rulers
               of
               the
               Church
               .
               Whittak
               .
               de
               Eccles.
               quaest
               .
               1.
               cap.
               2.
               
               Dic
               Ecclesiae
               ,
               hoc
               est
               Pastoribus
               &
               Praefectis
               Ecclesiae
               .
            
          
           
             As
             for
             preaching
             ,
             Mr.
             Hussey
             saith
             ,
             it
             is
             out
             of
             question
             that
             we
             preach
             in
             the
             name
             of
             Christ.
             Well
             :
             then
             let
             him
             shew
             such
             another
             thing
             of
             the
             Magistrate
             ,
             as
             is
             without
             controversie
             done
             by
             him
             in
             the
             name
             of
             Christ.
             
          
           
             But
             where
             I
             added
             ,
             that
             in
             the
             name
             of
             Jesus
             Christ
             we
             
             baptize
             ,
             though
             I
             said
             no
             more
             then
             the
             Scripture
             saith
             ,
             yet
             he
             is
             pleased
             to
             object
             against
             me
             .
             
               These
               places
               he
               citeth
            
             saith
             he
             ,
             
               to
               prove
               that
               we
               baptize
               in
               the
               Name
               of
               Jesus
               ,
               as
               exclusively
               to
               Father
               and
               holy
               Ghost
               ,
               (
               leaving
               out
               the
               words
               of
               the
               commission
               :
               Matth.
               28.
               
               Baptize
               in
               the
               name
               of
               the
               Father
               ,
               Son
               ,
               and
               holy
               Ghost
               )
               for
               so
               the
               state
               of
               his
               question
               doth
               require
               ;
               for
               he
               distinguisheth
               acutely
               and
               acurately
               between
               Christ
               as
               Mediator
               and
               second
               person
            
             (
             he
             should
             have
             said
             
               as
               second
               Person
               )
               in
               Trinity
               ,
               in
               all
               this
               Argument
               .
            
             And
             so
             he
             concludes
             that
             which
             I
             had
             said
             to
             be
             
               contrary
               to
               the
               words
               of
               the
               Commission
               and
               the
               practice
               of
               all
               Churches
               .
            
             What
             doth
             he
             drive
             at
             ?
             I
             cited
             plain
             Texts
             to
             prove
             that
             baptisme
             is
             administred
             in
             the
             name
             of
             Christ
             :
             Either
             
               Mr.
               Hussey
            
             denyeth
             that
             this
             is
             done
             in
             the
             name
             of
             Christ
             as
             Mediator
             :
             or
             he
             denyeth
             it
             not
             .
             If
             he
             denie
             it
             ,
             let
             him
             speak
             it
             out
             ,
             and
             he
             shall
             not
             want
             an
             answer
             .
             Mean
             while
             let
             him
             remember
             that
             himself
             pag.
             25.
             saith
             ,
             that
             Christ
             as
             Mediator
             did
             give
             that
             commission
             to
             the
             Apostles
             ,
             
               Go
               Preach
               and
               baptize
            
             .
             If
             he
             denie
             it
             not
             ,
             then
             let
             him
             give
             the
             like
             instance
             for
             Magistracy
             and
             civil
             Government
             ,
             to
             prove
             it
             to
             be
             managed
             in
             the
             name
             of
             Jesus
             Christ
             as
             Mediator
             ,
             else
             he
             must
             not
             plead
             that
             Magistracy
             is
             of
             the
             same
             tenure
             from
             Christ
             as
             the
             Ministery
             .
             Again
             ,
             either
             he
             admitteth
             a
             distinction
             between
             Christ
             as
             Mediator
             ,
             and
             as
             second
             person
             in
             Trinity
             ,
             or
             not
             .
             If
             he
             doe
             not
             ,
             he
             will
             infallibly
             wind
             himself
             into
             a
             grosse
             heresie
             ;
             as
             namely
             these
             two
             .
             1.
             
             He
             must
             denie
             that
             principle
             which
             according
             to
             the
             Word
             of
             God
             ,
             all
             Orthodox
             Divines
             hold
             against
             the
             Arrians
             and
             Antitrinitarians
             ,
             that
             t
             Christ
             as
             Mediator
             is
             subordinate
             unto
             ,
             and
             lesser
             then
             the
             Father
             ;
             but
             as
             second
             person
             in
             the
             Trinity
             he
             is
             not
             subordinate
             unto
             nor
             lesser
             then
             the
             Father
             ,
             nor
             the
             Father
             greater
             then
             he
             ,
             but
             as
             such
             he
             is
             equal
             with
             the
             Father
             in
             greatnesse
             ,
             glory
             ,
             and
             honour
             .
             2.
             
             As
             
               opera
               Trinitatis
               ad
               extra
               sunt
               indivisa
               ,
            
             he
             must
             also
             hold
             that
             whatsoever
             Christ
             as
             Mediator
             doth
             ,
             that
             also
             the
             Father
             and
             the
             holy
             Ghost
             doth
             :
             but
             Christ
             as
             Mediator
             did
             humble
             himself
             to
             the
             death
             ,
             offer
             himself
             in
             a
             sacrifice
             for
             sin
             ,
             maketh
             intercession
             for
             us
             ,
             Ergo
             ,
             he
             must
             conclude
             the
             Father
             doth
             the
             same
             .
             But
             if
             he
             do
             admit
             the
             distinction
             as
             Mediator
             ,
             and
             as
             second
             person
             in
             Trinity
             ,
             then
             why
             doth
             he
             so
             often
             quarrell
             it
             ?
             And
             in
             this
             
             very
             place
             his
             Argument
             must
             drive
             against
             that
             distinction
             ,
             or
             against
             nothing
             .
             But
             how
             doth
             the
             baptizing
             in
             the
             name
             of
             Christ
             as
             Mediator
             ,
             agree
             with
             the
             commission
             to
             baptize
             in
             the
             name
             of
             the
             Father
             ▪
             Son
             ,
             and
             holy
             Ghost
             ?
             Though
             this
             belong
             not
             to
             my
             Argument
             ,
             yet
             I
             will
             by
             the
             way
             speak
             to
             it
             .
             First
             I
             say
             ,
             the
             Question
             is
             of
             things
             or
             actions
             ,
             not
             of
             words
             .
             Mr.
             Hussey
             (
             it
             seems
             )
             did
             apprehend
             my
             meaning
             ,
             as
             if
             I
             had
             intended
             an
             expression
             to
             be
             made
             in
             the
             act
             of
             baptizing
             ,
             thus
             ,
             
               I
               baptize
               thee
               in
               the
               name
               of
               Iesus
               Christ.
            
             But
             I
             spake
             of
             the
             action
             ,
             not
             of
             the
             expression
             ,
             even
             as
             in
             the
             other
             instance
             I
             gave
             ;
             our
             assembling
             together
             is
             in
             the
             name
             of
             Christ
             ,
             though
             we
             do
             not
             say
             
               in
               terminis
               ,
               We
               are
               now
               assembled
               in
               the
               name
               of
               Christ.
            
             In
             baptisme
             Christ
             doth
             not
             command
             us
             to
             say
             ,
             either
             these
             words
             ,
             
               I
               baptize
               thee
               in
               the
               Name
               of
               Christ
            
             ;
             or
             these
             words
             ,
             
               I
               baptize
               thee
               in
               the
               Name
               of
               the
               Father
               ,
               Son
               ,
               and
               holy
               Ghost
               :
            
             but
             we
             are
             commanded
             to
             do
             the
             thing
             ,
             both
             in
             the
             name
             of
             Christ
             as
             Mediator
             ,
             and
             in
             the
             name
             of
             the
             Father
             ,
             Son
             ,
             and
             holy
             Ghost
             :
             But
             in
             different
             respects
             .
             A
             minister
             of
             Christ
             doth
             both
             preach
             and
             baptize
             in
             the
             name
             of
             Christ
             as
             Mediator
             ,
             that
             is
             
               vice
               Christi
               ▪
            
             in
             Christs
             stead
             ,
             and
             having
             authority
             for
             that
             effect
             from
             Christ
             as
             Mediator
             ;
             for
             Christ
             as
             Mediator
             gave
             us
             our
             commission
             to
             preach
             and
             baptize
             by
             Mr.
             Husseys
             confession
             .
             So
             that
             to
             preach
             and
             baptize
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             (
             which
             we
             find
             both
             of
             preaching
             ,
             Luk.
             24
             47.
             and
             of
             baptizing
             ,
             Act.
             2.
             38.
             
             )
             comprehendeth
             a
             formall
             commission
             ,
             power
             and
             authority
             given
             and
             derived
             from
             Christ
             ,
             I
             say
             not
             that
             it
             comprehendeth
             no
             more
             ,
             but
             this
             it
             doth
             comprehend
             .
             But
             when
             Christ
             biddeth
             us
             baptise
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             unto
             ,
             or
             into
             ,
             or
             
               in
               the
               name
            
             of
             the
             Father
             ,
             Son
             ,
             and
             holy
             Ghost
             ,
             Mat.
             28.
             19.
             this
             doth
             relate
             to
             the
             end
             and
             effect
             of
             baptisme
             ,
             or
             the
             good
             of
             the
             baptized
             (
             if
             we
             understand
             the
             words
             properly
             )
             not
             the
             authority
             of
             the
             baptizer
             ,
             as
             if
             a
             formall
             commission
             were
             there
             given
             him
             from
             the
             Father
             ,
             Son
             ,
             and
             holy
             Ghost
             .
             So
             that
             to
             baptize
             one
             in
             or
             unto
             the
             name
             of
             the
             Father
             ,
             Son
             ,
             and
             holy
             Ghost
             ,
             is
             properly
             meant
             both
             of
             sealing
             the
             parties
             right
             and
             title
             to
             the
             enjoyment
             of
             God
             himself
             ,
             as
             their
             God
             by
             covenant
             ,
             and
             their
             interest
             in
             the
             love
             of
             God
             ,
             the
             grace
             of
             Christ
             ,
             and
             the
             communion
             of
             the
             holy
             Ghost
             ;
             and
             of
             dedicating
             
             the
             party
             to
             the
             knowledge
             ,
             profession
             ,
             saith
             ,
             love
             ,
             and
             obedience
             of
             God
             ,
             the
             Father
             ,
             Son
             ,
             and
             holy
             Ghost
             .
          
           
             I
             return
             ,
             The
             next
             branch
             of
             my
             Argument
             was
             that
             we
             excommunicate
             in
             the
             name
             of
             Christ
             1
             Cor.
             5
             5.
             
             Mr.
             Hussey
             pag.
             22.
             saith
             I
             make
             great
             hast
             here
             ,
             
               deliver
               to
               Sathan
            
             saith
             he
             
               is
               not
               to
               excommunicate
               ,
               &c.
               
               But
               grant
               that
               it
               were
               excommunication
               ,
               &c.
               the
               decree
               was
               Pauls
               ,
               and
               not
               the
               Corinthians
               .
            
             What
             is
             meant
             by
             delivering
             to
             Sathan
             ,
             belongs
             to
             another
             debate
             .
             Call
             it
             an
             Apostolicall
             act
             ,
             or
             call
             it
             an
             Ecclesiasticall
             act
             ,
             or
             both
             ,
             yet
             it
             was
             done
             in
             the
             name
             of
             the
             Lord
             Jesus
             Christ
             ;
             the
             like
             whereof
             we
             find
             not
             in
             Scripture
             of
             any
             act
             of
             the
             civil
             Magistrate
             .
             Why
             doth
             he
             not
             attend
             to
             the
             drift
             of
             the
             Argument
             ?
             And
             as
             to
             his
             exceptions
             u
             they
             are
             no
             other
             then
             Prelats
             ,
             Papists
             ,
             and
             Socinians
             have
             made
             before
             him
             ,
             and
             which
             are
             answered
             long
             agoe
             .
             That
             the
             Apostle
             commandeth
             to
             excommunicate
             the
             incestuous
             man
             ,
             is
             acknowledged
             by
             Mr.
             Prynne
             .
             That
             he
             who
             is
             excommunicated
             may
             be
             truly
             said
             to
             be
             delivered
             to
             Sathan
             ,
             is
             undeniable
             ;
             for
             he
             that
             is
             cast
             out
             of
             the
             Church
             ,
             whose
             sins
             are
             retained
             ,
             on
             whom
             the
             Kingdom
             of
             heaven
             is
             shut
             and
             locked
             ,
             whom
             neither
             Christ
             nor
             his
             Church
             doth
             owne
             ,
             is
             delivered
             to
             Sathan
             ,
             who
             reignes
             without
             the
             Church
             .
             That
             this
             censure
             or
             punishment
             of
             excommunication
             was
             a
             Church
             act
             ,
             and
             not
             an
             Apostolicall
             act
             onely
             ,
             may
             thus
             appear
             .
             1.
             
             The
             Apostle
             blameth
             the
             Corinthians
             ,
             that
             it
             was
             not
             sooner
             done
             ;
             he
             would
             not
             have
             blamed
             them
             ,
             that
             a
             miracle
             was
             not
             wrought
             .
             2.
             
             He
             writeth
             to
             them
             ,
             to
             do
             it
             when
             they
             were
             gathered
             together
             ,
             not
             to
             declare
             or
             witnesse
             what
             the
             Apostle
             had
             done
             ,
             but
             to
             joyne
             with
             him
             in
             the
             authoritative
             doing
             of
             it
             ,
             vers
             .
             4.
             5.
             again
             he
             saith
             to
             them
             vers
             .
             7.
             
             
               Purge
               out
               therfore
               the
               old
               leaven
               .
            
             vers
             .
             12.
             
             
               Doe
               not
               ye
               judge
               them
               that
               are
               within
               ?
            
             vers
             .
             13.
             
             
               Put
               away
               from
               among
               your selves
               that
               wicked
               person
               .
            
             3.
             
             It
             was
             
               a
               censure
               inflicted
               by
               many
            
             ,
             2.
             
             Cor.
             2.
             6
             not
             by
             the
             Apostle
             alone
             ,
             but
             
               by
               many
            
             .
             4.
             
             The
             Apostle
             doth
             not
             absolve
             the
             man
             ,
             but
             writeth
             to
             them
             to
             forgive
             him
             ,
             2
             Cor.
             2.
             7.
             
             Lastly
             ,
             the
             Syriack
             maketh
             for
             us
             ,
             which
             runneth
             thus
             ,
             vers
             .
             4.
             
             
               That
               in
               the
               name
               of
               our
               Lord
               Jesus
               Christ
               ,
               you
               all
               may
               be
               gathered
               together
               ,
               and
               I
               with
               you
               in
               the
               Spirit
               ,
               with
               the
               power
               of
               our
               Lord
               Iesus
               Christ
               ,
            
             vers
             .
             5.
             
             
               That
               you
               may
               deliver
               him
               to
               Sathan
               .
               &c.
               
            
          
           
           
             But
             now
             at
             last
             Mr.
             Hussey
             comes
             home
             ,
             and
             gives
             this
             answer
             to
             my
             third
             Argument
             .
             
               A
               thing
               may
               be
               said
               to
               be
               done
               in
               the
               name
               of
               Christ
               or
               of
               God
               ,
               when
               men
               do
               any
               thing
               in
               confidence
               that
               God
               will
               assist
               us
               :
               so
               Psal.
            
             20
             5.
             
             
               In
               the
               name
               of
               our
               God
               will
               we
               set
               up
               our
               banners
               in
               confidence
               God
               will
               assist
               us
               :
               Thus
               I
               hope
               the
               Parliament
               and
               other
               Christians
               may
               undertake
               the
               businesse
               in
               the
               name
               of
               Christ
               ,
            
             &c.
             
             Secondly
             ,
             
               In
               the
               name
               of
               Christ
               a
               thing
               is
               said
               to
               be
               done
               ,
               that
               is
               done
               in
               the
               authority
               ,
               room
               ,
               and
               place
               of
               Christ
               ,
            
             &c.
             So
             he
             pag.
             24.
             seeking
             a
             knot
             in
             the
             rush
             .
             In
             the
             first
             part
             of
             his
             distinction
             ,
             he
             saith
             nothing
             to
             my
             Argument
             ,
             neither
             saith
             he
             any
             more
             of
             the
             Parliament
             then
             agreeth
             to
             all
             Christians
             ,
             the
             poorest
             and
             meanest
             ;
             for
             every
             Christian
             servant
             ,
             every
             Christian
             Artificer
             is
             bound
             to
             do
             whatsoever
             he
             doth
             ,
             in
             the
             name
             of
             Christ
             ,
             Colos.
             3.
             17.
             
             But
             what
             is
             that
             to
             the
             Argument
             ?
             Come
             to
             the
             other
             member
             of
             his
             distinction
             .
             The
             Ministers
             of
             Christ
             do
             act
             in
             the
             name
             of
             Christ
             :
             that
             is
             ,
             in
             the
             authority
             ,
             room
             and
             place
             of
             Christ
             ;
             We
             are
             Ambassadors
             for
             Christ
             ,
             and
             we
             preach
             in
             Christs
             stead
             ,
             2
             Cor.
             5.
             20.
             
             This
             he
             doth
             not
             nor
             cannot
             denie
             :
             (
             which
             makes
             good
             my
             Argument
             ;
             )
             Why
             did
             he
             not
             shew
             us
             the
             like
             concerning
             Magistracy
             ?
             I
             suppose
             he
             would
             ,
             if
             he
             could
             :
             this
             is
             the
             very
             point
             which
             he
             had
             to
             speak
             to
             ,
             but
             hath
             not
             done
             it
             .
          
           
             My
             fourth
             Argument
             against
             the
             Magistrates
             holding
             of
             his
             office
             of
             ,
             and
             under
             ,
             and
             for
             Christ
             ,
             that
             is
             ,
             in
             Christs
             room
             and
             stead
             as
             Mediator
             ,
             shall
             be
             that
             which
             was
             drawn
             from
             Luk.
             12.
             14.
             
             The
             Jewes
             were
             of
             the
             same
             opinion
             ,
             which
             Mr.
             Coleman
             and
             Mr.
             Hussey
             have
             followed
             ,
             namely
             ,
             that
             civil
             government
             should
             be
             put
             in
             the
             hands
             of
             Christ
             ,
             which
             they
             collected
             from
             Ier.
             23.
             5.
             
             
               He
               shall
               execute
               justice
               and
               judgement
               in
               the
               earth
            
             ;
             and
             such
             other
             Prophecies
             by
             them
             mis-understood
             .
             And
             hence
             it
             was
             that
             one
             said
             to
             Christ
             ,
             
               Master
               ,
               Speak
               to
               my
               brother
               that
               he
               divide
               the
               inheritance
               with
               me
               .
            
             Our
             Lords
             answer
             was
             ,
             
               Man
               who
               made
               me
               a
               Judge
               or
               a
               divider
               over
               you
               .
            
             Whatsoever
             act
             of
             authority
             is
             done
             by
             a
             Deputy
             or
             Vicegerent
             ,
             as
             representing
             his
             Master
             and
             Soveraigne
             ,
             may
             be
             done
             by
             the
             King
             himself
             when
             personally
             present
             :
             If
             therefore
             the
             Magistrate
             judge
             civil
             causes
             ,
             and
             divide
             inheritances
             ,
             
             as
             the
             Vicegerent
             of
             Christ
             ,
             and
             of
             Christ
             as
             Mediator
             ,
             then
             Christ
             himself
             ,
             when
             present
             in
             the
             dayes
             of
             his
             flesh
             ,
             had
             power
             as
             Mediator
             to
             judge
             such
             causes
             .
             But
             this
             Christ
             himself
             plainly
             denyeth
             .
             Let
             us
             hear
             Mr.
             Husseys
             answer
             ,
             pag.
             24.
             
             (
             It
             is
             the
             very
             same
             with
             that
             which
             
               Azorius
               Instit.
               mor.
               part
            
             .
             2.
             lib.
             4.
             cap.
             19.
             (
             pleading
             for
             the
             Popes
             Temporall
             Dominion
             )
             answereth
             concerning
             the
             point
             now
             in
             hand
             )
             
               It
               doth
               not
               follow
               that
               because
               Christ
               was
               not
               a
               Iudge
               actu
               exercito
               ,
               therefore
               the
               originall
               right
               of
               Government
               was
               not
               in
               him
               :
               And
               this
               Objection
               may
               be
               answered
               thus
               ,
               Christ
               doth
               not
               say
               he
               was
               not
               a
               Iudge
               ,
               but
               who
               made
               me
               a
               Iudge
               ?
               how
               dost
               thou
               know
               that
               I
               am
               a
               Iudge
               ?
               And
               thus
               Christ
               in
               the
               time
               of
               his
               humiliation
               did
               often
               hide
               the
               manifestation
               of
               his
               power
               .
            
             x
             What
             greater
             violence
             could
             be
             offered
             to
             the
             Text
             ?
             For
             the
             Verbe
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             constituit
             is
             purposely
             used
             to
             deny
             the
             power
             or
             right
             ,
             as
             well
             as
             the
             exercise
             ;
             and
             proveth
             that
             he
             was
             not
             a
             Judge
             
               actu
               signato
            
             ,
             having
             no
             such
             power
             nor
             authority
             given
             him
             ,
             it
             is
             the
             same
             phrase
             which
             is
             used
             Act.
             7.
             35.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               Who
               made
               thee
               a
               Ruler
               and
               a
               Judge
               ?
               Moses
            
             was
             then
             beginning
             to
             do
             the
             part
             of
             a
             Ruler
             and
             a
             Judge
             ,
             
               actu
               exercito
            
             ;
             but
             they
             refuse
             him
             as
             having
             no
             warrant
             ,
             power
             ,
             nor
             authority
             ,
             Act.
             6.
             3.
             the
             Apostles
             bid
             choose
             seven
             Deacons
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               whom
               we
               may
               appoint
            
             say
             they
             
               over
               this
               businesse
               ,
               Tit.
            
             1.
             5.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               :
               and
               ordain
               Elders
               in
               every
               City
               :
            
             yet
             neither
             can
             that
             of
             the
             Deacons
             ,
             nor
             this
             of
             the
             Elders
             ,
             be
             understood
             otherwise
             ,
             then
             of
             the
             right
             ,
             power
             ,
             and
             authority
             given
             them
             .
             See
             the
             like
             Heb.
             7.
             28.
             
             Luk.
             12.
             42.
             
             Matth.
             24.
             47.
             
             The
             scope
             therefore
             of
             Christs
             answer
             was
             this
             (
             as
             Aretius
             upon
             the
             place
             )
             
               non
               debeo
               aliena
               munia
               invadere
            
             .
             I
             ought
             not
             to
             invade
             such
             Offices
             as
             belong
             to
             others
             ,
             not
             to
             me
             .
          
           
           
             Some
             of
             the
             Jesuits
             (
             as
             forward
             as
             they
             are
             to
             defend
             the
             Temporal
             Power
             of
             the
             Pope
             as
             Christs
             Vicar
             on
             earth
             ,
             yet
             )
             cannot
             shut
             their
             eies
             against
             the
             light
             of
             this
             Text
             ,
             
               who
               made
               me
               a
               Judge
               or
               a
               divider
               over
               you
               ?
            
             But
             they
             are
             forced
             to
             acknowledge
             y
             that
             Christ
             denies
             that
             he
             had
             any
             right
             or
             authority
             to
             be
             a
             civil
             Judge
             .
             For
             how
             can
             he
             who
             is
             authorized
             to
             be
             a
             Judge
             say
             ,
             
               Who
               made
               me
               a
               Judge
            
             ?
          
           
             The
             fifth
             Argument
             I
             take
             from
             Iohn
             18.
             36.
             
             
               My
               Kingdom
               is
               not
               of
               this
               World.
            
             The
             great
             jealousie
             and
             fear
             which
             both
             Herod
             and
             Pilate
             had
             of
             Christ
             ;
             was
             ,
             that
             they
             understood
             he
             was
             a
             King.
             Christ
             clears
             himself
             in
             this
             point
             ,
             his
             Kingdom
             was
             such
             as
             they
             needed
             not
             be
             afraid
             of
             ,
             for
             though
             it
             be
             
               in
               the
               World
            
             ,
             it
             is
             not
             
               of
               the
               World
            
             ;
             though
             it
             be
             here
             ,
             it
             is
             not
             
               from
               hence
            
             ,
             it
             is
             heterogeneous
             to
             Temporal
             monarchy
             and
             civil
             Government
             .
             Mr.
             Hussey
             pag.
             24.
             tells
             us
             ,
             he
             knows
             not
             how
             those
             Governments
             that
             should
             be
             executed
             by
             Church-Officers
             ▪
             should
             savour
             lesse
             of
             the
             World
             then
             the
             civil
             Government
             .
             For
             this
             I
             remit
             him
             to
             those
             many
             and
             great
             differences
             ,
             which
             I
             have
             shewed
             between
             the
             civil
             and
             the
             Ecclesiastical
             Power
             .
             In
             the
             mean
             while
             my
             argument
             stands
             in
             force
             ;
             For
             if
             all
             civil
             Government
             were
             put
             in
             Christs
             hand
             as
             he
             is
             Mediator
             ,
             and
             he
             to
             depute
             and
             substitute
             others
             whom
             he
             will
             under
             him
             ;
             then
             what
             is
             there
             in
             that
             answer
             of
             his
             to
             Pilate
             ,
             which
             could
             convincingly
             answer
             those
             mistakes
             and
             misapprehensions
             of
             the
             nature
             of
             his
             Kingdom
             .
             That
             which
             is
             now
             taught
             by
             Master
             Hussey
             ,
             is
             the
             very
             thing
             which
             Herod
             and
             Pilate
             were
             afraid
             of
             :
             but
             Christ
             denyeth
             that
             which
             they
             were
             afraid
             of
             :
             and
             vers
             .
             36.
             is
             an
             answer
             to
             the
             Question
             asked
             ,
             vers
             .
             33.
             
             
               Art
               thou
               the
               King
               of
               the
               Jews
               ?
               My
               Kingdom
               is
               not
               of
               this
               World
               ,
            
             saith
             he
             .
             To
             the
             same
             sence
             (
             as
             Grotius
             upon
             the
             place
             noteth
             out
             of
             Eusebius
             )
             Christs
             kinsmen
             when
             they
             were
             asked
             concerning
             his
             Kingdome
             ,
             did
             answer
             to
             Domitian
             ,
             
             z
             that
             his
             Kingdom
             was
             not
             worldly
             ;
             but
             heavenly
             .
          
           
             Sixthly
             ,
             I
             prove
             the
             point
             from
             Luke
             17.
             20
             ,
             21.
             
             
               And
               when
               he
               was
               demanded
               of
               the
               Pharisees
               when
               the
               Kingdom
               of
               God
               should
               come
               ;
               he
               answered
               them
               and
               said
               ,
               The
               Kingdom
               of
               God
               commeth
               not
               with
               observation
               .
               Neither
               shall
               they
               say
               loe
               here
               ,
               or
               lo
               there
               ;
               For
               behold
               the
               Kingdom
               of
               God
               is
               within
               you
               .
            
             By
             the
             Kingdom
             of
             God
             is
             meant
             in
             this
             place
             the
             kingdom
             of
             the
             Messiah
             ,
             as
             Interpreters
             do
             unanimously
             agree
             .
             Both
             
               Iohn
               Baptist
            
             and
             Chrst
             himself
             had
             preached
             ,
             that
             the
             Kingdom
             of
             God
             was
             at
             hand
             ;
             and
             the
             Jews
             themselves
             were
             in
             expectation
             of
             the
             Messiah
             to
             make
             them
             free
             from
             the
             Roman
             yoke
             ,
             and
             to
             restore
             a
             temporal
             or
             earthly
             monarchy
             to
             Israel
             .
             Hereupon
             they
             aske
             when
             this
             Kingdom
             should
             come
             .
             His
             answer
             is
             ▪
             
               The
               Kingdom
               of
               God
               commeth
               not
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               with
               observation
            
             ,
             or
             
               outward
               shew
            
             and
             pomp
             ,
             but
             it
             is
             within
             you
             ,
             it
             is
             spiritual
             ,
             it
             belongs
             to
             the
             inward
             man.
             But
             if
             the
             Magistrate
             be
             Christs
             Vicegerent
             ,
             and
             hold
             his
             office
             of
             and
             under
             Christ
             as
             Mediator
             ,
             and
             if
             Christ
             as
             Mediator
             reigne
             in
             ,
             through
             and
             by
             the
             Magistrate
             ,
             then
             the
             Kingdom
             of
             the
             Messiah
             doth
             come
             with
             observation
             and
             pomp
             ,
             with
             a
             crown
             ,
             a
             scepter
             ,
             a
             sword
             ,
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             with
             princely
             splendor
             ,
             riches
             ,
             triumph
             ,
             such
             as
             the
             Pharisees
             then
             ,
             and
             the
             Jews
             now
             do
             expect
             :
             which
             saith
             Grotius
             is
             the
             thing
             that
             Christ
             here
             denieth
             ;
             For
             all
             the
             outward
             pomp
             ,
             observation
             ,
             splendor
             ,
             majesty
             ,
             power
             ,
             and
             authority
             ,
             which
             a
             Vicegerent
             hath
             ,
             doth
             principally
             redound
             unto
             his
             Master
             and
             Soveraign
             :
             So
             that
             by
             our
             opposites
             principles
             ,
             the
             Kingdom
             of
             Christ
             must
             come
             with
             observation
             ,
             because
             the
             dominion
             of
             the
             Magistrate
             (
             whom
             they
             hold
             to
             be
             his
             Vicegerent
             )
             commeth
             with
             observation
             .
          
           
             Seventhly
             ,
             That
             Government
             and
             authority
             which
             hath
             a
             foundation
             in
             the
             law
             of
             nature
             and
             Nations
             (
             yea
             might
             and
             should
             have
             had
             place
             and
             been
             of
             use
             ,
             though
             man
             had
             not
             sinned
             )
             cannot
             be
             held
             of
             and
             under
             and
             managed
             for
             Christ
             as
             he
             is
             Mediator
             .
             But
             Magistracy
             or
             civil
             Government
             hath
             a
             foundation
             in
             the
             law
             of
             Nature
             and
             Nations
             (
             yea
             might
             and
             should
             have
             had
             place
             and
             been
             of
             use
             though
             man
             had
             not
             sinned
             )
             Ergo.
             The
             reason
             of
             the
             proposition
             ,
             is
             because
             the
             
             law
             of
             nature
             and
             nations
             ,
             and
             the
             law
             which
             was
             written
             in
             mans
             heart
             in
             his
             first
             creation
             ,
             doth
             not
             flow
             from
             Christ
             as
             Mediator
             ,
             but
             from
             God
             as
             Creator
             :
             neither
             can
             it
             be
             said
             that
             Christ
             as
             Mediator
             ruleth
             and
             governeth
             all
             nations
             by
             the
             law
             of
             nature
             and
             nations
             ,
             or
             that
             Christ
             should
             have
             reigned
             as
             Mediator
             ,
             though
             man
             had
             not
             sinned
             .
             The
             Assumption
             is
             proved
             by
             
               Gerhard
               loc
               .
               com
               .
               Tom.
            
             6.
             pag.
             459.
             460.
             474
             
             In
             the
             state
             of
             innocency
             there
             had
             been
             no
             such
             use
             of
             Magistracy
             as
             now
             there
             is
             ;
             for
             there
             had
             been
             no
             evil
             doers
             to
             be
             punished
             ,
             no
             unruly
             persons
             to
             be
             restrained
             ;
             yet
             as
             the
             wife
             had
             been
             subject
             to
             the
             husband
             ,
             and
             the
             son
             to
             the
             Father
             ,
             so
             no
             doubt
             there
             had
             been
             an
             union
             of
             diverse
             families
             under
             one
             head
             ,
             man
             being
             naturally
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             as
             Aristotle
             calls
             him
             ,
             he
             is
             for
             society
             and
             policy
             ,
             and
             how
             can
             it
             be
             imagined
             that
             mankind
             multiplying
             upon
             the
             earth
             should
             have
             been
             without
             headship
             ,
             superiority
             ,
             order
             ,
             society
             ,
             govenment
             ?
             And
             what
             wonder
             that
             the
             law
             of
             nature
             teach
             all
             Nations
             some
             government
             :
             a
             Hicrome
             observeth
             ,
             that
             nature
             guideth
             the
             very
             reasonlesse
             creatures
             to
             a
             kind
             of
             Magistracy
             .
          
           
             Eightly
             ,
             If
             the
             Scripture
             hold
             forth
             the
             same
             derivation
             or
             origination
             of
             Magistracy
             in
             the
             Christian
             Magistrate
             and
             in
             the
             heathen
             Magistrate
             ,
             then
             it
             is
             not
             safe
             to
             us
             to
             hold
             that
             the
             Christian
             Magistrate
             holds
             his
             office
             of
             and
             under
             Christ
             as
             Mediator
             .
             But
             the
             Scripture
             doth
             hold
             forth
             the
             same
             derivation
             or
             origination
             of
             Magistracy
             in
             the
             Christian
             Magistrate
             ,
             and
             in
             the
             Heathen
             Magistrate
             .
             Ergo
             ,
             The
             proposition
             hath
             this
             reason
             for
             it
             ,
             because
             the
             Heathen
             Magistrate
             doth
             not
             hold
             his
             office
             of
             and
             under
             Christ
             as
             Mediator
             ;
             neither
             doth
             Mr.
             Hussey
             herein
             contradict
             me
             :
             onely
             he
             holds
             the
             heathen
             Magistrate
             and
             his
             Government
             to
             be
             unlawful
             :
             wherein
             he
             is
             Anabaptistical
             ,
             and
             is
             confuted
             by
             my
             first
             Argument
             .
             As
             for
             the
             Assumption
             ,
             it
             is
             proved
             from
             divers
             Scriptures
             ,
             and
             namely
             these
             ,
             Rom.
             13.
             1.
             
               the
               powers
               that
               be
               ,
               are
               ordained
               of
               God
               ,
            
             which
             is
             spoken
             of
             heathen
             Magistrates
             .
             Dan.
             2.
             37.
             
             
               Thou
               O
               King
               art
               a
               King
               of
               Kings
               ,
               for
               the
               God
               of
               heaven
               hath
               given
               thee
               a
               Kingdom
               ,
               Power
               ,
               and
               Strength
               ,
               and
               Glory
               .
            
             So
             saith
             Daniel
             to
             Nebuchadnezzar
             an
             Idolatrous
             and
             heathen
             King.
             See
             the
             like
             Ier.
             27.
             6.
             
             Isa.
             45.
             1.
             
             God
             sent
             his
             servant
             the
             Prophet
             to
             anoint
             Hazael
             
             King
             over
             Syria
             ;
             1
             Kings
             19.
             15.
             
             Read
             to
             this
             purpose
             
               Augustine
               de
               civit
               .
               Dei
               ,
               lib.
            
             5.
             cap.
             21.
             
             Where
             he
             saith
             b
             that
             the
             same
             God
             gave
             a
             Kingdom
             and
             authority
             both
             to
             the
             Romans
             ,
             Assyrians
             ,
             Persians
             ,
             Hebrews
             ;
             and
             that
             he
             who
             gave
             the
             Kingdom
             to
             the
             best
             Emperors
             ,
             gave
             it
             also
             to
             the
             worst
             ▪
             Emperors
             ;
             yea
             he
             that
             gave
             it
             to
             Constantine
             a
             Christian
             ▪
             did
             also
             give
             it
             saith
             he
             ,
             to
             Iulian
             the
             apostate
             .
             
               Tertullian
               Apol.
               cap.
            
             30.
             speaking
             of
             the
             heathen
             Emperors
             of
             that
             time
             ,
             saith
             that
             they
             were
             from
             God
             ,
             
               à
               quo
               sunt
               secundi
               ,
               post
               quem
               primi
               ante
               omnes
               ,
            
             that
             he
             who
             had
             made
             them
             men
             ,
             did
             also
             make
             them
             Emperors
             ,
             and
             give
             them
             their
             power
             .
             
               Ibid.
               cap.
            
             33.
             
             
               Ut
               meritò
               dixerim
               noster
               est
               magis
            
             Caesar
             ,
             
               ut
               a
               nostro
               Deo
               constitutus
               :
               so
               that
               I
               may
               justly
               say
               ,
            
             Caesar
             
               is
               rather
               ours
               ,
               as
               being
               placed
               by
               our
               God
               :
            
             saith
             he
             ,
             speaking
             to
             the
             Pagans
             in
             the
             behalf
             of
             Christians
             .
             Wherefore
             though
             there
             be
             huge
             and
             vast
             differences
             between
             the
             Christian
             Magistrate
             and
             the
             heathen
             Magistrate
             ,
             the
             former
             excelling
             the
             latter
             ,
             as
             much
             as
             light
             doth
             darknesse
             ,
             yet
             in
             this
             point
             of
             the
             derivation
             and
             tenure
             of
             Magistracy
             ;
             they
             both
             are
             equally
             interested
             ,
             and
             the
             Scripture
             sheweth
             no
             difference
             ,
             as
             to
             that
             point
             .
          
        
         
           
           
             
               CHAP.
               VIII
            
             .
             Of
             the
             Power
             and
             Priviledge
             of
             the
             Magistrate
             in
             things
             and
             causes
             Ecclesiastical
             ;
             what
             it
             is
             not
             ,
             and
             what
             it
             is
             .
          
           
             THe
             new
             notion
             that
             the
             Christian
             Magistrate
             is
             a
             Church-officer
             ,
             and
             Magistracy
             an
             Ecclesiastical
             as
             well
             as
             a
             civil
             administration
             ,
             calls
             to
             mind
             that
             of
             the
             Wise-man
             ;
             
               Is
               there
               any
               thing
               whereof
               it
               may
               be
               said
               ,
               See
               this
               is
               new
               ?
               it
               hath
               been
               already
               of
               old
               time
               which
               was
               before
               us
               .
               Plato
            
             in
             his
             Politicus
             (
             a
             little
             after
             the
             middle
             of
             that
             book
             )
             tells
             me
             ,
             that
             the
             Kings
             of
             Egypt
             were
             also
             Priests
             ,
             and
             that
             in
             many
             Cities
             of
             the
             Grecians
             ,
             the
             supream
             Magistrate
             had
             the
             administration
             of
             the
             holy
             things
             .
             Notwithstanding
             even
             in
             this
             particular
             there
             still
             appeareth
             some
             new
             thing
             under
             the
             Sun.
             For
             Plato
             tells
             me
             again
             Epist.
             8.
             that
             those
             supreme
             Magistrates
             who
             were
             Priests
             ,
             might
             not
             be
             present
             nor
             joyne
             in
             criminall
             nor
             capitall
             judgements
             ,
             lest
             they
             (
             being
             Priests
             )
             should
             be
             defiled
             .
             If
             you
             look
             after
             some
             other
             President
             for
             the
             union
             of
             civil
             and
             ecclesiastical
             Government
             ,
             secular
             and
             spirituall
             administrations
             ▪
             in
             one
             and
             the
             same
             person
             or
             persons
             ,
             perhaps
             it
             were
             not
             hard
             to
             find
             such
             presidents
             ,
             as
             our
             opposites
             will
             be
             ashamed
             to
             owne
             .
          
           
             I
             am
             sure
             Heathens
             themselves
             have
             known
             the
             difference
             between
             the
             office
             of
             Priests
             and
             the
             office
             of
             Magistrates
             .
             Aristotle
             
             
               de
               Repub.
               lib.
            
             4.
             cap.
             15.
             speaking
             of
             Priests
             saith
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               For
               this
               is
               another
               thing
               then
               civil
               Magistrates
               .
            
             He
             had
             said
             before
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               For
               a
               civil
               society
               hath
               need
               of
               many
               Rulers
               :
            
             but
             every
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             who
             is
             made
             by
             election
             or
             lot
             ,
             is
             not
             a
             civil
             Magistrate
             :
             and
             the
             first
             instance
             he
             giveth
             is
             that
             of
             the
             Priests
             :
             and
             so
             Aristotle
             would
             have
             the
             Priest
             to
             be
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             a
             Ruler
             ,
             but
             not
             a
             civil
             Magistrate
             .
             So
             
               de
               Repub.
               lib.
            
             7.
             cap.
             8.
             he
             distingu
             sheth
             between
             the
             Priests
             and
             the
             Judges
             in
             a
             Citty
             .
          
           
             But
             to
             the
             matter
             .
             I
             will
             here
             endeavour
             to
             make
             these
             two
             things
             appear
             .
             1.
             
             That
             no
             administration
             formally
             and
             properly
             Ecclesiasticall
             (
             and
             namely
             the
             dispencing
             of
             Church
             censures
             )
             doth
             belong
             unto
             the
             Magistrate
             ,
             nor
             may
             (
             according
             to
             the
             word
             of
             God
             )
             be
             assumed
             and
             exercised
             by
             him
             ,
             2.
             
             That
             Christ
             hath
             not
             made
             the
             Magistrate
             head
             of
             the
             Church
             ,
             to
             receive
             appeals
             (
             properly
             so
             called
             )
             from
             all
             Ecclesiasticall
             Assemblies
             .
             Touching
             the
             first
             of
             these
             ,
             it
             is
             no
             other
             than
             is
             held
             forth
             in
             the
             Irish
             Articles
             of
             Faith
             (
             famous
             among
             Orthodox
             and
             Learned
             men
             in
             these
             Kingdoms
             )
             which
             do
             plainly
             exclude
             the
             Magistrate
             from
             the
             administration
             of
             the
             Word
             and
             Sacraments
             ,
             and
             from
             the
             power
             of
             the
             keys
             of
             the
             Kingdom
             of
             Heaven
             .
             It
             is
             the
             unhappinesse
             of
             this
             time
             that
             this
             and
             other
             truths
             formerly
             out
             of
             controversie
             ,
             should
             be
             so
             much
             stuck
             at
             and
             doubted
             of
             by
             some
             .
          
           
             Now
             that
             the
             corrective
             part
             of
             Church-Government
             ,
             or
             the
             censure
             of
             scandalous
             persons
             in
             reference
             to
             the
             purging
             of
             the
             Church
             ,
             and
             keeping
             pure
             of
             the
             ordinances
             ,
             is
             no
             part
             of
             the
             Magistrates
             office
             ,
             but
             is
             a
             distinct
             charge
             belonging
             of
             right
             to
             Ministers
             and
             Elders
             ;
             as
             it
             may
             fully
             appear
             by
             the
             Arguments
             brought
             afterwards
             to
             prove
             a
             government
             in
             the
             Church
             distinct
             from
             Magistracy
             :
             (
             which
             Arguments
             will
             necessarily
             carry
             the
             power
             of
             Church
             censures
             and
             the
             administration
             of
             the
             keys
             of
             the
             Kingdom
             of
             Heaven
             into
             other
             hands
             then
             the
             Magistrates
             ;
             )
             so
             I
             shall
             here
             strengthen
             it
             by
             these
             confirmations
             .
          
           
             First
             ,
             Church-censures
             must
             needs
             be
             dispensed
             by
             Ministers
             and
             Elders
             ,
             because
             they
             are
             heterogeneous
             to
             Magistracy
             :
             For
             first
             ,
             the
             Magistrate
             by
             the
             power
             which
             is
             in
             his
             hand
             ,
             
             ought
             to
             punish
             any
             of
             his
             Subjects
             that
             doe
             evil
             ,
             and
             he
             ought
             to
             punish
             like
             si●s
             with
             like
             punishments
             .
             But
             if
             the
             power
             of
             Church-censures
             be
             in
             the
             Magistrates
             hands
             ,
             he
             cannot
             walk
             by
             that
             rule
             ;
             For
             Church-censures
             are
             onely
             for
             Church-members
             ,
             not
             for
             all
             Subjects
             :
             1
             Cor.
             5.
             10.
             12.
             
             Secondly
             ,
             Church-censures
             are
             to
             be
             executed
             in
             the
             name
             of
             Christ
             ,
             Matth.
             18.
             20.
             with
             vers
             .
             17
             ,
             18.
             1
             
             Cor.
             5.
             4.
             and
             this
             cannot
             be
             done
             in
             his
             name
             ,
             by
             any
             other
             but
             such
             as
             have
             commission
             from
             him
             to
             bind
             and
             loose
             ,
             forgive
             and
             retain
             sins
             .
             But
             where
             is
             any
             such
             commission
             given
             to
             the
             civil
             Magistrate
             ,
             Christian
             more
             then
             Heathen
             ?
             Thirdly
             ,
             Church-censures
             are
             for
             impenitent
             contumacious
             offenders
             :
             but
             the
             Magistrate
             doth
             and
             must
             punish
             offenders
             (
             when
             the
             course
             of
             Justice
             and
             law
             so
             requireth
             )
             whether
             they
             appear
             penitent
             or
             impenitent
             .
             Fourthly
             ,
             The
             Magistrates
             power
             of
             punishing
             offenders
             ,
             is
             bounded
             by
             the
             law
             of
             the
             land
             .
             What
             then
             shall
             become
             of
             such
             scandalls
             as
             are
             not
             crimes
             punishable
             by
             the
             law
             of
             the
             land
             ?
             such
             as
             obscene
             rotten
             talking
             ,
             adulterous
             and
             vile
             behaviour
             ,
             or
             the
             most
             scandalous
             conversing
             and
             companying
             together
             (
             though
             the
             crime
             of
             adultery
             cannot
             be
             proved
             by
             witnesses
             )
             living
             in
             known
             malice
             and
             envie
             ,
             refusing
             to
             be
             reconciled
             ,
             and
             thereupon
             lying
             off
             (
             it
             may
             be
             for
             a
             long
             time
             )
             from
             the
             Sacrament
             ,
             and
             the
             like
             ,
             which
             are
             not
             proper
             to
             be
             taken
             notice
             of
             by
             the
             civil
             Judge
             .
             So
             that
             in
             this
             case
             ,
             either
             there
             must
             be
             Church-censures
             and
             discipline
             exercised
             by
             Church-officers
             ,
             or
             the
             Magistrate
             must
             go
             beyond
             his
             limits
             :
             Or
             lastly
             .
             Scandalls
             shall
             spread
             in
             the
             Church
             ,
             and
             no
             remedy
             against
             them
             .
             Far
             be
             it
             from
             the
             thoughts
             of
             Christian
             Magistrates
             ,
             that
             scandalls
             of
             this
             kind
             shall
             be
             tolerated
             ,
             to
             the
             dishonour
             of
             God
             ,
             the
             laying
             of
             the
             stumbling
             blocks
             of
             bad
             examples
             before
             others
             ,
             and
             to
             the
             violation
             and
             pollution
             of
             the
             Ordinances
             of
             Jesus
             Christ
             ,
             who
             hath
             commanded
             to
             keep
             his
             ordinances
             pure
             .
          
           
             A
             second
             Argument
             may
             be
             this
             ,
             In
             the
             old
             Testament
             God
             did
             not
             command
             the
             Magistrates
             ,
             but
             the
             Priests
             to
             put
             a
             difference
             betwixt
             the
             prophane
             and
             the
             holy
             ,
             the
             unclean
             and
             the
             clean
             :
             Levit.
             10.
             10.
             
             Ezech.
             22.
             26.
             
             Ezech.
             44.
             23
             ,
             24.
             
             Deut.
             21.
             5.
             2
             
             Chron.
             23.
             18
             ,
             19.
             
             And
             in
             the
             new
             Testament
             ,
             the
             
             keyes
             of
             the
             Kingdom
             of
             Heaven
             are
             given
             to
             the
             Ministers
             of
             the
             Church
             :
             Matth.
             16.
             19.
             and
             18.
             18.
             
             Iohn
             20.
             23.
             but
             no
             where
             to
             the
             civil
             Magistrate
             .
             It
             belongeth
             to
             Church-officers
             to
             censure
             false
             doctrine
             .
             Revel
             .
             2.
             2.
             14.
             15.
             to
             decide
             controversies
             ,
             Acts
             16.
             4.
             and
             to
             examine
             and
             censure
             scandalls
             ,
             Ezech.
             44
             23
             ,
             24.
             which
             is
             a
             Prophecy
             concerning
             the
             ministery
             of
             the
             New
             Testament
             .
             And
             Elders
             judge
             an
             Elder
             ,
             1
             Tim.
             5.
             19.
             or
             any
             other
             Church-member
             .
             1
             Cor.
             5.
             12.
             
          
           
             Thirdly
             ,
             The
             Scripture
             holdeth
             forth
             the
             civil
             and
             Ecclesiastical
             power
             as
             most
             distinct
             ;
             insomuch
             that
             it
             condemneth
             the
             Spiritualizing
             of
             the
             civil
             Power
             ,
             aswell
             as
             the
             Secularizing
             of
             the
             Ecclesiastical
             power
             ;
             
               State
               Papacy
            
             ,
             aswell
             as
             Papal-State
             :
             Church-officers
             may
             not
             take
             the
             civil
             sword
             ,
             nor
             judg
             civil
             causes
             :
             Luke
             12.
             13
             ,
             14
             ,
             and
             22.
             25.
             
             Matth.
             26.
             52.
             2
             
             Cor.
             10.
             4.
             2
             
             Tim.
             2.
             4.
             
             So
             Uzzah
             might
             not
             touch
             the
             Ark
             :
             nor
             Saul
             offer
             burnt
             offerings
             :
             nor
             Uzziah
             burn
             incense
             :
             I
             wish
             we
             may
             not
             have
             cause
             to
             revive
             the
             proverb
             which
             was
             used
             in
             Ambrose
             his
             time
             .
             
               That
               Emperors
               did
               more
               covet
               the
               Priesthood
               ,
               then
               the
               Priests
               did
               covet
               the
               Empire
               .
            
             Shall
             it
             be
             a
             sin
             to
             Church-officers
             to
             exercise
             any
             act
             of
             civil
             government
             ?
             and
             shal
             it
             be
             no
             sin
             to
             the
             civil
             Magistrate
             to
             ingrosse
             the
             whole
             and
             sole
             power
             of
             Church-Government
             ?
             Are
             not
             the
             two
             powers
             formally
             and
             specifically
             distinct
             ?
             Of
             which
             before
             ▪
             Chap.
             4.
             
          
           
             It
             is
             to
             be
             well
             noted
             that
             Maccovius
             and
             Vedelius
             who
             ascribe
             a
             sort
             of
             Papal
             power
             to
             the
             civil
             Magistrate
             ,
             to
             the
             great
             scandall
             of
             the
             Reformed
             Church
             ;
             do
             notwithstanding
             acknowledge
             that
             Christ
             hath
             appointed
             Church
             discipline
             and
             censures
             ,
             and
             the
             same
             to
             be
             dispenced
             by
             Church-officers
             onely
             :
             And
             that
             the
             Magistrate
             as
             he
             may
             not
             preach
             the
             Word
             ,
             and
             administer
             the
             Sacraments
             ;
             So
             he
             may
             not
             exercise
             Church-discipline
             ,
             nor
             inslict
             spiritual
             censures
             ,
             such
             as
             excommunication
             .
             Though
             Erastus
             pag.
             175.
             hath
             not
             spared
             to
             say
             ,
             that
             the
             Magistrate
             may
             in
             the
             New
             Testament
             (
             though
             he
             might
             not
             in
             the
             old
             )
             exercise
             the
             ministeriall
             function
             ,
             if
             he
             can
             have
             so
             much
             leisure
             from
             his
             other
             employments
             .
          
           
             Fourthly
             ,
             The
             power
             of
             Church
             discipline
             is
             intrinsecall
             to
             the
             Church
             ,
             that
             is
             ,
             both
             they
             who
             censure
             ,
             and
             they
             who
             
             are
             censured
             ,
             must
             be
             of
             the
             Church
             ,
             1
             Cor.
             5.
             12.
             13.
             
             They
             must
             be
             of
             one
             and
             the
             same
             Corporation
             ,
             the
             one
             must
             not
             be
             in
             the
             body
             ,
             and
             the
             other
             out
             of
             the
             body
             .
             But
             if
             this
             power
             were
             in
             the
             Magistrate
             ,
             it
             were
             extrinsecall
             to
             the
             Church
             .
             For
             the
             Magistrate
             quatenus
             a
             Magistrate
             ,
             is
             not
             so
             much
             as
             a
             Church-member
             ;
             far
             lesse
             can
             the
             magistrate
             as
             magistrate
             have
             jurisdiction
             over
             Church-members
             ,
             as
             Church
             members
             ,
             even
             as
             the
             minister
             as
             minister
             is
             not
             a
             member
             of
             the
             Common-wealth
             or
             State
             ,
             far
             lesse
             can
             he
             ,
             as
             minister
             ,
             exercise
             jurisdiction
             over
             the
             Subjects
             ,
             as
             Subjects
             .
          
           
             The
             Christian
             magistrate
             in
             England
             is
             not
             a
             member
             of
             the
             Church
             as
             a
             magistrate
             ,
             but
             as
             a
             Christian.
             And
             the
             minister
             of
             Jesus
             Christ
             in
             England
             ,
             is
             not
             subject
             to
             the
             magistrate
             as
             he
             is
             a
             minister
             of
             Christ
             ,
             but
             as
             he
             is
             a
             member
             of
             the
             Common-wealth
             of
             England
             He
             was
             both
             a
             learned
             man
             and
             a
             great
             Royallist
             in
             Scotland
             ,
             who
             held
             that
             all
             Kings
             ,
             Infidel
             as
             well
             as
             Christian
             ,
             have
             equal
             authority
             and
             jurisdiction
             in
             the
             Church
             ,
             though
             all
             be
             not
             alike
             qualified
             or
             able
             to
             exercise
             it
             .
             
               Io.
               Wemius
               ,
               de
               Reg.
               primat
               .
               pag.
            
             123.
             
             Let
             our
             opposites
             loose
             this
             knot
             among
             themselves
             ;
             for
             they
             are
             not
             of
             one
             opinion
             about
             it
             .
          
           
             Fifthly
             ,
             Church-officers
             might
             and
             did
             freely
             and
             by
             themselves
             dispence
             Church-censures
             ,
             under
             Pagan
             and
             unbeleeving
             magistrates
             ,
             as
             is
             by
             all
             confessed
             :
             Now
             the
             Church
             ought
             not
             to
             be
             in
             a
             worse
             condition
             under
             the
             Christian
             magistrate
             ,
             then
             under
             an
             Infidel
             ;
             for
             the
             power
             of
             the
             Christian
             magistrate
             is
             cumulative
             ,
             not
             privative
             to
             the
             Church
             ;
             He
             is
             a
             
               Nursing
               Father
               ,
               Isa.
            
             49.
             23.
             not
             a
             Step-Father
             .
             He
             is
             keeper
             ,
             defender
             and
             guardian
             of
             both
             Tables
             ,
             but
             neither
             Judge
             nor
             Interpreter
             of
             Scripture
             .
          
           
             Sixthly
             ,
             I
             shall
             shut
             up
             this
             Argumentation
             with
             a
             convincing
             dilemma
             .
             The
             Assemblies
             of
             Church-officers
             being
             to
             exercise
             discipline
             ,
             and
             censure
             offences
             (
             which
             is
             supposed
             and
             must
             be
             granted
             in
             regard
             of
             the
             Ordinances
             of
             Parliament
             )
             either
             they
             have
             power
             to
             do
             this
             
               Iure
               proprio
            
             ,
             and
             
               virtute
               officii
            
             :
             or
             onely
             
               Iure
               devoluto
            
             ,
             and
             
               virtute
               delegationis
            
             ,
             such
             authority
             being
             derived
             from
             the
             magistrate
             ;
             If
             the
             former
             ;
             I
             have
             what
             I
             would
             ;
             If
             the
             latter
             ,
             then
             it
             followeth
             ,
             1.
             
             That
             
             where
             Presbyteries
             and
             Synods
             do
             exercise
             spirituall
             Jurisdiction
             ,
             not
             by
             any
             power
             derived
             from
             ,
             or
             dependant
             upon
             the
             civil
             Magistrate
             ,
             but
             in
             the
             name
             and
             authority
             of
             
               Iesus
               Christ
            
             ,
             and
             by
             the
             power
             received
             from
             him
             ,
             as
             in
             
               Scotland
               ,
               France
            
             ,
             the
             Low-Countries
             ,
             &c.
             there
             all
             Ecclesiastical
             censures
             ,
             such
             as
             deposition
             of
             Ministers
             ,
             and
             Excommunication
             of
             scandalous
             and
             obstinate
             persons
             .
             have
             been
             ,
             are
             ,
             and
             shall
             be
             void
             ,
             null
             ,
             and
             of
             no
             effect
             .
             Even
             as
             when
             the
             Prelaticall
             party
             did
             hold
             ,
             that
             the
             power
             of
             ordination
             and
             jurisdiction
             pertaineth
             onely
             to
             Prelats
             ,
             or
             such
             as
             are
             delegate
             with
             commission
             and
             authority
             from
             them
             :
             thereupon
             they
             were
             so
             put
             to
             it
             by
             the
             Arguments
             of
             the
             Anti-Episcopall
             party
             ,
             that
             they
             were
             forced
             to
             say
             ,
             that
             Presbyters
             ordained
             by
             Presbyters
             in
             other
             Reformed
             Churches
             ,
             are
             no
             Presbyters
             ,
             and
             their
             excommunication
             was
             no
             excommunication
             .
             2.
             
             It
             will
             follow
             ,
             that
             the
             Magistrate
             himself
             may
             excommunicate
             ,
             for
             
               nemo
               potest
               aliis
               delegare
               plus
               juris
               quam
               ipse
               habet
            
             ;
             No
             man
             can
             give
             from
             him
             by
             delegation
             or
             deputation
             to
             another
             ,
             that
             right
             or
             power
             which
             he
             himself
             hath
             not
             .
             3.
             
             If
             the
             power
             of
             excommunication
             come
             by
             delegation
             from
             the
             Magistrate
             ,
             either
             the
             Magistrate
             must
             in
             conscience
             give
             this
             power
             to
             Church-officers
             onely
             ,
             or
             he
             is
             free
             and
             may
             without
             sin
             give
             this
             power
             to
             others
             ;
             If
             the
             former
             ,
             what
             can
             bind
             up
             the
             Magistrates
             conscience
             ,
             or
             astrict
             the
             thing
             to
             Church-Officers
             ,
             except
             it
             be
             Gods
             ordinance
             that
             they
             only
             do
             it
             ?
             If
             the
             latter
             ,
             then
             though
             this
             Parliament
             hath
             hath
             taken
             away
             the
             old
             High
             Commission
             Court
             ,
             which
             had
             
               Potestatem
               utriusque
               gladii
            
             ,
             yet
             they
             may
             lawfully
             and
             without
             sin
             erect
             a
             new
             High
             Commission
             Court
             ,
             made
             up
             of
             those
             who
             shall
             be
             no
             Church-officers
             ,
             yea
             having
             none
             of
             the
             Clergy
             in
             it
             (
             as
             the
             other
             had
             )
             with
             commission
             and
             power
             granted
             to
             them
             to
             execute
             spiritual
             Jurisdiction
             and
             Excommunication
             ,
             and
             that
             not
             onely
             in
             this
             or
             that
             Church
             ,
             yea
             or
             Province
             ,
             but
             in
             any
             part
             of
             the
             whole
             Kingdom
             .
             So
             much
             of
             the
             first
             point
             .
             Now
             to
             the
             second
             ,
             concerning
             appeals
             to
             the
             Magistrate
             ,
             as
             to
             the
             head
             of
             the
             Church
             .
          
           
             It
             is
             asked
             ,
             what
             remedy
             shall
             there
             be
             against
             the
             abuse
             of
             Church-discipline
             by
             Church-officers
             ,
             except
             there
             be
             appeals
             from
             the
             Ecclesiastical
             Courts
             to
             the
             civil
             Magistrate
             :
             which
             if
             
             it
             be
             ,
             Church-officers
             will
             be
             the
             more
             wary
             and
             cautious
             to
             do
             no
             man
             wrong
             ,
             knowing
             that
             they
             may
             be
             made
             to
             answer
             for
             it
             :
             And
             if
             it
             be
             not
             ,
             there
             is
             a
             wide
             dore
             opened
             ,
             that
             ministers
             may
             do
             as
             they
             please
             .
          
           
             Answ.
             1
             Look
             what
             remedy
             thene
             is
             for
             abuses
             in
             the
             preaching
             of
             the
             Word
             ,
             and
             administration
             of
             the
             Sacraments
             ;
             the
             like
             remedy
             there
             is
             for
             abuses
             in
             Church-discipline
             ;
             Mal-administration
             of
             the
             Word
             and
             Sacraments
             is
             no
             lesse
             sinfull
             to
             the
             ministers
             ,
             and
             hurtful
             to
             others
             ,
             then
             mal-administration
             of
             discipline
             :
             and
             in
             some
             respects
             the
             former
             is
             more
             to
             the
             dishonour
             of
             God
             and
             destruction
             of
             men
             than
             the
             latter
             :
             Ministers
             have
             not
             an
             arbitrary
             power
             to
             preach
             what
             they
             will
             ,
             Now
             when
             the
             word
             is
             not
             truly
             preached
             ,
             nor
             the
             Sacraments
             duely
             administred
             by
             any
             minister
             or
             ministers
             ,
             the
             Magistrate
             seeketh
             the
             redresse
             of
             these
             things
             (
             in
             a
             constituted
             Church
             )
             by
             the
             convocating
             of
             Synods
             ,
             for
             examining
             ,
             discovering
             ,
             and
             judging
             of
             such
             errors
             and
             abuses
             as
             are
             found
             in
             particular
             Churches
             .
             But
             if
             the
             Synod
             should
             connive
             at
             ,
             or
             comply
             with
             that
             same
             error
             ;
             yet
             the
             Magistrate
             taketh
             not
             upon
             him
             the
             supreme
             and
             authoritative
             decision
             of
             a
             controversie
             of
             faith
             ,
             but
             still
             endeavoureth
             to
             help
             all
             this
             by
             other
             Ecclesiastical
             remedies
             ;
             as
             another
             Synod
             ,
             and
             yet
             another
             ,
             till
             the
             evil
             be
             removed
             .
             The
             like
             we
             say
             concerning
             abuses
             in
             Church-discipline
             :
             The
             Magistrate
             may
             command
             a
             resuming
             and
             re-examination
             of
             the
             case
             in
             another
             Synod
             :
             but
             still
             the
             Synod
             ratisieth
             or
             reverseth
             the
             censure
             .
             In
             which
             case
             it
             is
             betwixt
             the
             Magistrate
             and
             the
             Synod
             ,
             as
             betwixt
             the
             will
             and
             understanding
             ;
             for
             
               Voluntas
               imperat
               Intellectui
               quo
               ad
               exercitium
               ,
            
             yet
             notwithstanding
             
               determinatur
               per
               intectellum
               quoad
               specificationem
               actus
               .
            
          
           
             Take
             for
             instance
             this
             also
             .
             If
             it
             be
             a
             case
             deserving
             deposition
             or
             degradation
             :
             In
             such
             a
             case
             saith
             learned
             
               Salmasius
               appar
               .
               ad
               lib.
               de
               primatu
               pag.
            
             298.
             the
             Prince
             or
             Magistrate
             cannot
             take
             from
             a
             minister
             that
             power
             which
             was
             given
             him
             in
             ordination
             with
             imposition
             of
             hands
             ,
             for
             he
             cannot
             take
             away
             that
             which
             he
             cannot
             give
             .
             But
             if
             a
             Prince
             would
             have
             a
             minister
             for
             his
             offence●
             to
             be
             deprived
             of
             his
             ministeriall
             power
             ,
             he
             must
             take
             care
             that
             it
             be
             done
             by
             the
             ministers
             themselves
             ;
             
               qui
               Judices
            
             
             
               veri
               ipsius
               sunt
               ,
               &
               auferre
               soli
               possunt
               quod
               per
               ordinationem
               dederunt
               .
               Who
               are
               his
               true
               Judges
               ,
               and
               they
               onely
               can
               take
               away
               what
               by
               ordination
               they
               have
               given
               .
            
             Thus
             Salmasius
             .
          
           
             2.
             
             And
             further
             ,
             if
             Presbyteries
             or
             Synods
             exceed
             the
             bounds
             of
             Ecclesiasticall
             power
             ,
             and
             go
             without
             the
             Sphaere
             of
             their
             own
             activity
             ,
             interposing
             and
             judging
             in
             a
             civil
             cause
             which
             concerneth
             any
             mans
             life
             or
             estate
             ,
             The
             Magistrate
             may
             reverse
             and
             make
             null
             whatsoever
             they
             do
             in
             that
             kind
             ,
             and
             punish
             themselves
             for
             such
             abuse
             of
             their
             power
             ;
             As
             Solomon
             punished
             Abiathar
             ,
             and
             banished
             him
             to
             Anathoth
             ,
             he
             being
             guilty
             of
             high
             treason
             :
             1
             Kings
             2.
             26.
             
             It
             was
             not
             a
             case
             of
             scandall
             onely
             ,
             or
             of
             Delinquency
             or
             mal-administration
             in
             his
             Sacerdotall
             office
             ,
             otherwise
             it
             had
             fallen
             within
             the
             cognizance
             ,
             and
             jurisdiction
             of
             the
             Ecclesiastical
             Sanhedrin
             .
          
           
             3.
             
             Though
             the
             case
             be
             meerly
             spirituall
             and
             ecclesiastical
             the
             Christian
             Magistrate
             (
             by
             himself
             and
             immediatly
             )
             may
             not
             onely
             examine
             by
             the
             judgement
             of
             discretion
             the
             sentence
             of
             the
             Ecclesiastical
             Court
             ,
             but
             also
             when
             he
             seeth
             cause
             (
             either
             upon
             the
             complaint
             of
             the
             party
             ,
             or
             scandall
             given
             to
             himself
             )
             interpose
             by
             letters
             ,
             messages
             ,
             exhortations
             ,
             and
             sharp
             admonitions
             to
             the
             Presbyterie
             or
             Synod
             ,
             who
             in
             that
             case
             are
             bound
             in
             conscience
             ,
             with
             all
             respect
             and
             honour
             to
             the
             Magistrate
             ,
             to
             give
             him
             a
             reason
             of
             what
             they
             have
             done
             ,
             and
             to
             declare
             the
             grounds
             of
             their
             proceedings
             ,
             till
             by
             the
             blessing
             of
             God
             upon
             this
             free
             and
             fair
             dealing
             ,
             they
             either
             give
             a
             rationall
             and
             satisfactory
             accompt
             to
             the
             Magistrate
             ,
             or
             be
             themselves
             convinced
             of
             their
             mal-administration
             of
             Discipline
             .
          
           
             4
             And
             in
             extraordinary
             cases
             when
             the
             Clergy
             hath
             made
             defection
             ,
             and
             all
             Church
             discipline
             is
             degenerated
             into
             Tyrannie
             ,
             as
             under
             Popery
             and
             Prelacy
             it
             was
             ;
             it
             belongeth
             to
             the
             Magistrate
             to
             take
             the
             protection
             of
             those
             who
             are
             cast
             out
             or
             censured
             unjustly
             ;
             for
             extraordinary
             evils
             must
             have
             extraordinary
             helps
             .
             And
             in
             this
             sence
             we
             are
             to
             understand
             divers
             of
             our
             Reformers
             and
             others
             ,
             groaning
             under
             the
             pressures
             of
             the
             Roman
             Clergy
             ,
             and
             calling
             in
             the
             help
             of
             the
             civil
             Magistrate
             for
             their
             relief
             .
          
           
             But
             we
             deny
             that
             (
             in
             a
             well
             constituted
             Church
             )
             it
             is
             agreeable
             to
             the
             will
             of
             Christ
             ,
             for
             the
             Magistrate
             ,
             either
             
             c
             to
             receive
             appeals
             (
             properly
             so
             called
             )
             from
             the
             sentence
             of
             an
             Ecclesiastical
             Court
             ,
             or
             to
             receive
             complaints
             exhibited
             against
             that
             sentence
             by
             the
             party
             censured
             ,
             so
             as
             by
             his
             authority
             ,
             upon
             such
             complaint
             ,
             to
             nullifi●
             or
             make
             void
             the
             Ecclesiastical
             censure
             .
             The
             latter
             of
             these
             two
             V●…delius
             pleadeth
             for
             ,
             not
             the
             former
             .
             But
             Apollonius
             oppugneth
             the
             latter
             ,
             as
             being
             upon
             the
             matter
             all
             one
             with
             the
             former
             .
             Now
             to
             ascribe
             such
             power
             to
             the
             Magistrate
             ,
             is
             1.
             
             To
             change
             the
             Pope
             ,
             but
             not
             the
             Po●…edome
             ;
             the
             Head
             ,
             but
             not
             the
             Headship
             ;
             for
             is
             not
             this
             the
             Popes
             chief
             supremacy
             ,
             to
             judge
             all
             men
             ▪
             and
             to
             be
             judged
             of
             no
             man
             ,
             to
             ratifie
             or
             rescind
             at
             his
             pleasure
             the
             dec●ees
             of
             the
             Church
             ,
             Councels
             ●nd
             all
             :
             and
             shall
             this
             power
             now
             be
             transferred
             upon
             the
             Magistrate
             ?
             Good
             Lord
             ,
             where
             are
             we
             ,
             if
             this
             shall
             be
             the
             up-shot
             of
             our
             Reformation
             ?
             O●
             for
             it
             ?
             Shall
             we
             condemn
             the
             Papists
             and
             Anabaptists
             who
             give
             too
             little
             to
             the
             Magistrate
             ,
             and
             then
             joyn
             hands
             with
             the
             Arminians
             ,
             who
             give
             as
             much
             to
             the
             Magistrate
             as
             the
             Pope
             hath
             formerly
             usurp●d
             ?
             2.
             
             Appeals
             lie
             in
             the
             same
             line
             of
             subordination
             ,
             and
             do
             not
             go
             
               de
               g●…nere
               in
               genus
            
             ;
             but
             the
             civil
             and
             Ecclesiasticall
             Courts
             stand
             not
             in
             one
             line
             ,
             neither
             are
             they
             of
             one
             kind
             and
             nature
             ;
             they
             are
             
               disparata
               ,
               non
               subordinata
            
             .
             3.
             
             They
             who
             receive
             appeals
             ,
             have
             also
             power
             to
             〈◊〉
             the
             sentence
             ,
             else
             the
             appeal
             is
             in
             vain
             .
             But
             the
             Magistrate
             hath
             no
             power
             to
             execute
             the
             Church
             ce●sure
             ,
             nor
             to
             shut
             out
             of
             the
             Church
             ,
             our
             opposites
             themselves
             being
             Judges
             .
             It
             was
             not
             therefore
             without
             just
             cause
             that
             Augustine
             did
             v●ry
             ●uch
             ●lame
             the
             Donatists
             for
             their
             appealing
             from
             the
             Ecclesi●stical
             Assemblies
             ,
             to
             the
             Emperors
             and
             civil
             C●urts
             ,
             Epist.
             48.
             and
             Epist.
             162.
             
          
           
             There
             are
             two
             examples
             alledged
             from
             Scripture
             for
             appeals
             from
             Ecclesiastical
             to
             Civil
             Courts
             :
             One
             is
             the
             example
             of
             
               Ieremiah
               ;
               I●…r
            
             .
             26.
             
             The
             other
             is
             the
             example
             of
             
               Paul
               ,
               Act.
            
             25.
             
             But
             neither
             of
             the
             two
             prove
             the
             point
             .
             For
             1.
             
             Ieremiah
             was
             not
             censured
             by
             the
             Priests
             with
             any
             Spirituall
             or
             Ecclesiastical
             censure
             (
             of
             which
             alone
             our
             controversie
             is
             )
             but
             the
             Priests
             took
             him
             and
             said
             to
             him
             ,
             
               Thou
               shalt
               surely
               die
               .
               Jer.
            
             26.
             8.
             2.
             
             Would
             God
             that
             every
             Christian
             Magistrate
             may
             protect
             the
             servants
             of
             God
             from
             such
             unjust
             sentences
             and
             persecuting
             decrees
             .
             When
             Ecclesiasticall
             Courts
             are
             made
             up
             of
             bloody
             
             persecuters
             ▪
             that
             is
             an
             extraordinary
             evil
             which
             must
             have
             an
             extraordinary
             remedy
             .
             3.
             
             Neither
             yet
             is
             there
             any
             syllable
             of
             Ieremiahs
             appealing
             from
             the
             Priests
             to
             the
             Princes
             ,
             but
             the
             Text
             saith
             ,
             
               When
               the
               Princes
               of
               Judah
               heard
               these
               things
               ,
               then
               they
               came
               up
               ,
            
             &c.
             verse
             10.
             that
             is
             ,
             The
             Princes
             so
             soon
             as
             they
             understood
             that
             the
             Priests
             had
             taken
             Ieremiah
             ,
             and
             had
             said
             to
             him
             
               Thou
               shalt
               surely
               die
               .
               verse
            
             8.
             
             And
             being
             also
             informed
             that
             all
             the
             people
             were
             gathered
             together
             tumultuously
             and
             disorderly
             against
             the
             Prophet
             ,
             verse
             9.
             
             They
             thought
             it
             their
             duty
             to
             rescue
             the
             Prophet
             from
             the
             Priests
             and
             people
             ,
             that
             he
             might
             be
             examined
             and
             judged
             by
             the
             civil
             Court
             ,
             he
             being
             challenged
             and
             accused
             as
             one
             worthy
             to
             die
             .
          
           
             As
             for
             Pauls
             Appellation
             to
             Caesar.
             First
             ,
             It
             is
             supposed
             by
             our
             opposites
             that
             he
             appealed
             from
             the
             Ecclesiastical
             Sanhedrin
             of
             the
             Jews
             ,
             which
             is
             a
             great
             mistake
             ;
             For
             he
             appealed
             from
             the
             Judgement-seat
             of
             Festus
             to
             Caesar
             ;
             that
             is
             ,
             from
             an
             in●eriour
             civil
             Court
             ,
             to
             a
             superiour
             civil
             Court
             ,
             which
             he
             had
             just
             cause
             to
             do
             :
             for
             though
             Festus
             had
             not
             yet
             given
             forth
             any
             sentence
             against
             Paul
             ,
             yet
             he
             appeals
             
               à
               gravamine
            
             ,
             and
             it
             was
             a
             great
             grievance
             indeed
             ,
             while
             as
             Festus
             shew'd
             himself
             to
             be
             a
             most
             corrupt
             Judge
             ,
             who
             though
             the
             Jews
             could
             prove
             none
             of
             those
             things
             whereof
             they
             accused
             
               Paul
               ,
               Act.
            
             25.
             7.
             
             (
             which
             should
             have
             made
             Festus
             to
             acquit
             and
             dismisse
             him
             )
             yet
             being
             willing
             to
             do
             the
             Jews
             a
             pleasure
             ,
             he
             would
             have
             Paul
             to
             go
             to
             Ierusalem
             ,
             there
             to
             be
             judged
             before
             himself
             .
             verse
             9.
             
             Now
             this
             was
             all
             the
             favour
             that
             the
             Jews
             had
             desired
             of
             Festus
             ,
             that
             he
             would
             send
             Paul
             to
             Ierusalem
             ,
             they
             laying
             wait
             in
             the
             way
             to
             kill
             him
             .
             vers
             .
             3.
             
             No
             appellation
             here
             from
             the
             Sanhedrin
             at
             Ierusalem
             ,
             where
             he
             had
             not
             as
             yet
             compeered
             to
             be
             examined
             ,
             far
             lesse
             could
             he
             appeal
             from
             any
             sentence
             of
             the
             Sanhedrin
             .
             The
             most
             which
             can
             be
             with
             any
             colour
             alleadged
             from
             the
             Text
             ,
             is
             ,
             that
             Paul
             declined
             to
             be
             judged
             by
             the
             Sanhedrin
             at
             Ierusalem
             ,
             they
             not
             being
             his
             competent
             and
             proper
             Judges
             in
             that
             cause
             .
             
               I
               stand
               at
               Caesars
               Iudgement-seat
            
             saith
             he
             ,
             
               where
               I
               ought
               to
               be
               judged
            
             ;
             meaning
             that
             he
             was
             accused
             as
             worthy
             of
             death
             ,
             for
             sedition
             ,
             and
             offending
             against
             Caesar
             ;
             whereof
             he
             ought
             to
             be
             judged
             onely
             at
             Caesars
             Tribunall
             ;
             not
             by
             the
             Jews
             ,
             who
             were
             no
             Judges
             of
             such
             matters
             .
             A
             declinator
             of
             a
             
             
             
             
             
             Judge
             is
             one
             thing
             ,
             and
             Appellation
             from
             his
             Judgement
             or
             sentence
             is
             another
             thing
             .
             But
             put
             the
             case
             that
             Paul
             had
             indeed
             appeal●d
             from
             the
             Sanhedrin
             at
             Ierusalem
             ,
             either
             it
             was
             the
             civil
             Sanhedrin
             ,
             or
             the
             Ecclesiasticall
             .
             If
             the
             civil
             ,
             it
             is
             no
             President
             for
             appeals
             from
             Ecclesiastical
             Courts
             .
             If
             the
             Ecclesiastical
             ,
             yet
             that
             serveth
             not
             for
             appeals
             from
             Ecclesiasticall
             Courts
             in
             Ecclesiasticall
             causes
             ;
             for
             it
             was
             a
             capital
             crime
             whereof
             Paul
             was
             accused
             .
             Nay
             ,
             put
             the
             case
             that
             Paul
             had
             at
             that
             time
             appealed
             from
             the
             Ecclesiastical
             Sanhedrin
             in
             an
             Ecclesiastical
             cause
             :
             yet
             neither
             could
             that
             help
             our
             opposites
             ,
             for
             the
             government
             of
             the
             Christian
             Church
             ,
             and
             the
             government
             of
             the
             Jewish
             Church
             were
             at
             that
             time
             separate
             and
             distinct
             ,
             so
             that
             the
             Ecclesiastical
             Court
             ,
             which
             should
             have
             judged
             of
             any
             scandall
             given
             by
             Paul
             (
             if
             at
             all
             he
             ought
             to
             have
             been
             censured
             )
             had
             been
             a
             Christian
             Synod
             ,
             not
             a
             Jewish
             Sanhedrin
             .
             And
             so
             much
             of
             Appeals
             .
             Of
             which
             Question
             
               Triglandius
               ,
               Revius
            
             ,
             and
             Cabeljavius
             ,
             have
             peculiarly
             and
             fully
             written
             .
             Three
             famous
             Academies
             also
             ,
             of
             
               Leyden
               ,
               Groening
            
             ,
             and
             Utrecht
             ,
             did
             give
             their
             publike
             testimonies
             against
             appeals
             from
             Ecclesiastical
             to
             civil
             Courts
             .
             And
             the
             three
             Professors
             of
             Utrecht
             in
             their
             testimony
             do
             obtest
             all
             Christians
             that
             love
             truth
             and
             peace
             ,
             to
             be
             cautious
             and
             wary
             of
             the
             Arminian
             poyson
             lurking
             in
             the
             contrary
             Tenent
             .
             See
             
               Cabeljav
               .
               defensio
               potestatis
               Ecclesiasticae
            
             .
             pag.
             60.
             
          
           
             It
             is
             further
             objected
             ,
             That
             thus
             fixing
             a
             spirituall
             jurisdiction
             in
             Church-officers
             ,
             we
             erect
             two
             collateral
             Powers
             in
             the
             Kingdom
             ,
             the
             Civil
             and
             the
             Ecclesiastical
             ,
             unlesse
             all
             Ecclesiastical
             Courts
             be
             subordinate
             to
             Magistracy
             ,
             as
             to
             a
             certain
             head-ship
             .
          
           
             Answ.
             There
             is
             a
             subordination
             of
             Persons
             here
             ,
             but
             a
             co-ordination
             of
             powers
             :
             A
             subordination
             of
             Persons
             ,
             because
             as
             the
             Ministers
             of
             the
             Church
             are
             subject
             to
             the
             civil
             Magistrate
             ,
             they
             being
             members
             of
             the
             Common-wealth
             or
             Kingdom
             ;
             So
             the
             Magistrate
             is
             subject
             to
             the
             Ministers
             of
             the
             Church
             ,
             he
             being
             a
             Church-member
             .
          
           
             The
             former
             we
             assert
             against
             Papists
             ,
             who
             say
             that
             the
             Clergy
             is
             not
             subject
             to
             the
             Magistrate
             .
             The
             latter
             we
             hold
             against
             those
             who
             make
             the
             Magistrate
             to
             be
             the
             head
             of
             the
             Church
             :
             
             Again
             ,
             a
             co-ordination
             of
             powers
             ;
             because
             as
             the
             subjection
             of
             the
             person
             of
             the
             Christian
             Magistrate
             to
             the
             Pastors
             and
             Elders
             of
             the
             Church
             ,
             in
             things
             pertaining
             to
             God
             ,
             doth
             not
             inferre
             the
             subordination
             of
             the
             power
             and
             office
             of
             the
             Magistrate
             to
             the
             Church-officers
             :
             So
             the
             subjection
             of
             Pastors
             and
             Elders
             to
             the
             Magistrate
             in
             all
             civil
             things
             (
             as
             other
             members
             of
             the
             Common-wealth
             are
             subject
             )
             may
             well
             consist
             with
             the
             co-ordination
             of
             the
             Ecclesiastical
             power
             with
             the
             civil
             .
             And
             as
             it
             is
             an
             error
             in
             Papists
             to
             make
             the
             secular
             power
             dependant
             upon
             ,
             and
             derived
             from
             the
             Ecclesiasticall
             power
             :
             So
             it
             is
             an
             error
             in
             others
             to
             make
             the
             Ecclesiastical
             power
             derived
             from
             ,
             and
             dependant
             upon
             the
             civil
             power
             :
             for
             the
             Ecclesiastical
             power
             is
             derived
             from
             Christ
             ,
             Ephes.
             4.
             11.
             
          
           
             And
             now
             while
             I
             am
             expressing
             my
             thoughts
             ,
             I
             am
             the
             more
             confirmed
             in
             the
             same
             ,
             by
             falling
             upon
             the
             concession
             of
             one
             who
             is
             of
             a
             different
             Judgement
             ;
             For
             he
             who
             wrote
             
               Ius
               Regum
            
             in
             opposition
             to
             all
             spiritual
             authority
             exercised
             under
             any
             forme
             of
             Ecclesiastical
             Government
             ,
             doth
             not
             withstanding
             acknowledge
             pag.
             16.
             
             
               Both
               of
               them
            
             (
             the
             Magistrate
             and
             the
             Minister
             )
             
               have
               their
               Commission
               immediatly
               from
               God
               ,
               and
               each
               of
               them
               are
               subject
               to
               the
               other
               ,
               without
               any
               subordination
               of
               offices
               from
               the
               one
               to
               the
               other
               ,
               for
               the
               Magistrate
               is
               no
               lesse
               subject
               to
               the
               operation
               of
               the
               Word
               from
               the
               mouth
               of
               the
               Minister
               ,
               then
               any
               other
               man
               whatsoever
               :
               And
               the
               Minister
               again
               is
               as
               much
               subject
               to
               the
               authority
               of
               the
               Magistrate
               as
               any
               other
               Subject
               whatsoever
               ;
               And
               therefore
               though
               there
               be
               no
               subordination
               of
               Offices
               ,
               yet
               is
               there
               of
               Persons
               ;
               the
               Person
               of
               a
               Minister
               remaining
               a
               Subject
               ,
               but
               not
               the
               function
               of
               the
               Ministery
               .
            
             He
             might
             have
             said
             the
             same
             of
             the
             exercise
             of
             Church-discipline
             which
             he
             saith
             of
             the
             preaching
             of
             the
             Word
             ,
             for
             the
             same
             Christ
             who
             gave
             the
             keyes
             of
             doctrine
             ,
             gave
             also
             the
             keys
             of
             discipline
             ,
             without
             any
             tye
             to
             make
             the
             use
             thereof
             subject
             to
             the
             pleasure
             of
             the
             civil
             Magistrate
             .
             Let
             him
             prove
             that
             the
             ministery
             of
             the
             Word
             is
             not
             subordinate
             to
             ,
             nor
             dependant
             upon
             the
             Magistrate
             ;
             and
             I
             shall
             prove
             by
             the
             same
             medium
             ,
             that
             the
             ministery
             of
             Church-censures
             hath
             as
             little
             of
             that
             subordination
             in
             it
             .
          
           
             And
             this
             I
             must
             adde
             ,
             that
             least
             of
             all
             others
             can
             our
             Independent
             brethren
             charge
             the
             Presbyterians
             with
             the
             setting
             up
             
             of
             an
             Ecclesiastical
             Government
             co-ordinate
             with
             ,
             and
             not
             subordinate
             unto
             the
             civil
             Government
             :
             For
             themselves
             hold
             as
             much
             in
             this
             point
             (
             if
             not
             more
             )
             then
             we
             do
             .
             Take
             for
             instance
             Mr.
             Cotton
             his
             
               k●…yes
               of
               the
               Kingdom
               of
               Heaven
               ,
            
             published
             by
             Mr.
             Goodwyn
             and
             Mr.
             Nye
             ,
             pag.
             49.
             
             
               The
               first
               Subject
               of
               the
               ministeriall
               power
               of
               the
               keyes
               ,
               though
               it
               be
               independent
               in
               respect
               of
               derivation
               of
               power
               from
               the
               power
               of
               the
               sword
               to
               the
               performance
               of
               any
               spiritual
               administration
               :
            
             &c.
             
             Pag.
             53.
             
             
               As
               the
               Church
               is
               subject
               to
               the
               sword
               of
               the
               Magistrate
               in
               things
               which
               concerne
               the
               civil
               peace
               :
               so
               the
               Magistrate
               (
               if
               Christian
               )
               is
               subject
               to
               the
               keyes
               of
               the
               Church
               .
            
             &c.
             
          
           
             As
             for
             that
             collaterality
             which
             is
             objected
             ,
             I
             answer
             ,
             The
             Civil
             and
             Ecclesiastical
             power
             ,
             if
             we
             speak
             properly
             ,
             are
             not
             collateral
             .
             1.
             
             They
             have
             no
             footing
             upon
             the
             same
             ground
             :
             there
             may
             be
             many
             subject
             to
             the
             Magistrate
             ,
             who
             are
             no
             Church-Members
             ,
             and
             so
             not
             under
             the
             Spiritual
             power
             :
             and
             where
             the
             same
             persons
             are
             subject
             to
             both
             the
             powers
             ,
             there
             is
             no
             more
             collaterality
             in
             this
             case
             ,
             nay
             ,
             not
             so
             much
             ,
             as
             is
             betwixt
             the
             power
             of
             a
             Father
             in
             one
             man
             ,
             and
             the
             power
             of
             a
             Master
             in
             another
             man
             ,
             when
             both
             powers
             are
             exercised
             upon
             the
             same
             man
             who
             is
             both
             a
             son
             and
             a
             servant
             .
             2.
             
             Powers
             that
             are
             collateral
             ,
             are
             of
             the
             same
             eminency
             and
             altitude
             ,
             of
             the
             same
             kinde
             and
             nature
             ;
             but
             the
             civil
             Power
             is
             a
             Dominion
             and
             Lordship
             :
             the
             Ecclesiastical
             power
             is
             Ministerial
             ,
             not
             Lordly
             .
             3.
             
             Collateral
             powers
             do
             mutually
             and
             alike
             exercise
             authority
             over
             each
             other
             respectively
             .
             But
             ,
             though
             the
             Magistrate
             may
             exercise
             much
             authority
             in
             things
             Ecclesiastical
             ,
             Church-Officers
             can
             exercise
             no
             authority
             in
             things
             civil
             .
             The
             Magistrates
             authority
             is
             Ecclesiastical
             objective
             ,
             though
             not
             formaliter
             :
             but
             the
             Church-Officers
             authority
             is
             not
             civil
             so
             much
             as
             objective
             ,
             not
             being
             exercised
             about
             either
             civil
             ,
             criminal
             ,
             or
             capital
             cases
             .
             4.
             
             Collateral
             powers
             are
             subordinate
             to
             ,
             and
             derived
             from
             the
             Supreme
             and
             Original
             power
             ,
             like
             two
             branches
             growing
             out
             of
             the
             same
             stock
             ,
             two
             streams
             flowing
             from
             the
             same
             fountain
             ,
             two
             lines
             drawn
             from
             the
             same
             center
             ,
             two
             arms
             under
             the
             same
             head
             .
             But
             the
             power
             of
             the
             Magistrate
             is
             subordinate
             unto
             ;
             and
             dependeth
             upon
             the
             Dominion
             of
             God
             the
             Creator
             of
             all
             :
             the
             power
             of
             Church-Officers
             dependeth
             upon
             
             the
             Dominion
             of
             Christ
             ,
             the
             Mediator
             and
             King
             of
             the
             Church
             .
          
           
             I
             shall
             conclude
             my
             answers
             to
             the
             present
             Objection
             ,
             with
             the
             Testimony
             of
             learned
             d
             Salmasius
             ,
             who
             hath
             so
             overthrown
             the
             Papal
             and
             Prelatical
             Government
             from
             Scripture
             and
             antiquity
             ,
             that
             he
             hath
             withall
             preserved
             ,
             yea
             strengthened
             the
             distinction
             of
             civil
             Government
             and
             Church-government
             ,
             and
             holdeth
             that
             Church-censures
             and
             civil
             punishments
             do
             very
             well
             consist
             and
             sweetly
             agree
             together
             .
          
           
             I
             have
             now
             done
             with
             the
             negative
             part
             of
             this
             present
             Controversie
             ,
             what
             the
             power
             of
             the
             Magistrate
             
               in
               Ecclesiasticis
            
             is
             not
             .
             I
             proceed
             to
             the
             positive
             part
             ,
             what
             it
             is
             .
             To
             this
             I
             w●ll
             speak
             first
             more
             generally
             ,
             then
             more
             particularly
             .
          
           
             For
             the
             general
             ,
             I
             hold
             with
             the
             large
             Consession
             of
             Faith
             of
             the
             Church
             of
             
               Scotland
               ;
               Art.
               25.
               
               Moreover
               to
               Kings
               ,
               Princes
               ,
               Rulers
               ,
               and
               Magistrates
               ,
               we
               affirm
               ,
               that
               chiefly
               and
               most
               principally
               ,
               the
               conservation
               and
               the
               purgation
               of
               the
               Religion
               appertains
               ;
               so
               that
               not
               onely
               they
               are
               appointed
               for
               civil
               Policy
               ▪
               but
               also
               for
               maintenance
               of
               the
               true
               Religion
               ,
               and
               for
               suppressing
               of
               Idolatry
               and
               Superstition
               whatsoever
               .
            
             To
             the
             same
             purpose
             ,
             
               Calvin
               ,
               Instit.
               lib.
               4.
               cap.
               20.
               sect
               .
               9.
               
               Hoc
               nomine
               maximè
               laudantnr
               sancti
               Reges
               ,
               quòd
               Dei
               cultum
               corruptum
               vel
               eversum
               restituerint
               ,
               vel
               curam
               gesserint
               Religionis
               ,
               ut
               sub
               illis
               pura
               &
               incolumis
               s●…oreret
               .
            
             The
             like
             see
             in
             
               Zanchius
               in
               4.
               praec
               .
               pag.
               791.
            
             and
             in
             
               Polanus
               Syntag.
               lib.
               10.
               cap.
               65.
               
            
             They
             hold
             that
             the
             Christian
             Magistrate
             his
             Office
             ,
             as
             concerning
             Religion
             ,
             is
             ,
             
               diligently
               to
               take
               care
               that
               in
               his
               Dominion
               ,
               or
               Kingdom
               ,
               Religion
               from
               the
               pure
               Word
               of
               God
               ,
               expounded
               by
               ●…he
               Word
               of
               God
               it self
               ,
               and
               understood
               according
               to
               the
               Principles
               of
               Faith
               (
               which
               others
               call
               the
               Analogy
               of
               Faith
               )
               be
               either
               instituted
               ,
            
             
             
               or
               (
               being
               instituted
               )
               kept
               pure
               ;
               or
               being
               corrupted
               ,
               be
               restored
               and
               reformed
               :
               that
               false
               Doctrines
               ,
               Abuses
               ,
               Idolls
               ,
               and
               Superstitions
               be
               taken
               away
               ,
               to
               the
               glory
               of
               God
               ,
               and
               to
               his
               own
               and
               his
               Subjects
               salvation
               .
            
             Unto
             these
             things
             I
             do
             assent
             as
             unto
             safe
             and
             undoubted
             truths
             .
          
           
             But
             for
             the
             clearer
             un●erstanding
             and
             enodation
             of
             our
             present
             Question
             ,
             I
             will
             particularize
             and
             explain
             what
             I
             hold
             ,
             by
             these
             five
             following
             Distinctions
             .
          
           
             
               
                 1.
                 
                 
                   Distingue
                   materiam
                   subjectam
                
                 .
                 There
                 are
                 two
                 sorts
                 of
                 things
                 belonging
                 to
                 the
                 Church
                 .
                 Some
                 which
                 are
                 intrinsecal
                 ,
                 and
                 belonging
                 to
                 the
                 soul
                 or
                 inward
                 man
                 ,
                 directly
                 and
                 primarily
                 .
                 Such
                 things
                 are
                 not
                 to
                 be
                 dispensed
                 and
                 administred
                 by
                 the
                 civil
                 Magistrate
                 ,
                 I
                 mean
                 the
                 Word
                 and
                 Sacraments
                 ,
                 the
                 Keys
                 of
                 the
                 Kingdom
                 of
                 Heaven
                 ,
                 the
                 Suspension
                 or
                 Excommunication
                 of
                 Church-Officers
                 or
                 Members
                 ,
                 the
                 Ordination
                 or
                 Deposition
                 of
                 Officers
                 ,
                 the
                 Determination
                 and
                 Resolution
                 from
                 Scripture
                 of
                 Controversies
                 concerning
                 the
                 Faith
                 ,
                 the
                 Worship
                 of
                 God
                 ,
                 the
                 Government
                 of
                 the
                 Church
                 ,
                 Cases
                 of
                 Conscience
                 .
                 These
                 being
                 in
                 their
                 nature
                 ,
                 end
                 ,
                 and
                 use
                 ,
                 meerly
                 spiritual
                 ,
                 and
                 belonging
                 not
                 to
                 the
                 outward
                 man
                 ,
                 but
                 to
                 the
                 inward
                 man
                 or
                 soul
                 ,
                 are
                 committed
                 and
                 intrusted
                 to
                 the
                 Pastors
                 and
                 other
                 ruling
                 Officers
                 of
                 the
                 Church
                 ,
                 and
                 are
                 not
                 of
                 civil
                 and
                 extrinsecal
                 ,
                 but
                 of
                 Ecclesiastical
                 and
                 intrinsecal
                 cognizance
                 and
                 judgement
                 .
                 There
                 are
                 other
                 things
                 belonging
                 to
                 the
                 Church
                 ,
                 which
                 are
                 extrinsecal
                 and
                 do
                 properly
                 belong
                 to
                 the
                 outward
                 man
                 ,
                 and
                 are
                 common
                 to
                 the
                 Church
                 with
                 other
                 humane
                 Societies
                 or
                 Corporations
                 .
                 Things
                 of
                 this
                 kinde
                 fall
                 within
                 the
                 civil
                 Jurisdiction
                 .
                 For
                 the
                 Churches
                 of
                 Christ
                 ,
                 being
                 Societies
                 of
                 men
                 and
                 women
                 ,
                 and
                 parts
                 of
                 Common-wealths
                 ,
                 are
                 accountable
                 unto
                 and
                 punishable
                 by
                 the
                 civil
                 Magistrate
                 ,
                 in
                 their
                 bodies
                 ,
                 lives
                 ,
                 civil
                 Liberties
                 ,
                 and
                 temporal
                 Estates
                 ,
                 for
                 trespasses
                 against
                 the
                 Law
                 of
                 God
                 or
                 the
                 Law
                 of
                 the
                 Land
                 :
                 By
                 the
                 Law
                 of
                 God
                 I
                 understand
                 here
                 
                   Ius
                   divinum
                   naturale
                
                 ,
                 that
                 is
                 ,
                 the
                 moral
                 Law
                 or
                 Decalogue
                 ,
                 as
                 it
                 bindeth
                 all
                 Nations
                 (
                 whether
                 Christians
                 or
                 Infidels
                 )
                 being
                 the
                 Law
                 of
                 the
                 Creator
                 and
                 King
                 of
                 Nations
                 .
                 The
                 Magistrate
                 by
                 his
                 authority
                 ,
                 may
                 and
                 in
                 duty
                 ought
                 to
                 keep
                 his
                 Subjects
                 within
                 the
                 bounds
                 of
                 external
                 obedience
                 to
                 that
                 Law
                 ,
                 and
                 punish
                 
                 the
                 external
                 man
                 with
                 external
                 punishments
                 for
                 external
                 trespasses
                 against
                 that
                 Law.
                 From
                 this
                 obligation
                 of
                 the
                 Law
                 ,
                 and
                 subjection
                 to
                 the
                 corrective
                 power
                 of
                 the
                 Magistrate
                 ,
                 Christian
                 Subjects
                 are
                 no
                 more
                 exempted
                 then
                 Heathen
                 Subjects
                 ,
                 but
                 father
                 more
                 straitly
                 obliged
                 .
                 So
                 that
                 if
                 any
                 such
                 trespasse
                 is
                 committed
                 by
                 Church-Officers
                 or
                 Members
                 ,
                 the
                 Magistrate
                 hath
                 power
                 and
                 authority
                 to
                 summon
                 ,
                 examine
                 ,
                 judge
                 ,
                 and
                 (
                 after
                 just
                 conviction
                 and
                 proof
                 )
                 to
                 punish
                 these
                 ,
                 as
                 well
                 as
                 other
                 men
                 .
                 We
                 do
                 therefore
                 abominate
                 the
                 disloyal
                 Papal
                 Tenent
                 ,
                 that
                 Clergy
                 men
                 are
                 not
                 to
                 be
                 examined
                 and
                 judged
                 by
                 civil
                 ,
                 but
                 by
                 Ecclesiastical
                 Courts
                 onely
                 ,
                 even
                 in
                 causes
                 civil
                 and
                 criminal
                 .
                 Whereof
                 see
                 
                   Duarenus
                   de
                   Sacr.
                   Eccl.
                   Minist
                   .
                   lib.
                   1.
                   cap.
                   2.
                   
                   Spelman
                   Concil
                   .
                   Britann
                   .
                   Tom.
                   1.
                   pag.
                   413.
                   
                
              
               
                 I
                 further
                 explane
                 my self
                 by
                 that
                 common
                 distinction
                 ,
                 that
                 there
                 are
                 two
                 sorts
                 of
                 things
                 that
                 belong
                 to
                 the
                 Church
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 and
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   things
                   inward
                
                 ,
                 and
                 
                   things
                   outward
                
                 .
                 For
                 Church
                 Officers
                 and
                 Church-members
                 do
                 consist
                 (
                 as
                 other
                 men
                 )
                 of
                 a
                 soul
                 ,
                 and
                 of
                 a
                 body
                 .
                 All
                 things
                 properly
                 belonging
                 to
                 the
                 soul
                 or
                 internal
                 man
                 ,
                 (
                 which
                 here
                 we
                 call
                 
                   things
                   inward
                
                 )
                 are
                 the
                 object
                 of
                 Ecclesiastical
                 power
                 given
                 to
                 Church-officers
                 ,
                 Pastors
                 ,
                 and
                 other
                 ruling
                 officers
                 .
                 But
                 what
                 belongs
                 to
                 the
                 outward
                 man
                 ,
                 to
                 the
                 bodies
                 of
                 Church-officers
                 and
                 members
                 (
                 which
                 things
                 are
                 outward
                 )
                 the
                 judging
                 and
                 managing
                 thereof
                 ,
                 is
                 in
                 the
                 hand
                 of
                 the
                 Magistrate
                 ,
                 who
                 ruleth
                 not
                 onely
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   those
                   that
                   are
                   without
                
                 ,
                 whom
                 the
                 Church
                 judgeth
                 not
                 ,
                 but
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   the
                   things
                   outward
                   of
                   the
                   Church
                   .
                   Salmasius
                
                 calls
                 the
                 power
                 of
                 the
                 Magistrate
                 in
                 things
                 Ecclesiastical
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   the
                   inward
                   Episcopacy
                   or
                   overseeing
                
                 .
                 Which
                 well
                 agreeth
                 with
                 that
                 which
                 Constantine
                 said
                 to
                 the
                 Bishops
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 .
                 
                   You
                   are
                   made
                   Bishops
                   of
                   the
                   inward
                   things
                   of
                   the
                   Church
                   ,
                   I
                   of
                   the
                   things
                   outward
                   .
                
                 So
                 that
                 he
                 doth
                 not
                 assume
                 their
                 government
                 ,
                 but
                 distinguisheth
                 his
                 from
                 theirs
                 .
                 This
                 external
                 inspection
                 and
                 administration
                 of
                 the
                 Magistrate
                 ,
                 in
                 reference
                 to
                 Religion
                 ,
                 is
                 twofold
                 .
                 1.
                 
                 Corrective
                 ,
                 by
                 externall
                 punishments
                 .
                 2.
                 
                 Auxiliary
                 ,
                 by
                 externall
                 benefits
                 and
                 adminicles
                 .
                 The
                 Magistrate
                 may
                 and
                 ought
                 to
                 be
                 both
                 
                   Custos
                   &
                   vindex
                   utriusque
                   Tabulae
                
                 ,
                 he
                 ought
                 to
                 preserve
                 both
                 the
                 first
                 and
                 second
                 Table
                 of
                 the
                 holy
                 and
                 good
                 Law
                 of
                 God
                 ,
                 from
                 
                 being
                 despised
                 and
                 violated
                 ,
                 and
                 punish
                 by
                 corporal
                 or
                 other
                 temporal
                 punishments
                 such
                 (
                 whether
                 Church
                 Officers
                 or
                 Church-members
                 )
                 as
                 openly
                 dishonour
                 God
                 by
                 grosse
                 offences
                 ,
                 either
                 against
                 the
                 first
                 or
                 against
                 the
                 second
                 Table
                 ;
                 and
                 this
                 he
                 doth
                 as
                 Gods
                 Deputy
                 and
                 Vicegerent
                 subordinate
                 and
                 subservient
                 to
                 that
                 universall
                 dominion
                 which
                 God
                 almighty
                 exerciseth
                 over
                 the
                 children
                 of
                 men
                 .
                 But
                 in
                 doing
                 hereof
                 ,
                 he
                 is
                 also
                 helpfull
                 and
                 usefull
                 to
                 the
                 Kingdom
                 of
                 Christ
                 as
                 Mediator
                 ;
                 Magistracy
                 being
                 (
                 in
                 the
                 respects
                 aforesaid
                 )
                 serviceable
                 and
                 profitable
                 (
                 as
                 to
                 order
                 the
                 Common-wealth
                 aright
                 ,
                 so
                 also
                 )
                 to
                 purge
                 the
                 Church
                 of
                 scandals
                 ,
                 to
                 promote
                 the
                 course
                 of
                 the
                 Gospel
                 ,
                 and
                 the
                 edification
                 of
                 one
                 another
                 .
                 But
                 how
                 ?
                 not
                 perfectly
                 ,
                 but
                 
                   pro
                   tanto
                
                 ;
                 not
                 every
                 way
                 ,
                 but
                 
                   more
                   suo
                
                 ;
                 not
                 intrinsecally
                 ,
                 but
                 extrinsecally
                 ;
                 not
                 primarily
                 ,
                 but
                 secundarily
                 ;
                 not
                 directly
                 ,
                 but
                 
                   ex
                   consequenti
                
                 ;
                 not
                 
                   sub
                   formalitate
                   scandali
                   ,
                   sed
                   sub
                   formalitate
                   criminis
                   ,
                
                 not
                 under
                 the
                 notion
                 of
                 scandall
                 ,
                 but
                 of
                 crime
                 ;
                 The
                 Magistrate
                 in
                 punishing
                 all
                 crimes
                 committed
                 by
                 any
                 in
                 the
                 Church
                 (
                 which
                 are
                 contrary
                 to
                 the
                 Law
                 of
                 God
                 )
                 in
                 suppressing
                 tumults
                 ,
                 disorders
                 ,
                 in
                 prot●cting
                 the
                 Church
                 from
                 danger
                 ,
                 harme
                 ,
                 or
                 mol●station
                 ,
                 in
                 putting
                 a
                 hook
                 in
                 the
                 nostrils
                 ,
                 and
                 a
                 bridle
                 in
                 the
                 mouthes
                 of
                 unruly
                 ,
                 obstinate
                 ,
                 and
                 contumacious
                 sinners
                 ,
                 who
                 vexe
                 the
                 Church
                 ,
                 and
                 create
                 trouble
                 to
                 the
                 people
                 of
                 God
                 ;
                 in
                 so
                 doing
                 ,
                 he
                 doth
                 by
                 consequence
                 ,
                 and
                 
                   removendo
                   prohibens
                
                 ,
                 purge
                 the
                 Church
                 ,
                 and
                 advance
                 the
                 Kingdom
                 of
                 Christ
                 ,
                 and
                 the
                 course
                 of
                 the
                 Gospel
                 :
                 In
                 the
                 mean
                 while
                 not
                 depriving
                 the
                 Church
                 of
                 her
                 owne
                 int●insecall
                 power
                 and
                 Jurisdiction
                 ,
                 but
                 making
                 it
                 rather
                 more
                 〈◊〉
                 by
                 the
                 aid
                 of
                 the
                 secular
                 power
                 .
                 And
                 so
                 much
                 of
                 the
                 corrective
                 part
                 of
                 the
                 Magistrates
                 administration
                 .
                 The
                 other
                 part
                 of
                 his
                 administration
                 in
                 reference
                 to
                 Religion
                 ,
                 is
                 auxiliary
                 ,
                 or
                 assistant
                 to
                 the
                 Church
                 .
                 For
                 the
                 Magistrate
                 watcheth
                 over
                 the
                 outward
                 businesse
                 of
                 the
                 Church
                 ,
                 not
                 onely
                 by
                 troubling
                 those
                 persons
                 ,
                 and
                 punishing
                 those
                 sins
                 that
                 trouble
                 the
                 Israel
                 of
                 God
                 ;
                 but
                 by
                 administring
                 such
                 things
                 as
                 are
                 necessary
                 for
                 the
                 well
                 being
                 and
                 comfortable
                 subsistence
                 of
                 the
                 Church
                 ,
                 and
                 for
                 that
                 end
                 ,
                 doth
                 convocate
                 Synods
                 
                   pro
                   re
                   nata
                
                 ,
                 (
                 beside
                 the
                 ordinary
                 and
                 set
                 meetings
                 )
                 and
                 presideth
                 therein
                 (
                 if
                 he
                 please
                 )
                 in
                 externall
                 order
                 ,
                 though
                 not
                 in
                 the
                 Synodicall
                 debates
                 and
                 resolutions
                 :
                 
                 He
                 addeth
                 his
                 civil
                 sanction
                 to
                 the
                 Synodical
                 results
                 ,
                 if
                 he
                 find
                 nothing
                 therein
                 which
                 may
                 hurt
                 Peace
                 or
                 Justice
                 in
                 the
                 Common-wealth
                 .
                 The
                 Magistrate
                 ought
                 also
                 to
                 take
                 care
                 of
                 the
                 maintenance
                 of
                 the
                 Ministery
                 ,
                 Schooles
                 ,
                 poor
                 ,
                 and
                 of
                 good
                 works
                 for
                 necessary
                 uses
                 ,
                 that
                 Religion
                 and
                 Learning
                 may
                 not
                 want
                 their
                 necessary
                 adminicles
                 .
                 Finally
                 ,
                 He
                 ought
                 to
                 take
                 care
                 that
                 all
                 Churches
                 be
                 provided
                 with
                 an
                 able
                 ,
                 orthodox
                 ,
                 and
                 Godly
                 Ministery
                 ,
                 and
                 Schools
                 with
                 learned
                 and
                 well
                 qualified
                 Teachers
                 ,
                 such
                 as
                 shall
                 be
                 best
                 approved
                 by
                 those
                 to
                 whom
                 it
                 belongeth
                 to
                 examine
                 and
                 Judge
                 of
                 their
                 qualifications
                 and
                 parts
                 .
                 And
                 all
                 these
                 wayes
                 the
                 Magistrate
                 ought
                 to
                 be
                 ,
                 and
                 the
                 well
                 affected
                 Magistrate
                 hath
                 been
                 and
                 is
                 a
                 nursing
                 Father
                 to
                 the
                 Church
                 of
                 Christ.
                 
              
            
             
               2.
               
               My
               second
               distinction
               shall
               be
               this
               :
               The
               Magistrate
               may
               and
               ought
               not
               onely
               to
               conserve
               Justice
               ,
               peace
               and
               order
               in
               the
               Common-wealth
               ,
               and
               in
               the
               Church
               ,
               as
               it
               is
               in
               the
               Common-wealth
               ,
               but
               also
               to
               take
               speciall
               care
               of
               the
               conservation
               of
               the
               true
               Reformed
               Religion
               ,
               and
               of
               the
               Reformation
               of
               it
               when
               and
               wherein
               it
               needeth
               to
               be
               reformed
               ,
               imperativè
               ,
               not
               elicitivè
               .
               The
               Magistrate
               saith
               Dr.
               Rivet
               on
               the
               decalogue
               ,
               pag.
               262.
               is
               neither
               to
               administer
               Word
               ,
               nor
               Sacraments
               ,
               nor
               Church
               discipline
               ,
               &c.
               but
               he
               is
               to
               take
               care
               that
               all
               these
               things
               be
               done
               by
               those
               whom
               God
               hath
               called
               thereunto
               .
               What
               ever
               is
               properly
               spiritual
               belonging
               to
               the
               soul
               and
               inward
               man
               (
               such
               as
               Church-censures
               ,
               and
               the
               other
               particulars
               before
               mentioned
               )
               cannot
               be
               
                 actus
                 elicitus
              
               of
               the
               Magistrate
               :
               The
               Magistrate
               can
               neither
               
                 immediatione
                 suppositi
              
               ,
               nor
               
                 immediatione
                 virtutis
              
               ,
               determine
               controversies
               of
               faith
               ,
               ordain
               Ministers
               ,
               suspend
               from
               the
               Sacraments
               ,
               or
               excommunicate
               .
               He
               can
               neither
               doe
               these
               things
               himself
               ;
               nor
               are
               they
               done
               in
               the
               name
               and
               authority
               of
               the
               Magistrate
               or
               by
               any
               Ministeriall
               power
               receeived
               from
               him
               ,
               but
               in
               the
               name
               and
               authority
               of
               Jesus
               Christ
               ,
               and
               by
               the
               power
               given
               from
               Jesus
               Christ.
               Yet
               all
               these
               and
               generally
               the
               administration
               of
               the
               keyes
               of
               the
               Kingdom
               of
               heaven
               ,
               are
               
                 actus
                 imperati
              
               of
               the
               Christian
               Magistrate
               ,
               and
               that
               both
               antecedenter
               and
               
                 consequenter
                 .
                 Antecedently
              
               ,
               the
               Magistrate
               may
               command
               Church-officers
               to
               suspend
               or
               excommunicate
               all
               obstinate
               and
               
               scandalous
               persons
               :
               he
               may
               command
               the
               Classis
               to
               ordain
               able
               and
               godly
               ministers
               ,
               and
               no
               other
               :
               he
               may
               command
               a
               Synod
               to
               meet
               ,
               to
               debate
               and
               determine
               such
               or
               such
               a
               controversie
               .
               Consequently
               also
               ,
               when
               the
               thing
               is
               examined
               ,
               judged
               ,
               resolved
               ,
               or
               done
               by
               the
               Ecclesiasticall
               power
               ,
               the
               Magistrate
               hath
               power
               and
               authority
               to
               adde
               his
               civil
               sanction
               confirmation
               ,
               ot
               ratification
               ,
               to
               make
               the
               Ecclesiasticall
               sentence
               to
               be
               obeyed
               and
               submitted
               unto
               by
               all
               whom
               it
               concerneth
               .
               In
               all
               which
               the
               Christian
               Magistrate
               doth
               exceeding
               much
               for
               the
               conservation
               and
               purgation
               of
               Religion
               :
               not
               
                 elici●…ndo
                 actus
              
               ,
               doing
               or
               exercising
               by
               himself
               or
               by
               his
               owne
               authority
               acts
               of
               Church
               .
               Government
               or
               discipline
               ,
               but
               taking
               care
               ,
               that
               such
               and
               such
               things
               be
               done
               by
               those
               to
               whom
               they
               do
               belong
               .
            
             
               3.
               
               Distinguish
               the
               directive
               part
               and
               the
               coercive
               part
               .
               The
               directive
               part
               ,
               in
               the
               conservation
               or
               purgation
               of
               Religion
               ,
               doth
               belong
               to
               the
               Ministers
               and
               ruling
               Officers
               of
               the
               Church
               assembled
               together
               ;
               In
               administring
               therefore
               that
               which
               concerneth
               Religion
               and
               peoples
               spirituall
               good
               ,
               the
               Magistrate
               not
               onely
               juvatur
               ,
               but
               dirigitur
               ,
               is
               not
               onely
               helped
               ,
               but
               directed
               by
               the
               Ecclesiastical
               directive
               power
               ;
               
                 Fest.
                 Hon.
                 Disp.
                 30.
                 
                 Thes.
                 6.
                 
              
               Magistracy
               may
               say
               to
               Ministery
               as
               Moses
               said
               to
               
                 Hobab
                 ;
                 Thou
                 mayest
                 be
                 to
                 us
                 in
                 stead
                 of
                 eyes
                 .
                 Ad
                 sacrae
                 Religionis
                 informationem
                 ,
                 fid●…lis
                 Magistratus
                 verbi
                 divini
                 administris
                 ,
                 veluti
                 oculis
                 ,
                 uti
                 debet
              
               ;
               and
               for
               that
               end
               he
               is
               to
               make
               use
               of
               consistoriall
               and
               Synodicall
               Assemblies
               say
               the
               Professors
               of
               
                 L●…yden
                 ,
                 Synopspur
                 .
                 〈◊〉
                 .
                 Disp.
                 50.
                 
                 Thes.
                 44.
                 
              
               But
               the
               coercive
               part
               ,
               in
               compelling
               the
               obstinate
               and
               unruly
               ,
               to
               submit
               to
               the
               Presbyteriall
               or
               Synodicall
               sentence
               ,
               belongs
               to
               the
               Magistrate
               .
               Not
               as
               if
               the
               Magistrate
               had
               nothing
               to
               do
               ,
               but
               to
               be
               an
               executioner
               of
               the
               pleasure
               of
               Church-officers
               ,
               or
               as
               if
               he
               were
               by
               a
               blind
               and
               implicite
               faith
               to
               constrain
               all
               men
               to
               stand
               to
               their
               determination
               .
               God
               forbid
               .
               The
               Magistrate
               must
               have
               his
               full
               liberty
               to
               judge
               of
               that
               which
               he
               is
               to
               compell
               men
               to
               do
               ,
               to
               judge
               of
               it
               ,
               not
               onely
               
                 judicio
                 appreh●…nsivo
              
               ,
               by
               understanding
               and
               apprehending
               ●right
               what
               it
               is
               ,
               but
               
                 judicio
                 discretivo
              
               ,
               by
               the
               judgement
               of
               Christian
               prudence
               and
               discretion
               ,
               
               examining
               by
               the
               Word
               of
               God
               ,
               the
               grounds
               ,
               reasons
               ,
               and
               warrants
               of
               the
               thing
               ,
               that
               he
               may
               in
               Faith
               ,
               and
               not
               doubtingly
               ,
               adde
               his
               authority
               thereto
               .
               In
               which
               judging
               ,
               he
               doth
               Iudicare
               ,
               but
               not
               
                 Iudicem
                 agere
              
               ;
               that
               is
               ,
               he
               is
               
                 Iudex
                 suarum
                 actionum
              
               ,
               he
               judgeth
               whether
               he
               ought
               to
               adde
               his
               civil
               authority
               to
               this
               or
               that
               which
               seemeth
               good
               to
               Church-officers
               ,
               and
               doth
               not
               concur
               therewith
               ,
               except
               he
               be
               satisfied
               in
               his
               Conscience
               that
               he
               may
               do
               so
               ;
               yet
               this
               makes
               him
               not
               supreme
               Judge
               or
               Governour
               in
               all
               Ecclesiastical
               causes
               ,
               which
               is
               the
               Prerogative
               of
               Jesus
               Christ
               ,
               revealing
               his
               will
               in
               his
               word
               :
               nor
               yet
               doth
               it
               invest
               the
               Magistrate
               with
               the
               subordinate
               ministeriall
               forensicall
               directive
               judgement
               in
               Ecclesiastical
               things
               or
               causes
               ,
               which
               belongeth
               to
               Ecclesiasticall
               not
               to
               civil
               Courts
               .
            
             
               
                 4.
                 
                 Distinguish
                 between
                 a
                 Cumulative
                 and
                 a
                 Privativ●…
                 authority
                 .
                 The
                 Mag●strate
                 hath
                 indeed
                 an
                 authoritative
                 influence
                 into
                 matters
                 of
                 Religion
                 and
                 Church-Government
                 ;
                 but
                 it
                 is
                 cumulative
                 ,
                 that
                 is
                 ,
                 the
                 Magistrate
                 takes
                 care
                 that
                 Church-officers
                 as
                 well
                 as
                 other
                 Subjects
                 may
                 do
                 those
                 things
                 which
                 
                   ex
                   officio
                
                 they
                 are
                 bound
                 to
                 do
                 ;
                 and
                 when
                 they
                 do
                 so
                 ,
                 he
                 aideth
                 ,
                 assisteth
                 ,
                 strengtheneth
                 ,
                 ratifieth
                 ,
                 and
                 in
                 his
                 way
                 ,
                 maketh
                 effectuall
                 what
                 they
                 do
                 .
                 But
                 that
                 which
                 belongs
                 to
                 the
                 Magistrate
                 is
                 not
                 privative
                 ,
                 in
                 reference
                 to
                 the
                 Ecclesiastical
                 Government
                 .
                 It
                 is
                 understood
                 
                   salvo
                   jure
                   Ecclesiastico
                
                 :
                 for
                 the
                 Magistrate
                 is
                 a
                 nursing
                 Father
                 ,
                 not
                 a
                 step
                 .
                 Father
                 to
                 the
                 Church
                 :
                 and
                 the
                 Magistrate
                 (
                 as
                 well
                 as
                 other
                 men
                 )
                 is
                 under
                 that
                 tye
                 ;
                 2
                 
                   Cor.
                   13.
                   8.
                   
                   We
                   can
                   do
                   nothing
                   against
                   the
                   Truth
                   ,
                   but
                   for
                   the
                   Truth
                   .
                
                 This
                 Proviso
                 therefore
                 is
                 justly
                 made
                 ,
                 that
                 whatever
                 power
                 the
                 Magistrate
                 hath
                 in
                 matters
                 of
                 Religion
                 ,
                 it
                 is
                 not
                 to
                 hinder
                 the
                 free
                 exercise
                 of
                 Church
                 discipline
                 and
                 censures
                 against
                 scandalous
                 and
                 obstinate
                 sinners
                 .
              
               
                 As
                 the
                 Casuists
                 in
                 other
                 cases
                 distinguish
                 
                   Lucrum
                   cessans
                
                 ,
                 and
                 
                   damnum
                   emergens
                
                 ,
                 so
                 must
                 we
                 distinguish
                 between
                 the
                 Magistrate
                 his
                 doing
                 no
                 good
                 to
                 the
                 Church
                 ,
                 and
                 his
                 doing
                 evil
                 to
                 the
                 Church
                 :
                 between
                 his
                 not
                 assisting
                 ,
                 and
                 his
                 opposing
                 :
                 between
                 his
                 not
                 allowing
                 or
                 authorizing
                 ,
                 and
                 his
                 forbidding
                 or
                 restraining
                 .
                 It
                 doth
                 properly
                 and
                 of
                 right
                 belong
                 to
                 the
                 Magistrate
                 to
                 adde
                 a
                 civil
                 sanction
                 and
                 strength
                 of
                 a
                 law
                 for
                 strengthning
                 and
                 aiding
                 the
                 exercise
                 of
                 Church
                 discipline
                 ,
                 or
                 not
                 to
                 add
                 it
                 .
                 And
                 
                 himself
                 is
                 Judge
                 whether
                 to
                 add
                 any
                 such
                 cumulative
                 act
                 of
                 favour
                 or
                 not
                 .
                 But
                 the
                 Magistrate
                 hath
                 no
                 power
                 nor
                 authority
                 to
                 lay
                 bands
                 and
                 restraints
                 upon
                 Church-officers
                 to
                 hinder
                 any
                 of
                 Christs
                 ordinances
                 ,
                 or
                 to
                 forbid
                 them
                 to
                 do
                 what
                 Christ
                 hath
                 given
                 them
                 a
                 commission
                 to
                 do
                 .
                 And
                 if
                 any
                 such
                 restraints
                 of
                 prohibitions
                 or
                 lawes
                 should
                 be
                 laid
                 on
                 us
                 ,
                 we
                 ought
                 to
                 obey
                 God
                 rather
                 than
                 men
                 .
              
            
             
               5.
               
               
                 Distingue
                 tempora
              
               .
               Whatever
               belongs
               to
               the
               Magistrate
               in
               matters
               of
               Religion
               ,
               more
               then
               falls
               under
               the
               former
               distinctions
               ,
               is
               extraordinary
               ,
               and
               doth
               not
               belong
               to
               ordinary
               Government
               .
               In
               extraordinary
               reformations
               the
               Magistrate
               may
               do
               much
               by
               his
               owne
               immediate
               authority
               ,
               when
               Synods
               have
               made
               defection
               either
               from
               the
               truth
               of
               doctrine
               ,
               or
               from
               holinesse
               and
               godlinesse
               :
               yet
               in
               such
               a
               case
               he
               ought
               to
               consult
               with
               such
               orthodox
               godly
               Divines
               as
               can
               be
               had
               ,
               either
               in
               his
               owne
               or
               from
               other
               Dominions
               .
               
                 Fest.
                 Hon.
                 Disp.
                 30.
                 
                 Thes.
                 5.
                 
              
            
          
           
             And
             so
             much
             be
             spoken
             of
             the
             Magistrate
             his
             power
             and
             duty
             in
             things
             and
             causes
             Ecclesiasticall
             .
             As
             we
             do
             not
             deny
             to
             the
             Magistrate
             any
             thing
             which
             the
             Word
             of
             God
             doth
             allow
             him
             ,
             so
             we
             dare
             not
             approve
             his
             going
             beyond
             the
             bounds
             and
             limits
             which
             God
             hath
             set
             him
             .
             And
             I
             pray
             God
             that
             this
             be
             not
             found
             to
             be
             the
             bottome
             of
             the
             controversie
             ,
             Whether
             Magistracy
             shall
             be
             an
             arbitrary
             Government
             ;
             if
             not
             in
             civil
             ,
             yet
             in
             Ecclesiastical
             things
             ?
             Whether
             the
             Magistrate
             may
             do
             ,
             or
             appoint
             to
             be
             done
             in
             the
             matter
             of
             Church-Government
             ,
             admission
             to
             ,
             or
             exclusion
             from
             the
             Ordinances
             of
             Christ
             ,
             what
             ever
             shall
             seem
             good
             in
             his
             eyes
             ?
             And
             whether
             in
             purging
             of
             the
             Church
             he
             is
             obliged
             to
             follow
             the
             rules
             of
             Scripture
             ,
             and
             to
             consult
             with
             learned
             and
             godly
             Ministers
             ?
             although
             Erastus
             himself
             (
             as
             is
             before
             observed
             )
             and
             Sutlivius
             (
             a
             great
             follower
             of
             him
             )
             
               de
               Presbyt
               .
               cap.
            
             8.
             are
             ashamed
             of
             ,
             and
             do
             disclaim
             such
             assertions
             .
          
        
         
           
           
             
               CHAP.
               IX
            
             .
             That
             by
             the
             Word
             of
             God
             there
             ought
             to
             be
             another
             Government
             beside
             Magistracy
             ●r
             Civil
             Goveram●nt
             ,
             ●amely
             an
             Ecclesiastical
             Government
             (
             properly
             so
             call●d
             )
             in
             the
             hands
             of
             Church-offic●rs
             .
          
           
             THis
             Question
             hath
             arisen
             from
             Mr.
             Colemans
             third
             and
             fourth
             rule
             which
             he
             offered
             to
             the
             Parliament
             ,
             excluding
             all
             Government
             of
             Church-officers
             ,
             Ministers
             and
             Elders
             ;
             that
             is
             ,
             as
             he
             expounds
             himself
             all
             corrective
             government
             ,
             leaving
             them
             no
             power
             except
             what
             is
             meerly
             doctrinal
             ,
             and
             appropriating
             all
             government
             properly
             so
             called
             to
             the
             Magistrate
             onely
             .
             Mr.
             Hussey
             following
             him
             falls
             in
             the
             same
             ditch
             with
             him
             .
             The
             Question
             is
             not
             whether
             Church-officers
             ought
             to
             have
             any
             share
             in
             the
             Civil
             Government
             ?
             Nor
             whether
             Church-officers
             may
             have
             any
             Lordly
             government
             or
             imperious
             domination
             over
             the
             Lords
             heritage
             ?
             Nor
             whether
             Church-Officers
             may
             exercise
             an
             arbitrary
             irregular
             Government
             ,
             and
             rule
             as
             themselves
             list
             ?
             God
             forbid
             .
             But
             the
             Question
             plainly
             is
             ,
             Whether
             there
             may
             not
             ,
             yea
             ought
             not
             to
             be
             in
             the
             Church
             a
             Ministeriall
             or
             Ecclesiastical
             Government
             properly
             so
             called
             ,
             beside
             the
             civil
             Government
             or
             Magistracy
             .
             Mr.
             Coleman
             did
             ,
             and
             Mr.
             Hussey
             doth
             hold
             there
             ought
             not
             .
             I
             
             hold
             there
             ought
             :
             and
             I
             shall
             propound
             for
             the
             affirmative
             these
             Arguments
             .
          
           
             The
             first
             Argument
             I
             draw
             from
             1
             Tim.
             5.
             17.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               Elders
               that
               rule
               well
            
             .
             Mr.
             
               Hussey
               pag.
            
             8.
             askes
             whether
             the
             word
             Elder
             be
             prima
             ,
             or
             
               secunda
               notio
            
             .
             If
             
               prima
               notio
            
             ,
             why
             must
             not
             Elder
             women
             be
             Church-officers
             as
             well
             as
             Elder
             men
             ?
             If
             
               secunda
               notio
            
             for
             a
             ruling
             Officer
             ,
             Parliament
             men
             ,
             Kings
             and
             all
             Civil
             Governours
             are
             such
             Elders
             .
             I
             know
             no
             use
             which
             that
             distinction
             of
             prima
             and
             
               secunda
               notio
            
             hath
             in
             this
             place
             ,
             except
             to
             let
             us
             know
             that
             he
             understands
             these
             Logicall
             termes
             .
             
               Egregiam
               vero
               laudem
            
             .
             He
             might
             have
             saved
             himself
             the
             labour
             ,
             for
             who
             knowes
             not
             Hieromes
             distinction
             ?
             Elder
             is
             either
             a
             word
             of
             age
             or
             of
             office
             :
             but
             in
             Ecclesiasticall
             use
             it
             is
             a
             word
             of
             office
             .
             Mr.
             Husseys
             first
             notion
             concerning
             Elder
             women
             is
             no
             masculine
             notion
             .
             His
             second
             notion
             is
             an
             anti-parliamentary
             notion
             .
             For
             the
             honourable
             Houses
             of
             Parliament
             in
             the
             first
             words
             of
             their
             Ordinance
             concerning
             ordination
             of
             Ministers
             have
             declared
             ,
             that
             by
             the
             word
             of
             God
             a
             Bishop
             and
             a
             Presbyter
             or
             Elder
             are
             all
             one
             ;
             for
             thus
             beginneth
             the
             Ordinance
             ,
             
               Whereas
               the
               word
               Presbyter
               ,
               that
               is
               to
               say
               Elder
               ,
               and
               the
               word
               Bishop
               ,
               do
               in
               the
               Scripture
               intend
               and
               signifie
               one
               and
               the
               same
               function
               ,
               &c.
               
            
             Therefore
             Parliament
             men
             and
             civil
             Governors
             cannot
             be
             the
             Elders
             mentioned
             by
             the
             Apostle
             Paul
             ,
             except
             Mr.
             Hussey
             make
             them
             Bishops
             ,
             and
             invest
             them
             with
             power
             of
             ordination
             .
             Besides
             this
             ,
             if
             Kings
             and
             Parliament
             men
             be
             such
             Elders
             as
             are
             mentioned
             in
             this
             Text
             ,
             then
             the
             Ministers
             of
             the
             Word
             must
             have
             not
             onely
             an
             equall
             share
             in
             Government
             ,
             but
             more
             honour
             and
             maintenance
             then
             Kings
             and
             Parliament
             men
             .
             See
             how
             well
             Mr.
             Hussey
             pleadeth
             for
             Christian
             Magistracy
             :
             It
             is
             also
             an
             anti-Scripturall
             notion
             ,
             for
             some
             of
             those
             Elders
             that
             ruled
             well
             ,
             did
             labour
             in
             the
             Word
             and
             Doctrine
             ,
             as
             Paul
             tells
             us
             in
             the
             very
             same
             place
             ;
             these
             (
             sure
             )
             are
             not
             civil
             Governours
             .
             Wherefore
             Mr.
             Hussey
             must
             seek
             a
             third
             notion
             before
             he
             hit
             the
             Apostles
             meaning
             .
             It
             is
             not
             
               hujus
               loci
            
             to
             debate
             from
             this
             Text
             the
             distinction
             of
             two
             sorts
             of
             Elders
             ;
             though
             among
             all
             the
             answers
             which
             ever
             I
             heard
             or
             read
             ,
             Mr.
             Husseys
             is
             the
             weakest
             ,
             pag.
             11.
             that
             by
             Elders
             that
             labour
             in
             the
             Word
             and
             Doctrine
             ,
             are
             meant
             those
             
             Ministers
             whose
             excellencie
             lies
             in
             Doctrine
             and
             instruction
             ,
             and
             that
             by
             Elders
             that
             rule
             ,
             are
             meant
             those
             that
             give
             reproof
             .
             He
             contradistinguisheth
             a
             reproving
             minister
             from
             a
             minister
             labouring
             in
             the
             Word
             and
             Doctrine
             .
             The
             very
             reproof
             given
             by
             a
             minister
             will
             be
             ,
             (
             it
             seemes
             )
             at
             last
             challenged
             as
             an
             act
             of
             government
             .
             It
             is
             as
             wide
             from
             the
             mark
             ,
             that
             he
             will
             have
             the
             two
             sorts
             of
             Elders
             to
             differ
             thus
             ,
             that
             the
             one
             must
             governe
             and
             not
             preach
             ,
             the
             other
             must
             preach
             and
             not
             govern
             ;
             not
             observing
             that
             the
             Text
             makes
             ruling
             to
             be
             common
             to
             both
             .
             The
             one
             doth
             both
             rule
             and
             labour
             in
             the
             Word
             and
             Doctrine
             :
             The
             other
             ruleth
             one
             y
             ,
             and
             is
             therefore
             called
             ruling
             Elder
             ,
             
               non
               quia
               solus
               praeest
               ,
               sed
               quia
               solum
               praeest
               .
            
             But
             to
             let
             all
             these
             things
             be
             laid
             aside
             as
             heterogeneous
             to
             this
             present
             Argument
             :
             the
             point
             is
             ,
             here
             are
             Rulers
             in
             the
             Church
             who
             are
             no
             civil
             Rulers
             .
             Yea
             this
             my
             Argument
             from
             this
             Text
             was
             clearly
             yeelded
             by
             Mr.
             Coleman
             in
             his
             Maledicis
             pag.
             8.
             
             
               But
               I
               will
               deal
               clearly
            
             saith
             he
             ,
             
               these
               Officers
               are
               Ministers
               ,
               which
               are
               instituted
               not
               here
               ,
               but
               else-where
               ;
               and
               those
               are
               the
               Rulers
               here
               mentioned
               .
               Ergo
               ,
            
             he
             yeeldeth
             Ecclesiastical
             rulers
             (
             and
             those
             instituted
             )
             distinct
             from
             Magistracy
             .
             Neither
             is
             it
             a
             Lordly
             but
             a
             ministeriall
             ruling
             of
             which
             our
             Question
             is
             .
             
               For
               my
               part
            
             saith
             Mr.
             
               Hussey
               ,
               I
               know
               not
               how
               Lordship
               and
               Government
               doth
               differ
               one
               from
               another
               .
            
             Then
             every
             Governour
             of
             a
             ship
             must
             be
             a
             lord
             .
             Then
             every
             Steward
             of
             a
             great
             house
             must
             be
             lord
             of
             the
             House
             .
             There
             is
             an
             oeconomicall
             or
             ministerial
             government
             ,
             and
             of
             that
             we
             mean.
             
          
           
             My
             second
             Argument
             I
             take
             from
             1
             Thes.
             5.
             12.
             
             
               And
               we
               beseech
               you
               brethren
               to
               know
               them
               which
               labour
               among
               you
               ,
               and
               are
               over
               you
               in
               the
               Lord
               ,
               and
               admonish
               you
               .
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               qui
               praesunt
               vobis
            
             .
             Hence
             doth
             Calvin
             conclude
             e
             a
             Church
             Government
             distinct
             from
             civil
             government
             ,
             for
             this
             is
             a
             spirituall
             Government
             ,
             it
             is
             
               in
               the
               Lord
            
             ,
             that
             is
             in
             the
             name
             of
             the
             Lord
             ,
             or
             (
             as
             others
             )
             in
             things
             pertaining
             to
             God.
             Hence
             also
             Beza
             argueth
             against
             Episcopall
             Government
             ;
             because
             the
             Elders
             in
             the
             Apostolique
             Churches
             did
             govern
             in
             common
             .
          
           
           
             But
             saith
             Mr.
             
               Hussey
               pag.
            
             18.
             
             
               Pasor
               telleth
               us
               that
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               with
               a
               genitive
               case
               signifieth
            
             praecedo
             ,
             
               and
               then
               it
               signifieth
               no
               more
               but
               them
               that
               go
               before
               you
               ,
               either
               by
               Doctrine
               or
               example
               .
            
             I
             answer
             first
             to
             the
             matter
             ,
             next
             to
             the
             force
             of
             the
             Word
             .
             For
             the
             matter
             ,
             certainly
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             or
             ruling
             power
             of
             ministers
             ,
             is
             not
             meerly
             doctrinall
             or
             perswasive
             ,
             as
             is
             manifest
             by
             1
             Tim.
             5.
             17.
             where
             those
             who
             are
             not
             convinced
             of
             two
             sorts
             of
             Elders
             ,
             are
             yet
             fully
             convinced
             of
             two
             sorts
             of
             acts
             ,
             the
             act
             of
             ruling
             ,
             and
             the
             act
             of
             teaching
             .
             Whatsoever
             that
             Text
             hath
             more
             in
             it
             ,
             or
             hath
             not
             ,
             this
             it
             hath
             ,
             that
             those
             who
             labour
             in
             the
             Word
             and
             Doctrine
             ,
             are
             Rulers
             ;
             but
             they
             are
             more
             especially
             to
             be
             honoured
             for
             their
             labouring
             in
             the
             Word
             and
             Doctrine
             .
             Next
             ,
             as
             to
             the
             force
             of
             the
             Word
             ,
             if
             it
             be
             true
             which
             Mr.
             Hussey
             here
             saith
             ,
             then
             the
             English
             Translators
             that
             read
             
               are
               over
               you
               ;
               Calvin
               ,
               Beza
               ,
               Bullinger
               ,
               Gualther
               ,
            
             and
             others
             that
             here
             follow
             Hierome
             ,
             and
             read
             
               praesunt
               vobis
               ;
               Arias
               Montanus
            
             who
             reads
             
               praesidentes
               vobis
            
             ,
             have
             not
             well
             understood
             the
             Greek
             .
             But
             if
             Mr.
             Hussey
             would
             needs
             correct
             all
             these
             and
             many
             more
             ,
             Why
             did
             he
             not
             at
             least
             produce
             some
             instances
             to
             shew
             us
             where
             the
             words
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             or
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             or
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             or
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             or
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             are
             used
             for
             no
             more
             ,
             but
             a
             meer
             going
             before
             ,
             either
             by
             doctrine
             or
             example
             ,
             without
             any
             power
             or
             authority
             of
             Government
             .
             Yea
             if
             this
             here
             be
             no
             more
             but
             a
             going
             before
             either
             by
             Doctrine
             or
             example
             ,
             then
             every
             good
             Christian
             who
             goeth
             before
             others
             by
             good
             example
             is
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ;
             Neither
             will
             that
             of
             the
             genitive
             case
             help
             him
             ,
             for
             see
             the
             like
             1
             Tim.
             3.
             4.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               one
               that
               ruleth
               well
               his
               owne
               house
               ,
            
             Mr.
             Hussey
             will
             make
             it
             no
             more
             but
             this
             ,
             
               one
               that
               goeth
               before
               his
               owne
               house
               ,
            
             by
             teaching
             them
             ,
             or
             by
             giving
             them
             good
             example
             ,
             though
             the
             very
             next
             words
             tell
             us
             there
             is
             more
             in
             it
             ,
             and
             that
             is
             authoritative
             government
             ,
             
               having
               his
               children
               in
               subjection
            
             .
             So
             vers
             .
             12.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ruling
             their
             children
             well
             .
             Pasor
             is
             not
             at
             all
             against
             my
             sence
             ,
             but
             for
             it
             :
             for
             if
             Mr.
             Hussey
             will
             make
             Pasor
             to
             say
             that
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             with
             a
             genitive
             doth
             never
             signifie
             any
             more
             but
             praecedo
             ,
             then
             he
             makes
             him
             to
             say
             both
             that
             which
             is
             manifestly
             false
             ,
             and
             in
             so
             saying
             to
             contradict
             himself
             ,
             for
             Pasor
             tells
             us
             also
             ,
             the
             word
             signifieth
             praesum
             ,
             and
             for
             that
             he
             cites
             1
             Tim.
             3.
             4.
             
             where
             it
             is
             with
             a
             genitive
             .
             Sometime
             indeed
             with
             a
             genitive
             it
             may
             be
             turned
             praecedo
             ,
             as
             Pasor
             saith
             ,
             but
             he
             citeth
             onely
             Tit.
             3.
             8.
             where
             it
             is
             not
             
               Genitivus
               personae
            
             (
             as
             1
             Thes.
             5.
             but
             rei
             ;
             and
             we
             may
             also
             read
             praestare
             ,
             as
             
               A.
               Montanus
            
             to
             excell
             or
             be
             chief
             in
             good
             works
             ,
             or
             
               to
               maintain
            
             ,
             as
             our
             books
             have
             it
             .
          
           
             But
             furthermore
             I
             shall
             offer
             for
             answer
             to
             Mr.
             Hussey
             the
             observation
             of
             an
             excellent
             Grecian
             .
             It
             is
             f
             
               Salmasius
               de
               primatu
               Papae
               ,
               pag.
            
             18
             ,
             19.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             to
             speak
             properly
             ,
             is
             another
             thing
             then
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             :
             the
             former
             signifieth
             a
             power
             of
             jurisdiction
             and
             government
             :
             the
             latter
             a
             precedence
             or
             placing
             of
             one
             before
             another
             :
             although
             they
             are
             sometimes
             used
             promiscuously
             ,
             and
             although
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             are
             also
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Yea
             they
             have
             the
             very
             names
             of
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             or
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             (
             if
             you
             look
             to
             the
             native
             Etymologie
             of
             the
             words
             )
             from
             their
             precedence
             or
             standing
             before
             ,
             even
             as
             
               Antistites
               quasi
               ante
               stantes
            
             ,
             and
             
               praetor
               quasi
               praeitor
            
             :
             such
             names
             being
             chosen
             (
             for
             mollifying
             and
             dulcifying
             of
             Government
             )
             as
             might
             hold
             forth
             precedence
             ,
             rather
             then
             high
             sounding
             names
             of
             power
             and
             authority
             .
             I
             shall
             adde
             but
             two
             testimonies
             of
             ancient
             Grecians
             :
             
               Plato
               Epist.
            
             7.
             near
             the
             end
             :
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Or
               if
               he
               that
               ruleth
               some
               great
               City
               ,
               and
               such
               as
               hath
               the
               dominion
               over
               many
               smaller
               Cities
               ,
               should
               unjustly
               distribute
               to
               his
               owne
               City
               the
               means
               and
               substance
               of
               those
               lesser
               Cities
               .
               Dionysius
               Areopagita
               Epist.
            
             8.
             speaking
             of
             Moses
             his
             supreme
             power
             of
             rule
             and
             government
             over
             Israel
             ,
             which
             was
             envyed
             by
             Korah
             and
             his
             faction
             ,
             calls
             it
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             Well
             :
             Mr.
             Hussey
             will
             try
             if
             his
             Logick
             can
             help
             him
             ,
             if
             his
             Greek
             cannot
             .
             
               Whatsoever
               this
               person
               is
               that
               is
               to
               be
               beloved
               ,
               ho
               is
               supposed
               not
               instituted
               in
               this
               place
               ,
               the
               subject
               is
               supposed
               not
               handled
               in
               any
               Science
               .
            
             The
             like
             he
             saith
             afterward
             pag.
             22.
             that
             we
             cannot
             prove
             from
             1
             Cor.
             5.
             that
             Paul
             did
             institute
             excommunication
             ,
             but
             at
             most
             that
             he
             
               supposed
               an
               Institution
            
             .
             For
             my
             part
             ,
             that
             Scripture
             which
             supposeth
             an
             Institution
             ,
             shall
             to
             me
             prove
             an
             Institution
             ;
             for
             I
             am
             sure
             that
             which
             any
             Scripture
             supposeth
             ,
             must
             be
             true
             .
             And
             herein
             as
             I
             take
             it
             ,
             Mr.
             Coleman
             would
             have
             said
             as
             I
             say
             ,
             for
             in
             his
             fourth
             rule
             he
             proved
             the
             
             Institution
             of
             Magistracy
             from
             Rom.
             13.
             yec
             Magistracy
             is
             not
             instituted
             in
             that
             place
             ,
             but
             supposed
             to
             be
             instituted
             .
          
           
             A
             third
             Argument
             I
             take
             from
             Hebr.
             13
             7.
             
             
               Remember
               them
               which
               have
               the
               rule
               over
               you
               ,
               who
               have
               spoken
               unto
               you
               the
               Word
               of
               God
               :
            
             Vers.
             17.
             
             
               Obey
               them
               that
               have
               the
               rule
               over
               you
               ,
               and
               submit
               your selves
               :
               for
               they
               watch
               for
               your
               soules
               ,
               as
               they
               that
               must
               give
               an
               account
               .
               Bullinger
            
             and
             Gualther
             referre
             this
             17th
             .
             verse
             both
             to
             Magistracy
             and
             Ministery
             ,
             and
             so
             far
             they
             are
             ours
             ,
             in
             sharing
             the
             rule
             and
             government
             between
             both
             ,
             and
             in
             making
             obedience
             due
             to
             both
             .
             But
             Calvin
             and
             many
             others
             doe
             better
             expound
             the
             Text
             of
             Ecclesiasticall
             Rulers
             or
             Governours
             onel
             :
             wherein
             Salmasius
             followeth
             the
             Greek
             Scholiasts
             ,
             who
             expound
             the
             Text
             of
             Bishops
             or
             Elders
             who
             did
             in
             common
             govern
             the
             Church
             .
             See
             
               Walo
               Messal
               .
               pag.
            
             137.
             138.
             
             That
             it
             is
             not
             spoken
             of
             civil
             but
             of
             Ecclesiastical
             rulers
             ,
             may
             thus
             appear
             :
             beside
             that
             it
             were
             hard
             to
             take
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             in
             the
             17
             th
             .
             verse
             in
             another
             sence
             then
             it
             hath
             verse
             7.
             or
             the
             Rulers
             that
             watch
             for
             the
             soule
             ,
             vers
             .
             17.
             to
             be
             any
             other
             ,
             then
             the
             rulers
             that
             had
             spoken
             the
             Word
             of
             God
             ,
             vers
             .
             7.
             it
             is
             further
             to
             be
             noted
             that
             the
             Apostle
             speaks
             of
             such
             Rulers
             as
             the
             beleeving
             Hebrewes
             had
             at
             that
             time
             ,
             as
             is
             evident
             by
             vers
             .
             24.
             
             
               Salute
               all
               them
            
             g
             
               that
               have
               the
               rule
               over
               you
               ,
               and
               all
               the
               Saints
               ,
            
             and
             those
             Rulers
             did
             watch
             for
             their
             soules
             .
             But
             they
             had
             no
             Christian
             or
             godly
             Magistrates
             that
             watched
             for
             their
             soules
             ,
             or
             whom
             the
             Apostle
             would
             thus
             salute
             with
             the
             Saints
             .
             But
             the
             word
             is
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             saith
             Mr.
             Hussey
             pag.
             18.
             
               which
               is
               ducum
               ,
               them
               that
               lead
               you
               .
            
             The
             Apostle
             hath
             indeed
             chosen
             a
             word
             free
             of
             ambition
             ,
             yet
             saith
             
               Beza
               ,
               auctoritatis
               maximae
            
             ,
             it
             is
             a
             word
             of
             the
             greatest
             authority
             .
             The
             Syriack
             hath
             the
             same
             word
             here
             ,
             by
             which
             he
             rendreth
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             1
             Cor.
             12.
             28.
             
             And
             if
             you
             consult
             the
             Septuagints
             ,
             the
             Word
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             except
             very
             rarely
             where
             it
             signifieth
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               seu
               viae
               ducem
            
             (
             and
             then
             ,
             to
             speak
             properly
             ,
             subjection
             and
             obedience
             is
             not
             due
             to
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             )
             as
             Exod.
             23.
             23.
             where
             yet
             it
             was
             an
             Angel
             that
             was
             the
             guide
             ,
             and
             so
             not
             without
             authority
             :
             they
             do
             usually
             and
             in
             innumerable
             places
             use
             this
             word
             to
             expresse
             one
             invested
             with
             power
             and
             authority
             of
             Government
             ;
             and
             the
             same
             Hebrew
             words
             which
             they
             render
             by
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             are
             likewise
             by
             
             by
             them
             translated
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ;
             all
             which
             are
             names
             of
             superiority
             ,
             command
             ,
             and
             government
             :
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               the
               Governour
            
             ,
             is
             Pilates
             highest
             Title
             ,
             Matth.
             27.
             2.
             
             And
             
               Erastus
               ,
               lib.
            
             5.
             cap.
             2.
             pag.
             312
             ,
             saith
             ,
             The
             Magistrates
             of
             the
             Gentiles
             were
             called
             by
             the
             names
             of
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Now
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             are
             the
             same
             in
             signification
             .
             
               Stephen
               in
               Theslinguae
               Gr.
            
             citeth
             out
             of
             Plutarch
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ;
             and
             tells
             us
             that
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             with
             a
             Genitive
             ,
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             generally
             is
             used
             for
             praesum
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             is
             Iosephs
             greatest
             Title
             ,
             to
             expresse
             his
             government
             over
             
               Egypt
               ,
               Acts
            
             7.
             10.
             yea
             ,
             Christ
             himself
             is
             called
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             to
             expresse
             his
             governing
             or
             ruling
             power
             over
             his
             Church
             ,
             Matth.
             2.
             6.
             
             Salmasius
             doth
             at
             once
             shew
             us
             ,
             both
             that
             the
             Apostle
             means
             the
             Elders
             of
             the
             Church
             under
             the
             name
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             and
             that
             the
             same
             name
             is
             used
             for
             civil
             Magistrates
             ,
             yea
             Emperours
             .
             See
             
               Walo
               Messal
            
             .
             pag.
             219
             ,
             220.
             
             Far
             be
             it
             from
             all
             the
             Ministers
             of
             Christ
             ,
             to
             arrogate
             or
             assume
             any
             such
             dominion
             as
             belongs
             to
             the
             civil
             Magistrate
             ,
             or
             to
             lord
             it
             over
             the
             Lords
             Inheritance
             .
             Nay
             ,
             here
             that
             rule
             must
             take
             place
             ,
             Luke
             22.
             26.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               he
               that
               is
               chief
               ,
               as
               he
               that
               serveth
               .
            
             Onely
             the
             holy
             Ghost
             gives
             to
             Church-officers
             those
             names
             of
             authority
             which
             are
             given
             to
             civil
             Magistrates
             ,
             thereby
             to
             teach
             the
             people
             of
             God
             their
             duty
             ,
             and
             that
             there
             is
             another
             Government
             beside
             the
             civil
             ,
             whereunto
             they
             ought
             to
             submit
             and
             obey
             in
             the
             Lord.
             
          
           
             Master
             Husseys
             next
             answer
             is
             ,
             that
             where
             our
             Books
             have
             it
             
               Obey
               them
               that
               have
               the
               rule
               over
               you
               ,
            
             the
             word
             is
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             which
             is
             no
             more
             but
             
               Be
               perswaded
            
             .
             For
             proof
             whereof
             ,
             he
             tells
             us
             out
             of
             Pasor
             ,
             that
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             is
             
               verbum
               foreuse
            
             ,
             a
             word
             whereby
             the
             Advocates
             perswade
             the
             Judges
             :
             yet
             we
             cannot
             say
             that
             the
             Judges
             obey
             the
             Advocates
             .
             I
             answer
             :
             Let
             him
             make
             of
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             what
             he
             can
             ;
             the
             passive
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             doth
             frequently
             signisie
             
               I
               obey
            
             ,
             or
             obtemper
             :
             For
             which
             signification
             ,
             
               H.
               Stephanus
            
             in
             the
             word
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             citeth
             out
             of
             Xenophon
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             :
             out
             of
             Plutaroh
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             :
             out
             of
             Plato
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             If
             we
             come
             to
             the
             Scripture
             phrase
             ,
             I
             am
             sure
             in
             some
             places
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             signifieth
             a
             thing
             of
             another
             nature
             ,
             then
             to
             be
             perswaded
             forensically
             ,
             as
             Iam.
             3.
             3
             ,
             
               Behold
               ,
               we
               put
               bits
               in
               the
            
             
             
               horses
               mouthes
               ,
               that
               they
               may
               obey
               us
               :
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             But
             here
             when
             we
             speak
             of
             the
             obedience
             of
             Church-members
             to
             Church-officers
             ,
             it
             is
             a
             free
             ,
             rational
             ,
             willing
             ,
             Christian
             obedience
             ;
             yet
             obedience
             it
             is
             which
             we
             owe
             to
             Spiritual
             Rulers
             ,
             as
             well
             as
             that
             which
             we
             owe
             to
             civil
             Magistrates
             .
             Sure
             Gualther
             and
             Bullinger
             did
             understand
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             here
             to
             be
             more
             then
             
               be
               perswaded
            
             ;
             for
             they
             apply
             this
             Text
             to
             the
             obedience
             due
             to
             Magistrates
             .
             And
             M.
             Hussey
             might
             have
             also
             observed
             that
             Pasor
             renders
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             by
             
               pareo
               ,
               obedio
            
             ;
             for
             which
             he
             citeth
             Gal.
             3.
             1.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               not
               to
               obey
               the
               truth
            
             .
             And
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             he
             renders
             
               inobediens
               ,
               refractarius
            
             ,
             as
             Rom.
             1.
             30.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               disobedient
               to
               parents
            
             .
             I
             know
             that
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             is
             also
             used
             for
             
               to
               be
               perswaded
            
             ;
             but
             I
             verily
             believe
             M.
             Hussey
             is
             the
             first
             man
             that
             ever
             quarrelled
             the
             word
             obey
             in
             this
             Text
             ,
             and
             turned
             it
             to
             be
             no
             more
             but
             
               be
               perswaded
            
             .
             Yet
             if
             he
             shall
             well
             observe
             that
             which
             followeth
             in
             the
             very
             next
             words
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               and
               submit
               your selves
            
             (
             which
             in
             Theodorets
             opinion
             noteth
             here
             intense
             obedience
             :
             They
             must
             not
             onely
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             yeeld
             ,
             but
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               yeeld
               with
               subjection
               and
               submission
            
             :
             This
             relateth
             to
             authority
             ;
             nor
             can
             we
             say
             that
             the
             Judges
             do
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             to
             the
             Advocates
             ,
             nor
             travellers
             to
             their
             guides
             )
             he
             himself
             shall
             be
             perswaded
             to
             cast
             away
             this
             glosse
             ,
             and
             to
             seek
             a
             better
             .
             And
             if
             he
             will
             stand
             to
             it
             ,
             he
             shall
             but
             do
             a
             disservice
             to
             Magistracy
             ,
             whiles
             he
             would
             weaken
             the
             power
             of
             the
             Ministery
             :
             for
             though
             there
             be
             much
             in
             the
             New
             Testament
             concerning
             subjection
             or
             submission
             to
             Magistrates
             ;
             yet
             the
             clearest
             ,
             fullest
             ,
             yea
             (
             to
             my
             remembrance
             )
             the
             onely
             expresse
             word
             for
             obedience
             to
             Magistrates
             is
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             which
             is
             rightly
             translated
             in
             our
             Books
             
               to
               obey
               Magistrates
            
             :
             but
             Master
             Hussey
             will
             make
             it
             no
             more
             ,
             but
             
               to
               be
               perswaded
               by
               Magistrates
            
             .
             Yea
             ,
             the
             very
             simple
             and
             uncompounded
             Verb
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ▪
             in
             the
             fore-cited
             passages
             of
             Xenophon
             and
             Plutarch
             is
             used
             where
             they
             speak
             of
             obedience
             to
             Magistrates
             and
             masters
             .
          
           
             If
             this
             must
             fail
             him
             ,
             he
             hath
             yet
             another
             answer
             :
             Let
             the
             word
             stand
             ,
             saith
             he
             ,
             as
             it
             is
             translated
             obey
             ;
             yet
             it
             is
             not
             alway
             correlative
             to
             the
             command
             of
             a
             Superiour
             :
             and
             the
             holy
             Ghost
             requireth
             obedience
             here
             ,
             
               not
               by
               an
               argument
               from
               the
               authority
               of
               him
               that
               leadeth
               them
               ,
               but
               from
               the
               benefit
               that
               cometh
               to
               themselves
               ;
               for
               that
               is
               unprofitable
               for
               you
               .
            
             He
             divideth
             what
             the
             Apostle
             
             joyneth
             ;
             for
             there
             are
             two
             sorts
             of
             Arguments
             in
             the
             Text
             ,
             by
             which
             the
             Apostle
             perswadeth
             them
             to
             this
             obedience
             :
             one
             is
             taken
             from
             the
             authority
             of
             the
             Ministery
             ,
             which
             is
             intimated
             both
             by
             that
             name
             of
             authority
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             and
             by
             their
             subordination
             or
             submission
             which
             the
             Apostle
             calls
             for
             :
             another
             from
             the
             benefit
             that
             cometh
             to
             themselves
             ,
             by
             their
             obedience
             ,
             and
             the
             hurt
             which
             they
             shall
             do
             to
             themselves
             by
             their
             disobedience
             .
             Both
             these
             Arguments
             are
             wrapt
             up
             in
             these
             words
             ,
             
               For
               they
               watch
               for
               your
               souls
               ,
            
             which
             is
             the
             very
             same
             with
             that
             Acts
             20.
             28.
             
             
               To
               all
               the
               flock
               over
               the
               which
               the
               holy
               Ghost
               hath
               made
               you
               overseers
               .
            
             The
             Apostle
             doth
             also
             perswade
             Christians
             to
             be
             subject
             to
             the
             Magistrate
             ,
             by
             an
             Argument
             taken
             from
             the
             benefit
             that
             cometh
             to
             themselves
             ,
             Rom.
             13.
             4.
             
             
               For
               he
               is
               the
               Minister
               of
               God
               to
               thee
               for
               good
               :
            
             yet
             that
             doth
             not
             weaken
             but
             rather
             strengthen
             the
             Authority
             of
             the
             Magistrate
             .
          
           
             The
             fourth
             Argument
             shall
             be
             taken
             from
             1
             Tim.
             5.
             19.
             
             
               Against
               an
               Elder
               receive
               not
               an
               accusation
               ,
               but
               before
            
             (
             or
             
               under
               )
               two
               or
               three
               witnesses
               .
            
             Which
             is
             not
             a
             temporary
             charge
             laid
             upon
             Timothy
             as
             an
             Evangelist
             ,
             and
             so
             incompetent
             to
             ordinary
             Ministers
             :
             for
             it
             is
             joyned
             with
             the
             rules
             of
             publike
             Rebuking
             ,
             of
             laying
             on
             of
             hands
             ,
             not
             partaking
             of
             other
             mens
             sins
             ,
             and
             such
             like
             things
             which
             are
             of
             ordinary
             concernment
             .
             He
             is
             also
             charged
             to
             keep
             the
             Commandment
             till
             the
             appearing
             of
             Christ
             ,
             1
             Tim.
             5.
             14
             ,
             which
             cannot
             be
             otherwise
             understood
             then
             as
             spoken
             to
             him
             in
             reference
             to
             the
             Ministery
             .
             Now
             what
             is
             an
             act
             of
             Government
             ,
             if
             this
             be
             not
             ,
             to
             receive
             accusations
             ,
             and
             that
             against
             Elders
             ,
             and
             that
             under
             two
             or
             three
             witnesses
             ?
             The
             Apostle
             intendeth
             here
             the
             avoiding
             of
             these
             two
             evils
             ;
             first
             ,
             upon
             the
             one
             hand
             ,
             because
             
               veritas
               odium
               parit
            
             ,
             and
             Elders
             doing
             their
             duty
             faithfully
             ,
             will
             certainly
             be
             hated
             ,
             and
             slandered
             ,
             and
             evil
             spoken
             of
             by
             some
             ,
             that
             therefore
             every
             Diotrephes
             pratling
             against
             a
             servant
             of
             Christ
             with
             malicious
             words
             ,
             may
             not
             be
             able
             to
             blast
             his
             Christian
             reputation
             and
             good
             name
             :
             Next
             ,
             upon
             the
             other
             part
             ,
             because
             the
             offences
             and
             scandals
             of
             Elders
             are
             not
             to
             be
             connived
             at
             ,
             but
             to
             be
             aggravated
             and
             censured
             ,
             more
             then
             the
             offences
             of
             others
             ,
             that
             therefore
             an
             accusation
             be
             received
             against
             them
             ,
             if
             it
             be
             under
             two
             or
             three
             witnesses
             .
             Now
             where
             accusations
             ought
             to
             be
             received
             ,
             and
             that
             
             under
             two
             or
             three
             witnesses
             ,
             and
             not
             otherwise
             (
             with
             special
             charge
             also
             to
             observe
             these
             things
             ,
             
               without
               partiality
               ,
               or
               preferring
               one
               before
               another
               ,
            
             vers
             .
             21.
             )
             there
             is
             certainly
             a
             forensical
             proceeding
             ,
             and
             a
             corrective
             Jurisdiction
             or
             Government
             .
             More
             of
             this
             Argument
             in
             
               Malè
               audis
            
             ,
             pag.
             14.
             
          
           
             Fifthly
             ,
             what
             is
             that
             else
             but
             a
             corrective
             Jurisdiction
             ,
             Tit.
             3.
             10.
             
             
               A
               man
               that
               is
               an
               heretick
               ,
               after
               the
               first
               and
               second
               admonition
               ,
               reject
               ,
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             He
             speaks
             of
             a
             rejecting
             of
             persons
             ,
             not
             of
             things
             onely
             ;
             and
             of
             such
             a
             rejecting
             of
             persons
             ,
             as
             cannot
             be
             understood
             onely
             of
             that
             avoiding
             or
             rejecting
             ,
             by
             which
             every
             private
             Christian
             ought
             to
             observe
             ,
             and
             avoid
             ,
             and
             not
             receive
             false
             Teachers
             ,
             but
             of
             a
             publike
             Ministerial
             or
             Consistorial
             rejecting
             of
             an
             Heretick
             ,
             by
             cutting
             him
             off
             ,
             or
             casting
             him
             out
             of
             the
             Church
             .
          
           
             It
             is
             a
             Canon
             
               de
               Judiciis
               Ecclesiasticis
            
             ,
             saith
             Tossanus
             upon
             the
             the
             place
             .
             This
             the
             Greek
             will
             easily
             admit
             :
             for
             
               Stephanus
               in
               Thesauro
               linguae
               Gr.
            
             tells
             us
             that
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             or
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             is
             used
             for
             
               recuse
               ,
               aversor
               ,
               repudio
            
             ;
             and
             citeth
             out
             of
             Plutarch
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               to
               repudiate
               or
               put
               away
               a
               wife
               .
            
             As
             here
             also
             we
             may
             read
             ,
             
               A
               man
               that
               is
               an
               Heretick
               ,
               after
               the
               first
               and
               second
               admonition
               ,
               repudiate
            
             or
             
               put
               away
            
             ;
             though
             the
             word
             reject
             doth
             also
             bear
             the
             same
             sence
             .
             And
             as
             the
             Greek
             will
             admit
             it
             ,
             so
             I
             have
             these
             reasons
             to
             confirm
             it
             ,
             which
             shall
             suffice
             for
             the
             present
             .
             (
             He
             that
             pleaseth
             ,
             may
             read
             a
             large
             Discourse
             concerning
             the
             censure
             of
             Hereticks
             ,
             in
             
               Claudius
               Espencaeus
            
             upon
             this
             place
             .
             )
             First
             ,
             The
             Apostles
             scope
             is
             not
             to
             hold
             forth
             the
             common
             duties
             of
             all
             Christians
             ,
             except
             
               ex
               consequenti
            
             :
             but
             his
             primary
             intention
             all
             along
             in
             that
             Epistle
             ,
             is
             to
             instruct
             Titus
             concerning
             the
             ordering
             and
             governing
             of
             the
             Church
             ,
             Chap.
             1.
             vers
             .
             5.
             
             Secondly
             ,
             there
             must
             be
             a
             first
             and
             second
             admonition
             ,
             before
             the
             Heretick
             be
             thus
             rejected
             .
             This
             rejecting
             is
             not
             for
             his
             dangerous
             and
             false
             Doctrine
             ,
             simply
             or
             by
             it self
             considered
             ,
             but
             for
             his
             contumacy
             and
             incorrigiblenesse
             .
             But
             private
             Christians
             ought
             to
             observe
             by
             the
             judgement
             of
             private
             discretion
             ,
             and
             ought
             in
             prudence
             and
             caution
             to
             avoid
             all
             familiar
             fellowship
             and
             conversation
             with
             a
             man
             that
             is
             an
             Heretick
             ,
             though
             he
             hath
             not
             yet
             gotten
             a
             first
             and
             second
             admonition
             :
             Matth.
             7.
             15
             ,
             16.
             
             
               Beware
               of
               false
               Prophets
               which
               come
               to
               you
               in
               ●…eeps
               clothing
               ,
               but
            
             
             
               inwardly
               they
               are
               ravening
               Wolves
               .
               Ye
               shall
               know
               them
               by
               their
            
             fruits
             .
             Thirdly
             ,
             the
             admonition
             in
             the
             Text
             is
             a
             publike
             authoritative
             or
             ministerial
             admonition
             ,
             
               after
               that
               thou
            
             (
             Titus
             )
             
               hast
               once
               and
               again
               admonished
               him
            
             saith
             the
             Syriack
             :
             therefore
             the
             rejecting
             must
             also
             be
             publick
             and
             ministerial
             .
             Fourthly
             ,
             h
             This
             rejecting
             of
             an
             Heretick
             is
             the
             last
             act
             ,
             when
             he
             appears
             incorrigible
             .
             We
             find
             before
             chap.
             1.
             vers
             .
             13.
             
             
               Rebuke
               them
               sharply
            
             ;
             and
             chap.
             2.
             vers
             .
             15.
             
             
               Rebuke
               with
               all
               authority
            
             .
             But
             now
             when
             the
             Apostle
             saith
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             reject
             ,
             this
             is
             a
             higher
             degree
             .
             and
             this
             (
             much
             more
             )
             must
             be
             
               with
               all
               authority
            
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             which
             words
             compare
             with
             1
             Cor.
             7.
             25.
             where
             the
             Apostle
             opposeth
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             commandement
             ,
             and
             opinion
             or
             judgement
             .
             From
             all
             which
             it
             will
             appear
             ,
             that
             this
             rejecting
             of
             an
             Heretick
             by
             Titus
             and
             others
             joyned
             with
             him
             in
             the
             Government
             of
             the
             Church
             ,
             was
             an
             authoritative
             and
             Juridical
             act
             ,
             and
             the
             judgement
             thereupon
             decisive
             ,
             not
             consultative
             onely
             .
             Fifthly
             ,
             Look
             by
             what
             authority
             Elders
             were
             ordained
             ,
             by
             the
             same
             authority
             they
             were
             for
             heresie
             (
             maintained
             with
             contumacy
             )
             rejected
             :
             for
             the
             Apostle
             committeth
             into
             the
             same
             hands
             ,
             the
             ordaining
             of
             Elders
             ,
             and
             the
             rejecting
             of
             Hereticks
             ;
             compare
             Tit.
             3.
             10.
             with
             Tit.
             1.
             5.
             
             Now
             the
             ordination
             was
             by
             the
             Presbyterie
             :
             1
             Tim.
             4.
             14.
             
             Therefore
             so
             was
             the
             rejection
             .
          
           
             I
             conclude
             with
             the
             Dutch
             Annotations
             upon
             Tit.
             3.
             10.
             
               reject
               .
               i.
               e.
               Have
               no
               communion
               with
               him
               .
               Let
               him
               go
               without
               disputing
               any
               further
               with
               him
               ,
               and
               casting
               the
               holy
               things
               before
               such
               dogs
               .
               Matth.
            
             7.
             6.
             
             
               Let
               him
               not
               remain
               in
               the
               outward
               communion
               of
               the
               Church
               .
            
          
           
             The
             sixth
             Argument
             I
             draw
             from
             1
             Cor.
             5.
             12.
             
             
               Do
               not
               ye
               judge
               them
               that
               are
               within
               ?
               Vers.
            
             13.
             
             
               Therefore
               put
               away
               from
               among
               your selves
               that
               wicked
               person
               .
            
             2
             Cor.
             2.
             6.
             
             
               Sufficient
               to
               such
               a
               man
               is
               this
               punishment
            
             (
             or
             
               censure
               .
               )
               which
               was
               inflicted
               of
               many
               .
            
             Here
             is
             an
             Ecclesiastical
             judging
             ,
             not
             by
             the
             judgement
             of
             private
             Christian
             discretion
             onely
             (
             for
             so
             they
             judged
             those
             
             also
             that
             were
             without
             )
             but
             an
             authoritative
             corrective
             Judgement
             ,
             by
             which
             a
             scandalous
             brother
             ,
             a
             rotten
             member
             ,
             like
             to
             infect
             other
             members
             ,
             is
             put
             away
             from
             among
             the
             people
             of
             God.
             And
             this
             Judgement
             was
             made
             ,
             sentence
             given
             ,
             and
             censure
             inflicted
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             by
             many
             ,
             that
             is
             not
             by
             all
             ,
             but
             by
             the
             Elders
             of
             that
             Church
             saith
             
               Walaeus
               ,
               Tom.
            
             1.
             pag.
             468
             ,
             or
             you
             may
             read
             
               by
               the
               chiefest
            
             ;
             So
             Piscator
             and
             Heinsius
             upon
             the
             place
             .
             The
             sence
             is
             all
             one
             ,
             as
             if
             the
             Apostle
             had
             said
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               by
               them
               that
               have
               the
               rule
               over
               you
               .
            
             Now
             what
             will
             you
             make
             of
             judging
             ,
             putting
             away
             ,
             and
             censuring
             ,
             being
             acts
             neither
             of
             a
             civil
             power
             ,
             nor
             put
             forth
             upon
             any
             except
             Church-members
             ,
             if
             you
             make
             it
             not
             a
             corrective
             Church-government
             ?
          
           
             As
             for
             Mr.
             Colemans
             answer
             that
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             amounts
             to
             no
             more
             but
             an
             objurgation
             ,
             I
             have
             fully
             confuted
             that
             in
             
               Male
               audis
            
             pag.
             12.
             13.
             14.
             which
             I
             will
             not
             resume
             .
             But
             beside
             all
             I
             said
             there
             ,
             I
             add
             somewhat
             which
             I
             have
             since
             observed
             .
             
               Zonaras
               in
               Conc.
               Antioch
               .
               can
               .
            
             22.
             useth
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             for
             
               to
               be
               punished
               or
               censured
            
             :
             and
             
               in
               Conc.
               Carthag
               .
               can
            
             .
             49.
             he
             calls
             the
             man
             who
             is
             under
             Church-censure
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Balsamon
               in
               Conc.
               Carthag
               .
               can
               .
            
             46.
             calls
             him
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Both
             of
             them
             do
             often
             use
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             for
             Church-censure
             ,
             as
             in
             the
             place
             last
             cited
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Yea
             the
             Councell
             of
             Antioch
             held
             under
             Constantius
             ,
             useth
             Pauls
             word
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             to
             expresse
             Ecclesiasticall
             censure
             ,
             and
             an
             act
             of
             corrective
             government
             .
             Can.
             3.
             
             It
             is
             said
             of
             him
             that
             receiveth
             a
             Presbyter
             or
             Deacon
             being
             justly
             deposed
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               ille
               quoque
               à
               communi
               Synodo
               puniatur
               ,
               ut
               qui
               Ecclesiastica
               statuta
               dissolvat
               .
               Ibid.
               Can.
            
             22.
             
             A
             Bishop
             is
             prohibit
             to
             ordain
             within
             the
             charge
             of
             another
             Bishop
             ,
             unlesse
             that
             other
             Bishop
             consent
             .
             But
             if
             any
             presume
             to
             do
             such
             a
             thing
             ,
             let
             the
             ordination
             be
             void
             or
             null
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               &
               ipse
               a
               Synodo
               puniatur
               ,
               and
               let
               himself
               be
               punished
               by
               the
               Synod
               :
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             saith
             
               Balsamen
               ,
               how
               they
               should
               be
               punished
            
             who
             ordain
             without
             the
             bounds
             of
             their
             owne
             charge
             ,
             and
             without
             consent
             of
             him
             whose
             charge
             it
             is
             ,
             may
             be
             learned
             from
             other
             Canons
             .
             Where
             you
             see
             he
             understands
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             to
             agree
             in
             signification
             with
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             which
             is
             
             punishment
             .
             The
             sixth
             general
             Councel
             Can.
             60.
             useth
             the
             verb
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             for
             suffering
             punishment
             ,
             adding
             also
             by
             way
             of
             explanation
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               to
               be
               subject
               to
               afflictions
               and
               labours
               .
            
          
           
             Seventhly
             ,
             We
             have
             an
             Argument
             from
             1
             Cor.
             14.
             32
             ,
             33.
             
             
               And
               the
               Spirits
               of
               the
               Prophets
               are
               subject
               to
               the
               Prophets
               ;
               for
               God
               is
               not
               the
               Author
               of
               confusion
               ,
               but
               of
               peace
               ,
               as
               in
               all
               Churches
               of
               the
               Saints
               .
            
             The
             Apostle
             is
             giving
             such
             rules
             and
             directions
             concerning
             prophecying
             or
             interpretation
             of
             Scripture
             ,
             that
             upon
             the
             one
             hand
             there
             may
             be
             a
             liberty
             to
             all
             the
             Prophets
             to
             prophecy
             ,
             and
             that
             the
             Church
             may
             be
             edified
             by
             the
             gifts
             of
             all
             ,
             and
             that
             for
             that
             end
             one
             ought
             to
             give
             place
             to
             another
             :
             upon
             the
             other
             hand
             ,
             that
             a
             boundlesse
             liberty
             and
             confusion
             ,
             and
             immunity
             from
             censure
             ,
             may
             not
             be
             introduced
             into
             the
             Church
             ▪
             To
             this
             latter
             branch
             belongs
             vers
             .
             29.
             32.
             33.
             
             
               Let
               the
               Prophets
               speak
               two
               or
               three
               ,
               and
               let
               the
               other
               judge
               .
            
             He
             will
             have
             two
             ,
             or
             at
             most
             three
             Prophets
             to
             speak
             in
             one
             Congregation
             ,
             at
             one
             diet
             or
             time
             of
             assembling
             :
             and
             those
             Prophets
             ,
             saith
             he
             ,
             must
             be
             i
             examined
             ,
             judged
             ,
             and
             censured
             by
             the
             other
             Prophets
             :
             for
             the
             Spirits
             of
             the
             Prophets
             are
             subject
             to
             the
             Prophets
             ,
             that
             is
             ,
             every
             particular
             Prophet
             distributively
             ,
             is
             subject
             to
             all
             the
             Prophets
             collectively
             ,
             or
             to
             the
             colledge
             of
             Prophets
             (
             add
             ,
             and
             of
             other
             spirituall
             persons
             intrusted
             with
             the
             government
             of
             the
             Church
             ,
             together
             with
             the
             Prophets
             ,
             as
             from
             vers
             .
             37.
             and
             Gal.
             6.
             1.
             is
             well
             observed
             by
             our
             Country-man
             Mr.
             Dickson
             upon
             this
             place
             )
             .
             Therefore
             
               Walaeus
               Tom.
            
             1
             pag.
             468.
             doth
             rightly
             collect
             from
             this
             place
             an
             authority
             of
             Church-Government
             .
             Protestant
             Writers
             prove
             hence
             the
             authority
             of
             General-Councels
             above
             the
             Pope
             :
             and
             that
             the
             Pope
             is
             a
             false
             Prophet
             ,
             because
             he
             refuseth
             to
             be
             subject
             to
             the
             Prophets
             .
             Iunius
             in
             divers
             places
             ,
             applieth
             this
             Text
             to
             the
             authority
             of
             Presbyteries
             and
             Synods
             .
             Gualther
             upon
             the
             place
             applyeth
             it
             against
             the
             Pope
             who
             will
             judge
             all
             men
             ,
             and
             be
             judged
             of
             no
             man
             ;
             whereas
             (
             saith
             he
             )
             the
             Apostle
             here
             will
             have
             no
             man
             how
             eminent
             soever
             ,
             to
             be
             free
             from
             censure
             ,
             when
             he
             is
             censurable
             .
             So
             then
             we
             have
             in
             this
             Text
             a
             subjection
             ,
             and
             an
             authority
             of
             judging
             and
             censuring
             .
             And
             this
             Judgement
             which
             the
             Apostle
             here
             speaks
             of
             ,
             is
             neither
             the
             Judgement
             
             of
             the
             civil
             Magistrate
             ,
             nor
             the
             Judgement
             of
             discretion
             common
             to
             the
             whole
             Church
             ,
             but
             it
             is
             the
             Judgement
             or
             censure
             of
             Prophets
             ,
             and
             that
             not
             School-wise
             according
             to
             Mr.
             Husseys
             notion
             of
             Schooles
             ,
             that
             is
             by
             the
             Prophets
             disputing
             a
             man
             out
             of
             his
             error
             ,
             and
             no
             more
             ,
             no
             vote
             ,
             no
             decision
             ,
             no
             result
             ,
             except
             he
             that
             hath
             taught
             an
             error
             do
             agree
             to
             the
             arguments
             of
             the
             other
             Prophets
             ,
             and
             so
             all
             
               end
               in
               a
               brotherly
               accord
            
             ,
             and
             in
             the
             
               unanimous
               consent
               of
               the
               whole
               Clergy
            
             (
             for
             so
             doth
             he
             advise
             the
             Parliament
             )
             so
             that
             he
             shall
             be
             no
             more
             subject
             to
             all
             the
             Prophets
             ,
             then
             all
             the
             Prophets
             to
             him
             .
             Yea
             in
             Mr.
             Husseys
             sence
             the
             Pope
             will
             not
             refuse
             to
             be
             subject
             to
             a
             Councel
             of
             Prophets
             ,
             and
             then
             Protestant
             Writers
             have
             been
             far
             out
             of
             their
             way
             ,
             who
             have
             disputed
             against
             the
             Pope
             from
             this
             Text
             ,
             supposing
             it
             to
             hold
             forth
             a
             binding
             authoritative
             Judgement
             of
             the
             Prophets
             ,
             whereunto
             any
             one
             Prophet
             is
             bound
             to
             be
             subject
             ,
             the
             Judgement
             of
             his
             private
             discretion
             being
             alwaies
             reserved
             to
             him
             ,
             that
             he
             give
             not
             blind
             obedience
             .
          
           
             Eighthly
             ,
             I
             argue
             from
             Revel
             .
             2.
             14.
             20.
             
             The
             Lord
             Jesus
             reproveth
             the
             Angel
             of
             the
             Church
             in
             Pergamus
             for
             suffering
             those
             that
             taught
             the
             doctrine
             of
             Balaam
             ,
             and
             the
             Angel
             of
             the
             Church
             in
             Thyatira
             for
             suffering
             Iezebel
             which
             called
             her self
             a
             Prophetesse
             ,
             to
             seduce
             his
             people
             .
             The
             fault
             here
             reproved
             must
             be
             the
             neglect
             of
             Church-censures
             and
             corrective
             government
             ,
             which
             is
             so
             manifest
             ,
             that
             they
             who
             plead
             most
             for
             liberty
             of
             Conscience
             from
             the
             Magistrate
             ,
             do
             acknowledge
             that
             the
             Angels
             of
             these
             Churches
             are
             reproved
             for
             not
             censuring
             Ecclesiastically
             those
             that
             did
             thus
             seduce
             Gods
             people
             .
             Neither
             is
             it
             said
             
               because
               thou
               art
               silent
               and
               dost
               not
               reprove
               nor
               convince
            
             ;
             but
             
               because
               thou
               hast
               there
               them
               that
               hold
               the
               Doctrine
               of
               Balaam
               :
            
             that
             is
             ,
             because
             thou
             dost
             not
             cast
             them
             out
             of
             the
             Church
             ,
             that
             they
             may
             not
             hurt
             others
             .
             So
             the
             English
             Annotations
             upon
             the
             place
             ,
             referring
             us
             also
             to
             1
             Cor.
             5.
             
             The
             Angel
             of
             the
             Church
             was
             guilty
             in
             this
             ,
             that
             those
             who
             had
             so
             much
             scandalized
             the
             Church
             by
             their
             Doctrine
             ,
             were
             still
             in
             the
             Church
             ,
             and
             not
             yet
             cast
             out
             of
             the
             Church
             .
             And
             who
             can
             imagine
             that
             the
             Angels
             of
             those
             Churches
             whom
             Christ
             himself
             commendeth
             for
             holding
             fast
             his
             name
             ,
             and
             for
             their
             love
             ,
             service
             ,
             faith
             ,
             and
             
             patience
             were
             so
             void
             either
             of
             prudence
             as
             not
             to
             observe
             ,
             or
             of
             zeal
             ,
             as
             not
             to
             gainsay
             and
             confute
             by
             sound
             doctrine
             those
             soul
             and
             scandalous
             errors
             ?
             Certainly
             their
             sin
             was
             like
             that
             of
             Eli
             ,
             they
             did
             not
             together
             with
             the
             doctrinal
             and
             monitory
             part
             ,
             make
             use
             of
             that
             Jurisdiction
             and
             corrective
             power
             ,
             which
             God
             had
             put
             in
             their
             hands
             .
          
           
             Ninthly
             ,
             We
             have
             another
             Argument
             from
             1
             Thess.
             3.
             14.
             
             
               And
               if
               any
               man
               obey
               not
               our
               word
               by
               this
               Epistle
               ,
               note
               that
               man
               ,
               and
               have
               no
               Company
               with
               him
               ,
               that
               he
               may
               be
               ashamed
               .
            
             Here
             the
             Syriack
             helpeth
             us
             much
             .
             
               And
               if
               any
               man
               obey
               not
               these
               words
               which
               are
               contained
               in
               this
               Epistle
               ,
               let
               that
               man
               be
               separated
               from
               you
               ,
               neither
               have
               company
               with
               him
               ,
               that
               he
               may
               be
               ashamed
               .
               Gualther
            
             upon
             the
             place
             saith
             ,
             the
             Apostle
             speaks
             
               de
               disciplina
               Ecclesiastica
            
             ,
             what
             discipline
             they
             ought
             to
             have
             in
             the
             Church
             ,
             and
             the
             end
             thereof
             .
             So
             
               Calvin
               ,
               Beza
               ,
               Piscator
               ,
               Zanchius
               ,
               Diodati
               ,
            
             The
             Dutch
             Annotations
             ,
             Gomarus
             ,
             also
             
               Mariana
               ,
               Cajetan
               ,
               Salmeron
               ,
               Gorranus
               ,
               Esthius
               in
               lib.
            
             4.
             
             
               Sent.
               Dist.
            
             19.
             
             Sect.
             7.
             and
             diverse
             others
             following
             
               Augustine
               ,
               Ambrose
               ,
               Chrysostome
               ,
               Theophylact
               ,
               Theodoret
               ,
               Aquinas
               ,
            
             all
             these
             do
             apply
             it
             to
             Ecclesiasticall
             discipline
             and
             censure
             .
             Some
             controversie
             there
             is
             whether
             this
             Text
             reach
             as
             far
             as
             Excommunication
             (
             which
             doth
             not
             belong
             to
             this
             present
             Argument
             )
             but
             certainly
             it
             reacheth
             to
             a
             publick
             Church-censure
             ,
             and
             is
             more
             then
             the
             withdrawing
             of
             private
             Company
             and
             Fellowship
             ,
             either
             because
             of
             personal
             or
             private
             injuries
             ,
             or
             because
             of
             prophanesse
             .
             For
             1.
             the
             offence
             spoken
             of
             by
             the
             Apostle
             is
             not
             a
             matter
             of
             Civil
             or
             Personal
             injury
             ,
             but
             of
             scandal
             ;
             he
             speaks
             of
             idle
             bodies
             that
             walked
             disorderly
             ,
             not
             working
             at
             all
             ,
             and
             if
             these
             must
             be
             noted
             and
             separated
             ,
             how
             much
             more
             saith
             Theoylact
             .
             those
             who
             commit
             crimes
             and
             wickednesse
             ?
             2.
             
             Here
             is
             contumacy
             added
             to
             the
             offence
             ,
             
               if
               any
               man
               obey
               not
               our
               word
               by
               this
               Epistle
               ,
            
             intimating
             that
             upon
             occasion
             of
             this
             Epistle
             ,
             those
             that
             walked
             disorderly
             were
             to
             be
             solemnly
             admonished
             ,
             and
             required
             to
             work
             in
             quietnesse
             ,
             and
             to
             eat
             their
             owne
             bread
             :
             which
             if
             after
             admonition
             they
             would
             not
             do
             ,
             then
             to
             note
             them
             .
             Aquinas
             clears
             it
             by
             1
             Sam.
             15.
             23
             -
             
               for
               rebellion
               is
               as
               the
               sin
               of
               witck-craft
               ,
               and
               stubbornesse
               is
               as
               iniquity
               and
               as
               idolatry
               .
            
             3.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             note
             that
             man
             :
             signate
             (
             as
             Menochius
             rendreth
             it
             )
             rather
             then
             
             either
             significate
             or
             notate
             :
             set
             a
             mark
             upon
             him
             ,
             even
             as
             (
             saith
             Erasmus
             )
             we
             set
             a
             mark
             upon
             pushing
             oxen
             that
             we
             may
             avoid
             them
             ;
             which
             agreeth
             well
             with
             the
             Syriack
             ,
             
               Let
               that
               man
               be
               separated
               from
               you
               :
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             is
             some
             what
             more
             then
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             The
             latter
             usually
             signifieth
             no
             more
             ,
             but
             
               significo
               ,
               indico
               ,
               signum
               do
               :
            
             but
             the
             former
             is
             
               signum
               &
               notam
               imprimo
               ,
               obsigno
               ,
               insignio
               .
            
             The
             Septuagints
             make
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             to
             answer
             to
             the
             Hebrew
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               levavit
               ,
               elevavit
               ,
               sustulit
            
             ,
             So
             Psal.
             4.
             7.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               &c.
               signatum
               est
               super
               nos
            
             :
             that
             is
             ,
             
               the
               light
               of
               thy
               c
               untenance
               is
               lifted
               up
               upon
               us
               examplarly
               ,
            
             or
             banner-wise
             ,
             so
             as
             it
             may
             be
             remarkeable
             to
             others
             .
             The
             learned
             Authors
             of
             the
             Dutch
             Annotations
             upon
             2
             Thess.
             3.
             14.
             tell
             us
             that
             
               this
               Greek
               word
               doth
               not
               properly
               signifie
               to
               present
               or
               represent
               one
               ,
               but
               to
               note
               one
               and
               mark
               him
               out
               ,
               putting
               some
               ignominy
               upon
               him
               ,
               or
               outing
               him
               from
               an
               honourable
               Congregation
               ,
               and
               marking
               or
               blotting
               out
               his
               name
               ,
               as
               one
               unworthy
               of
               that
               honour
               .
            
             By
             which
             reason
             ,
             as
             likewise
             by
             that
             which
             followes
             ,
             they
             confute
             those
             who
             construe
             the
             word
             note
             with
             the
             Word
             Epistle
             ,
             as
             if
             the
             Apostle
             had
             said
             ,
             note
             or
             present
             me
             such
             a
             one
             by
             a
             letter
             .
             4.
             
             
               Have
               no
               company
               with
               him
            
             .
             He
             speaks
             it
             to
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             that
             they
             may
             have
             no
             fellowship
             with
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             he
             will
             have
             those
             that
             walk
             orderly
             and
             by
             rule
             ,
             to
             have
             no
             company
             with
             those
             that
             walk
             disorderly
             .
             Now
             this
             concerneth
             the
             whole
             Church
             equally
             ,
             and
             it
             is
             spoken
             to
             the
             Church
             ,
             for
             what
             reason
             can
             there
             be
             that
             some
             in
             the
             Church
             should
             have
             no
             company
             with
             one
             ,
             because
             of
             his
             scandalous
             and
             disorderly
             walking
             ,
             but
             the
             same
             reason
             will
             make
             the
             whole
             Church
             to
             have
             no
             company
             with
             him
             ?
             there
             may
             be
             divers
             civil
             respects
             and
             considerations
             which
             may
             make
             it
             unfit
             for
             some
             to
             keep
             familiar
             civil
             fellowship
             ,
             which
             respects
             and
             considerations
             do
             not
             concern
             others
             .
             But
             the
             avoyding
             of
             the
             company
             of
             those
             who
             walk
             scandalously
             and
             disorderly
             ,
             and
             that
             because
             they
             walk
             in
             that
             manner
             ,
             and
             further
             adde
             obstinacy
             to
             their
             sin
             after
             publike
             admonition
             ;
             must
             needs
             belong
             to
             the
             whole
             Church
             .
             5.
             
             
               Note
               that
               man
               and
               have
               no
               company
               with
               him
            
             ;
             he
             must
             first
             be
             noted
             ,
             before
             he
             be
             avoyded
             ,
             and
             both
             these
             are
             publick
             Ecclesiastical
             acts
             :
             for
             it
             was
             far
             from
             the
             Apostles
             meaning
             that
             every
             man
             should
             be
             herein
             left
             to
             
             his
             liberty
             ;
             he
             that
             pleaseth
             to
             note
             him
             and
             have
             no
             company
             with
             him
             ,
             well
             and
             good
             ;
             he
             that
             pleaseth
             not
             ,
             shall
             be
             free
             .
             But
             unlesse
             there
             be
             an
             Ecclesiastical
             Judgement
             and
             censure
             past
             upon
             such
             a
             one
             ,
             every
             one
             had
             been
             left
             to
             his
             liberty
             .
             6.
             
             
               That
               he
               may
               be
               ashamed
            
             :
             this
             as
             it
             is
             the
             end
             of
             Church-censures
             ,
             so
             it
             will
             be
             attained
             in
             a
             very
             small
             measure
             ,
             and
             perhaps
             not
             at
             all
             ,
             by
             one
             private
             man
             his
             avoyding
             the
             company
             of
             another
             ,
             which
             will
             not
             make
             the
             offender
             ashamed
             ,
             abased
             ,
             and
             humbled
             ,
             but
             when
             he
             is
             publikely
             noted
             ,
             and
             when
             the
             Church
             avoids
             his
             Company
             ,
             that
             is
             it
             which
             most
             covers
             a
             man
             with
             shame
             and
             confusion
             of
             face
             .
          
           
             Tenthly
             ,
             The
             Apostle
             mentioneth
             Ecclesiastical
             Rulers
             ,
             Rom.
             12.
             8.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             praefectus
             ,
             or
             
               qui
               praeest
               ,
               he
               that
               ruleth
               ,
            
             that
             is
             ,
             the
             ruling
             Elder
             .
             He
             is
             making
             an
             enumeration
             of
             Ecclesiastical
             offices
             and
             administrations
             ,
             and
             no
             other
             :
             So
             
               Calvin
               ,
               Beza
               ,
               Piscator
               ,
               Martyr
               ,
               Tossanus
               ,
               Diodati
               ,
            
             all
             upon
             the
             place
             ,
             and
             
               Iunius
               Eccles.
               lib.
            
             2.
             cap.
             1.
             do
             conceive
             ,
             and
             the
             whole
             context
             and
             the
             allusion
             to
             the
             severall
             offices
             of
             severall
             members
             in
             the
             same
             body
             proveth
             it
             ,
             and
             if
             all
             the
             rest
             be
             Ecclesiastical
             ,
             why
             not
             k
             the
             office
             of
             ruling
             also
             ,
             which
             is
             there
             mentioned
             ?
             for
             how
             should
             civil
             ruling
             come
             in
             among
             the
             Ecclesiastical
             administrations
             ,
             especially
             in
             those
             dayes
             when
             Magistrates
             were
             not
             Christian
             ?
             Musculus
             takes
             the
             Rulers
             here
             to
             be
             Elders
             .
             Gualther
             and
             Bullinger
             ,
             though
             they
             make
             this
             Text
             applicable
             to
             civil
             Rulers
             ,
             yet
             they
             do
             not
             exclude
             Church-officers
             from
             ruling
             ,
             but
             expressely
             mention
             Church-Governours
             distinct
             from
             civil
             Governours
             ,
             to
             be
             there
             comprehended
             under
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Mr.
             Hussey
             pag.
             19.
             answering
             this
             argument
             ,
             can
             neither
             deny
             what
             I
             said
             of
             Gualther
             and
             Bullinger
             ,
             nor
             yet
             doth
             affirm
             that
             civil
             Rulers
             are
             there
             meant
             ,
             onely
             his
             reply
             is
             that
             my
             argument
             is
             drawn
             from
             the
             interpretation
             of
             the
             place
             ,
             but
             
               the
               Disputant
               may
               not
               interpret
            
             saith
             he
             ,
             
               that
               is
               the
               answerers
               part
            
             :
             This
             calls
             to
             mind
             the
             Anabaptistical
             error
             ,
             
               Concionatores
               non
               retinent
               verba
               Textus
               ,
               sed
               interpretantur
               ea
               ,
               id
               quod
               non
               ferendum
               .
            
             For
             which
             see
             Petrus
             
             
               Hi●…kolmannus
               de
               Anabaptism●…
               ,
               Disp.
            
             9.
             cap.
             1.
             
             My
             Argument
             was
             drawn
             from
             the
             Text
             ,
             for
             the
             Text
             rightly
             understood
             and
             interpreted
             ;
             is
             the
             Text.
             But
             see
             now
             what
             strange
             rules
             you
             may
             exspect
             when
             Mr.
             Hussey
             comes
             to
             School-disputes
             ,
             the
             disputant
             may
             not
             interpret
             ,
             he
             must
             keep
             close
             to
             termes
             ,
             if
             the
             thing
             be
             not
             
               in
               terminis
            
             in
             the
             Text
             ,
             it
             s
             no
             Argum●nt
             ,
             by
             which
             rule
             he
             will
             at
             one
             dash
             overthrow
             not
             onely
             the
             disputations
             of
             Protestants
             against
             Papists
             ;
             of
             the
             ancient
             Fathers
             against
             the
             Hereticks
             of
             their
             times
             (
             for
             how
             is
             Justification
             by
             Faith
             ONELY
             ,
             the
             number
             of
             the
             Sacraments
             ,
             the
             consubstantiality
             of
             the
             Sonne
             with
             the
             Father
             ,
             and
             many
             other
             most
             materiall
             points
             proved
             ,
             but
             by
             Scripture
             rightly
             opened
             ,
             cleared
             ,
             and
             interpreted
             ?
             )
             but
             also
             the
             disputations
             of
             the
             Apostles
             ,
             and
             of
             Jesus
             Christ
             himself
             against
             the
             Pharisees
             ,
             Sadduces
             ,
             and
             Jewes
             ;
             for
             there
             is
             nothing
             more
             ordinary
             with
             Christ
             and
             his
             Apostles
             in
             their
             disputes
             for
             the
             truth
             ,
             then
             to
             interpret
             Scripture
             ,
             and
             give
             the
             sence
             of
             it
             .
          
           
             Eleventhly
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             the
             Governments
             mentioned
             1
             Cor.
             12.
             28.
             are
             not
             Civil
             but
             Ecclesiastical
             Governments
             ,
             as
             I
             have
             largely
             proved
             Chap.
             6.
             and
             shall
             not
             need
             here
             to
             repeat
             it
             ;
             onely
             observe
             what
             l
             Bullinger
             saith
             on
             the
             place
             :
             whereunto
             add
             the
             Testimony
             of
             
               Hugo
               Grotius
            
             (
             whom
             I
             suppose
             our
             opposites
             do
             not
             look
             upon
             as
             an
             adversary
             )
             on
             Luke
             12.
             14.
             
             He
             acknowledgeth
             that
             in
             the
             Church
             of
             
               Corinth
               ,
               censura
               morum
            
             was
             
               penes
               Presbyterium
            
             ,
             the
             censure
             of
             mens
             manners
             ,
             was
             in
             the
             power
             of
             the
             Presbytery
             .
             This
             Government
             the
             Church
             of
             Corinth
             had
             ,
             a
             Christian
             Magistrate
             they
             had
             not
             .
          
           
             Twelfthly
             ,
             If
             in
             the
             Jewish
             Church
             there
             was
             an
             Ecclesiastical
             Government
             ,
             distinct
             from
             the
             Civil
             ;
             then
             in
             the
             Christian
             Church
             also
             there
             ought
             to
             be
             an
             Ecclesiastical
             Government
             distinct
             from
             the
             Civil
             .
             But
             in
             the
             Jewish
             Church
             there
             was
             an
             Ecclesiastical
             Government
             distinct
             from
             the
             Civil
             .
             Ergo.
             
          
           
             The
             Proposition
             is
             proved
             thus
             .
             There
             can
             be
             no
             reason
             given
             for
             an
             Ecclesiastical
             government
             among
             the
             Jews
             ,
             distinct
             from
             the
             Civil
             ,
             which
             will
             not
             hold
             as
             well
             and
             as
             strongly
             for
             an
             Ecclesiastical
             government
             among
             Christians
             ,
             distinct
             from
             
             the
             Civil
             :
             for
             we
             speak
             not
             now
             of
             the
             particulars
             (
             a
             high
             Priest
             ,
             or
             the
             like
             )
             which
             were
             typical
             and
             proper
             to
             that
             time
             ,
             but
             we
             speak
             of
             a
             Church
             government
             distinct
             from
             the
             Civil
             ,
             look
             upon
             it
             under
             that
             notion
             ,
             and
             then
             see
             if
             any
             reason
             can
             be
             given
             for
             it
             among
             them
             ,
             which
             will
             not
             conclude
             the
             like
             among
             us
             :
             yea
             much
             more
             among
             us
             ,
             for
             if
             the
             Priests
             had
             a
             great
             influence
             and
             interest
             into
             the
             Civil
             Government
             of
             the
             Jewes
             ,
             and
             yet
             there
             was
             a
             Church-government
             distinct
             from
             the
             Civil
             ;
             how
             much
             more
             now
             when
             Ministers
             have
             not
             ,
             neither
             ought
             to
             have
             any
             share
             in
             the
             Civil
             government
             ?
             The
             assumption
             hath
             been
             abundantly
             proved
             before
             in
             the
             first
             book
             .
             I
             will
             not
             repeat
             ,
             but
             here
             note
             these
             Scriptures
             :
             Ier.
             5.
             31.
             
             
               The
               Prophets
               bear
               rule
            
             :
             It
             was
             their
             office
             to
             bear
             rule
             ,
             It
             was
             their
             sin
             to
             support
             themselves
             in
             their
             ruling
             by
             the
             false
             Prophets
             .
             1
             Chron.
             9
             11.
             
             
               Azariah
               ,
               the
               Ruler
               of
               the
               House
               of
               God.
            
             2
             Chron.
             31.
             13.
             
             
               And
               Azariah
               the
               Ruler
               of
               the
               House
               of
               God.
               〈◊〉
               .
            
             11.
             11.
             
             
               Serajah
               the
               Ruler
               of
               the
               House
               of
               God.
            
             All
             the
             chief
             Pri●sts
             or
             heads
             of
             the
             several
             Classes
             or
             Orders
             of
             Priests
             were
             called
             
               Principes
               Sanctuarii
            
             saith
             
               Matthias
               Martinius
               Lexic
               .
               Philol.
               pag.
            
             3268.
             
             So
             2.
             
             Chron.
             35.
             8.
             
             
               Hilkiah
               and
               Zachariah
               ,
               and
               Jehiel
               ,
               Rulers
               of
               the
               House
               of
               God.
               Act.
            
             23.
             5.
             
             
               Then
               said
               Paul
               ,
               I
               wist
               not
               brethren
               that
               he
               was
               the
               high
               Priest
               ,
               for
               it
               is
               written
               thou
               shalt
               not
               speak
               evil
               of
               the
               Ruler
               of
               thy
               people
               .
            
             Finally
             ,
             Deut.
             31.
             28.
             where
             we
             find
             schoterim
             ,
             that
             is
             
               Officers
               ,
               Rulers
            
             ,
             or
             
               such
               as
               were
               set
               over
               the
               charge
            
             ;
             the
             70.
             read
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               Hierome
               ,
               Doctores
            
             .
             More
             plainly
             2
             Kings
             11.
             18.
             
               the
               Priest
               appointed
               Officers
               over
               the
               House
               of
               the
               Lord.
               
            
          
           
             Thirteenthly
             ,
             A
             corrective
             Ecclesiastical
             government
             in
             the
             Churches
             of
             Galatia
             seemeth
             to
             be
             intimated
             ,
             Gal.
             5.
             12.
             
             
               I
               would
               they
               were
               even
               cut
               off
            
             (
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             )
             
               which
               trouble
               you
            
             .
             Which
             many
             understand
             of
             Excommunication
             .
             See
             
               Esthius
               in
               lib.
            
             4.
             
             
               Sent.
               Dist.
            
             19.
             
             Sect.
             6.
             7.
             
             Also
             
               Salmeron
               ,
               Menochius
               ,
               Vasquez
               ,
               Novarinus
               ,
            
             and
             (
             of
             ours
             )
             
               B●…za
               ,
               Diodati
               ,
               Gomarus
            
             ,
             all
             upon
             the
             place
             ,
             beside
             diverse
             others
             .
             Musculus
             upon
             the
             place
             doth
             paralell
             this
             cutting
             off
             ,
             with
             delivering
             to
             Sathan
             ,
             1
             Cor.
             5.
             5.
             1
             
             Tim.
             1.
             20.
             and
             explaineth
             excindantur
             by
             abalienentur
             which
             best
             suteth
             to
             excommunication
             .
             Certainly
             the
             words
             will
             easily
             admit
             this
             sence
             ,
             or
             rather
             invite
             to
             it
             :
             for
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             is
             not
             properly
             
               perdo
               ,
               destruo
               ,
               consumo
            
             ,
             but
             
               amputo
               ,
               abscindo
            
             ,
             also
             minuo
             ,
             because
             that
             from
             which
             any
             thing
             is
             cut
             off
             ,
             is
             diminished
             and
             made
             lesse
             :
             also
             
               repello
               ,
               abjungo
               ,
               separo
               ,
               ahstraho
               .
            
             And
             so
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               abscindor
               ,
               excindor
               ,
               separor
               ,
               abstra●…or
               .
            
             Hunters
             and
             such
             as
             trace
             the
             Vestigies
             ,
             but
             cannot
             find
             them
             ,
             are
             said
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             to
             be
             cut
             off
             or
             abstracted
             .
             H●…sych
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             So
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             abscissus
             ,
             is
             not
             he
             who
             is
             cut
             off
             by
             death
             or
             destruction
             ,
             but
             he
             that
             hath
             his
             members
             cut
             off
             :
             Which
             seems
             to
             have
             been
             the
             ground
             of
             Augustine
             his
             mistake
             of
             this
             Text
             ,
             conceiving
             the
             Apostles
             wish
             to
             be
             ,
             that
             those
             men
             should
             be
             made
             Eunuchs
             .
             The
             Septuagints
             have
             sometimes
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             circumcido
             ,
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             demitto
             ,
             as
             synonymous
             with
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Now
             from
             the
             phrase
             ,
             to
             the
             purpose
             of
             the
             Text.
             That
             it
             is
             meant
             of
             Excommunication
             ,
             I
             have
             these
             reasons
             which
             confirme
             me
             :
             1.
             
             Because
             vers
             .
             9.
             
               a
               little
               leaven
               leaveneth
               the
               whole
               lump
               ,
            
             are
             the
             very
             same
             words
             which
             he
             useth
             1
             Cor.
             5.
             6.
             where
             he
             presseth
             the
             excommunication
             of
             the
             inces●uous
             man
             ;
             as
             there
             ,
             one
             unclean
             person
             in
             life
             ;
             so
             here
             ,
             some
             few
             seducers
             (
             especially
             that
             one
             who
             is
             singularly
             pointed
             at
             vers
             .
             10.
             )
             is
             meant
             by
             the
             
               little
               leaven
            
             ,
             which
             was
             to
             be
             purged
             out
             ,
             lest
             it
             should
             leaven
             the
             whole
             Church
             .
             2.
             
             Interpreters
             do
             generally
             agree
             ,
             that
             the
             Apostle
             here
             alludeth
             to
             Circumcision
             ,
             which
             those
             Judaizing
             teachers
             pressed
             upon
             the
             Galatians
             as
             necessary
             :
             wishing
             that
             they
             who
             would
             so
             fain
             have
             the
             Galatians
             circumcised
             ,
             were
             themselves
             cut
             off
             and
             cast
             out
             of
             the
             Church
             as
             rotten
             members
             ,
             or
             as
             a
             Gangren
             out
             of
             the
             body
             .
             This
             allusion
             suteth
             best
             with
             excommunication
             .
             3.
             
             The
             words
             so
             understood
             will
             more
             fitly
             answer
             and
             be
             paralel
             unto
             the
             cutting
             off
             in
             the
             Law
             ,
             
               that
               soul
               shall
               be
               cut
               off
               from
               among
               his
               people
            
             (
             which
             I
             have
             before
             proved
             to
             be
             meant
             of
             excommunication
             )
             as
             likewise
             to
             that
             1
             Cor.
             5.
             14.
             
             
               Put
               away
               that
               wicked
               person
               from
               among
               you
               .
            
             4.
             
             Other
             Interpretations
             do
             not
             so
             well
             agree
             to
             the
             Text.
             This
             cutting
             off
             could
             not
             be
             expected
             nor
             any
             hopes
             had
             of
             it
             by
             the
             hand
             of
             Justice
             ,
             or
             of
             the
             Magistrate
             ,
             for
             the
             Magistrates
             of
             that
             time
             were
             themselves
             troublers
             of
             the
             Christians
             ,
             so
             far
             they
             were
             from
             cutting
             of
             those
             that
             troubled
             them
             .
             Those
             that
             understand
             the
             words
             of
             an
             imprecation
             of
             eternal
             cutting
             off
             from
             God
             ,
             
             and
             being
             accursed
             from
             Christ
             ,
             draw
             themselves
             into
             thorny
             questions
             ,
             wherein
             they
             can
             hardly
             satisfie
             themselves
             or
             others
             .
             To
             understand
             it
             of
             cutting
             off
             by
             death
             ,
             doth
             not
             well
             answer
             that
             allusion
             to
             Circumcision
             ,
             generally
             observed
             (
             as
             hath
             been
             said
             )
             by
             Interpreters
             :
             which
             allusion
             doth
             intimate
             that
             it
             is
             not
             a
             cutting
             off
             out
             of
             the
             World
             ,
             but
             a
             cutting
             off
             from
             the
             body
             of
             the
             Church
             .
             I
             would
             that
             they
             themselves
             were
             cut
             off
             as
             the
             praeputium
             from
             the
             Church
             ,
             that
             is
             ,
             cut
             off
             
               à
               consortio
               Ecclesiae
            
             saith
             Gu●…lther
             .
             If
             it
             be
             said
             ,
             why
             then
             doth
             the
             Apostle
             onely
             wish
             it
             ?
             Why
             doth
             he
             not
             prescribe
             or
             command
             to
             excommunicate
             them
             ?
             To
             this
             we
             may
             either
             answer
             as
             B●…za
             ,
             The
             Apostle
             Pauls
             authority
             at
             that
             time
             was
             extreamly
             blasted
             and
             weakned
             in
             the
             Churches
             of
             Galatia
             ;
             Or
             thus
             ,
             the
             Apostle
             knew
             that
             as
             the
             Churches
             of
             Galatia
             then
             stood
             affected
             (
             being
             bewitched
             with
             the
             Judaizing
             Zealots
             ,
             and
             in
             a
             manner
             moved
             away
             to
             another
             Gospel
             )
             both
             Churches
             and
             Ministery
             were
             unwilling
             to
             excommunicate
             those
             that
             he
             means
             of
             :
             for
             which
             cause
             he
             would
             not
             peremptorily
             command
             their
             excommunication
             ,
             
               renitente
               Ecclesiâ
            
             ,
             but
             forbeareth
             for
             that
             season
             ,
             wishing
             for
             better
             times
             .
             Some
             think
             that
             the
             Apostle
             speaketh
             positively
             of
             excommunication
             ,
             vers
             .
             10.
             
             
               He
               shall
               bear
               his
               Judgement
            
             .
             But
             others
             are
             of
             opinion
             the
             Apostle
             there
             speaks
             of
             the
             judgement
             of
             God
             ,
             which
             he
             certainly
             and
             positively
             denounces
             ,
             and
             that
             vers
             .
             12.
             he
             addeth
             this
             as
             a
             distinct
             purpose
             ,
             that
             he
             could
             wish
             them
             also
             cut
             off
             from
             the
             Church
             by
             excommunication
             .
          
           
             It
             will
             be
             an
             Argument
             of
             more
             weight
             against
             Erastus
             his
             Interpretation
             of
             that
             Text
             ,
             if
             we
             object
             against
             him
             thus
             .
             This
             cutting
             off
             which
             the
             Apostle
             wisheth
             to
             those
             that
             troubled
             the
             Galatians
             ,
             cannot
             be
             meant
             of
             a
             divine
             or
             miraculous
             judgement
             upon
             them
             ,
             such
             as
             he
             thinks
             to
             be
             meant
             1
             Cor.
             5.
             (
             which
             place
             he
             parallels
             with
             Gal.
             5.
             12.
             as
             to
             the
             punishment
             intended
             )
             for
             if
             so
             ,
             why
             doth
             not
             the
             Apostle
             adjudge
             them
             positively
             to
             be
             cut
             off
             or
             destroyed
             ,
             as
             he
             did
             constitute
             and
             decree
             by
             his
             Apostolical
             power
             of
             miracles
             (
             so
             thinks
             Erastus
             )
             the
             incestuous
             Corinthian
             to
             be
             delivered
             to
             Satan
             ?
             To
             this
             Erastus
             replieth
             ,
             lib.
             3.
             cap.
             9
             ,
             Because
             the
             Apostles
             had
             not
             power
             to
             work
             miracles
             
               quoties
               vellent
            
             ,
             as
             often
             as
             they
             would
             ,
             nor
             to
             afflictor
             
             stay
             any
             ,
             but
             when
             it
             seemed
             good
             in
             Gods
             eyes
             ,
             
               sed
               quando
               Deo
               visum
               fuit
               utile
               ,
               necessarium
               ,
               &
               salutare
               .
            
             But
             I
             ask
             ,
             Was
             it
             right
             and
             agreeable
             to
             the
             will
             of
             God
             ,
             that
             the
             Apostle
             should
             wish
             their
             cutting
             off
             ?
             Was
             it
             not
             profitable
             and
             necessary
             for
             the
             Churches
             good
             ,
             that
             they
             should
             be
             cut
             off
             ?
             Where
             shall
             we
             finde
             that
             the
             working
             of
             a
             miracle
             was
             profitable
             and
             necessary
             for
             the
             Churches
             good
             ,
             and
             that
             an
             Apostle
             did
             desire
             and
             thirst
             after
             the
             working
             of
             that
             miracle
             ,
             and
             yet
             had
             not
             power
             from
             God
             to
             work
             it
             ?
             How
             had
             the
             false
             Apostles
             insulted
             at
             this
             ?
             Is
             this
             the
             great
             Apostle
             of
             the
             Gentiles
             ,
             who
             hath
             not
             power
             from
             God
             to
             work
             a
             miracle
             ,
             when
             himself
             professeth
             he
             would
             gladly
             have
             it
             wrought
             ?
          
           
             Fourteenthly
             ,
             that
             passage
             ,
             2
             Cor.
             10.
             6.
             is
             by
             some
             brought
             (
             not
             without
             very
             considerable
             Reasons
             )
             for
             the
             Spiritual
             or
             Ecclesiastical
             censures
             .
             
               And
               have
               in
               readin●…sse
            
             ,
             saith
             the
             Apostle
             ,
             or
             (
             as
             the
             Syriack
             ,
             
               we
               are
               ready
               )
               to
               revenge
               all
               disobedience
               ,
               when
               your
               obedience
               is
               fulfilled
               .
               Novarinus
               in
            
             2
             Cor.
             10.
             6.
             
               plerique
               de
               excommunicandi
               potestate
               haec
               verba
               interpretantur
               .
            
             In
             this
             sence
             was
             the
             Text
             understood
             a
             thousand
             yeers
             ago
             by
             
               Gegro●…y
               Epist.
               lib.
            
             2.
             cap.
             37.
             
             The
             Dutch
             Annotations
             upon
             the
             place
             ,
             say
             that
             the
             Apostles
             meaning
             is
             ;
             
               of
               declaring
               the
               vengeance
               of
               God
               against
               the
               obstinate
               ;
               and
               of
               exercising
               the
               Ecclesiastical
               Banne
               or
               Discipline
               ,
               against
               those
               who
               professing
               themselves
               members
               of
               the
               Congregation
               ,
               do
               yet
               teach
               or
               lead
               unchristian
               lives
               or
               doctrine
               .
            
             Others
             also
             (
             among
             whom
             is
             Master
             
               David
               Dickson
            
             )
             understand
             Church-censures
             to
             be
             here
             meant
             .
             The
             Apostle
             is
             in
             that
             Chapter
             confuting
             the
             calumny
             of
             such
             as
             said
             of
             him
             ,
             His
             Epistles
             were
             weighty
             and
             powerful
             ,
             and
             did
             speak
             of
             great
             things
             ;
             but
             when
             he
             himself
             is
             bodily
             present
             ,
             he
             doth
             but
             little
             ,
             he
             assumes
             no
             great
             authority
             ,
             he
             is
             weak
             and
             almost
             contemptible
             .
             In
             answer
             hereunto
             ,
             he
             tells
             them
             ,
             
               The
               weapons
               of
               our
               warfare
            
             (
             speaking
             not
             onely
             in
             his
             own
             name
             ,
             but
             in
             the
             name
             of
             all
             the
             Ministers
             of
             Christ
             )
             though
             they
             be
             not
             carnal
             ,
             yet
             they
             
               are
               mighty
               through
               God
            
             to
             conquer
             and
             captivate
             souls
             to
             the
             obedience
             of
             Christ.
             And
             as
             for
             the
             stubborn
             and
             unruly
             ,
             we
             are
             armed
             with
             a
             power
             of
             corrective
             government
             ,
             which
             shall
             be
             more
             fully
             executed
             in
             due
             time
             .
             There
             is
             but
             one
             of
             two
             Interpretations
             which
             can
             with
             any
             probability
             seem
             to
             agree
             
             to
             this
             Text
             ,
             namely
             ,
             that
             it
             is
             meant
             either
             of
             the
             extraordinary
             Apostolical
             power
             ,
             by
             which
             they
             did
             miraculously
             punish
             some
             offenders
             (
             as
             Peter
             did
             Ananias
             and
             Sapphira
             ,
             and
             as
             Paul
             did
             E●…ymas
             )
             or
             of
             a
             corrective
             Church-government
             ,
             and
             Excommunication
             .
             The
             Reasons
             which
             induce
             me
             to
             believe
             ,
             that
             the
             Apostle
             meaneth
             here
             of
             Church-censures
             ,
             especially
             Excommunication
             ,
             and
             not
             of
             that
             extraordinary
             miraculous
             power
             ,
             are
             these
             .
             1.
             
             The
             reason
             added
             ,
             
               When
               your
               obedience
               is
               fulfilled
            
             ,
             cannot
             suit
             to
             the
             power
             of
             working
             miracles
             (
             for
             it
             had
             been
             the
             more
             seasonable
             to
             work
             such
             miracles
             ,
             while
             the
             obedience
             of
             the
             Corinthians
             was
             not
             yet
             fulfilled
             .
             Miracles
             are
             not
             for
             them
             that
             believe
             ,
             but
             for
             them
             that
             believe
             not
             ,
             saith
             the
             same
             Apostle
             .
             )
             But
             it
             suits
             very
             well
             to
             the
             power
             of
             Church-censures
             :
             for
             as
             Esthius
             and
             Novarinus
             explain
             the
             Apostles
             reason
             ,
             it
             is
             in
             vain
             to
             excommunicate
             all
             such
             as
             are
             worthy
             of
             Excommunication
             ,
             when
             there
             is
             a
             general
             re●itency
             and
             unwillingnesse
             in
             the
             Church
             ;
             or
             to
             cut
             off
             a
             member
             ,
             when
             the
             same
             evil
             hath
             infected
             either
             the
             whole
             or
             the
             greatest
             part
             of
             the
             body
             ;
             which
             Augustine
             also
             tells
             us
             in
             divers
             places
             .
             And
             this
             (
             by
             the
             way
             )
             confirms
             the
             reason
             which
             I
             gave
             why
             the
             Apostle
             onely
             wisheth
             those
             that
             troubled
             the
             Galatians
             to
             be
             cut
             off
             ,
             but
             doth
             not
             command
             it
             ,
             in
             regard
             of
             the
             present
             unwillingnesse
             and
             disaffection
             of
             those
             Churches
             .
             2.
             
             We
             may
             have
             a
             great
             deal
             of
             light
             to
             this
             place
             by
             comparing
             it
             with
             Cha●…
             .
             12.
             verse
             20
             ,
             21.
             and
             Chap.
             13.
             verse
             2.
             
             Many
             among
             the
             Corinthians
             had
             sinned
             foul
             and
             ●eandalous
             sins
             ,
             whereof
             they
             had
             not
             repented
             ,
             and
             for
             which
             they
             were
             not
             censured
             or
             cast
             out
             of
             the
             Church
             .
             The
             Apostle
             certifieth
             them
             ,
             that
             if
             he
             come
             ,
             he
             will
             not
             spare
             .
             What
             ?
             was
             it
             his
             meaning
             to
             work
             a
             miracle
             upon
             every
             fornicator
             ,
             and
             each
             other
             scandalous
             person
             in
             the
             Church
             of
             Corinth
             ?
             No
             sure
             :
             mark
             his
             words
             ;
             
               Now
               I
               write
               to
               them
               which
               heretofore
               have
               sinned
               ,
               and
               to
               ALL
               OTHER
               ,
               that
               if
               I
               come
               again
               ,
               I
               will
               not
               spare
               .
            
             Who
             can
             imagine
             his
             meaning
             to
             be
             ,
             that
             he
             would
             work
             a
             miracle
             upon
             them
             and
             all
             other
             ?
             So
             ●ere
             when
             it
             is
             said
             ,
             
               having
               in
               readiness●…
               to
               〈◊〉
               ALL
               〈◊〉
               ,
               let
               it
               be
               remembred
               that
               the
               Apostolical
               power
               of
               miracles
               was
               never
               appointed
               to
               be
               executed
               against
               ALL
               disobedience
               .
               Thirdly
               ,
            
             
             that
             which
             the
             Apostle
             saith
             of
             the
             Spiritual
             weapons
             ,
             
               mighty
               through
               God
               to
               the
               pulling
               down
               of
               strong
               holds
               ,
            
             &c.
             was
             not
             proper
             or
             peculiar
             to
             the
             Apostles
             ,
             but
             is
             rightly
             applied
             to
             all
             the
             Ministers
             of
             the
             Gospel
             :
             the
             more
             hardly
             can
             it
             be
             supposed
             ,
             that
             what
             is
             immediately
             added
             ,
             and
             as
             it
             were
             with
             one
             breath
             uttered
             ,
             
               And
               having
               in
               readinesse
               to
               〈◊〉
               all
               disobedience
               ,
            
             is
             meant
             of
             the
             extraordinary
             Apostolical
             power
             .
             Fourthly
             ,
             such
             as
             the
             weapons
             are
             for
             conquering
             and
             subduing
             souls
             to
             the
             obedience
             of
             Christ
             ,
             such
             is
             the
             corrective
             or
             punitive
             part
             there
             spoken
             of
             .
             But
             the
             weapons
             for
             conquering
             ,
             are
             meerly
             Spiritual
             ,
             not
             corporal
             :
             Therefore
             the
             corrective
             or
             punitive
             part
             there
             spoken
             of
             ,
             is
             also
             Spiritual
             ,
             and
             so
             doth
             not
             concern
             the
             inflicting
             of
             corporal
             punishment
             ,
             such
             as
             the
             Erastians
             understand
             by
             delivering
             to
             Satan
             .
          
           
             Fifteenthly
             ,
             an
             Ecclesiastical
             ruling
             power
             may
             be
             proved
             from
             2
             Cor.
             2.
             8.
             
             
               I
               beseech
               you
               that
               you
               would
               confirm
               your
               love
               towards
               him
               .
            
             Here
             is
             a
             Juridical
             power
             of
             loosing
             ,
             and
             consequently
             of
             binding
             ;
             for
             it
             belongeth
             to
             the
             same
             power
             to
             binde
             and
             loose
             ,
             to
             excommunicate
             and
             to
             absolve
             .
             An
             authoritative
             juridical
             loosing
             ,
             I
             prove
             from
             the
             word
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             which
             properly
             signifieth
             the
             making
             a
             thing
             sure
             or
             firm
             by
             a
             decisive
             suffrage
             ,
             authoritative
             judgement
             ,
             or
             ratificatory
             and
             obligatory
             sentence
             past
             upon
             it
             .
             
               Hen.
               Stephanus
               in
               Thes.
               linguae
               Gr.
            
             in
             the
             word
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             saith
             that
             this
             Text
             2
             Cor.
             2.
             8.
             is
             more
             rightly
             read
             ,
             
               Ut
               ratam
               faciatis
               in
               illum
               charitatem
               ,
            
             then
             as
             the
             vulgar
             Latin
             hath
             it
             ,
             
               Ut
               confirmetis
            
             .
             The
             Verb
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             he
             expoundeth
             thus
             ;
             
               Auctoritatem
               do
               ,
               auctoritate
               mea
               comprobo
               ;
               vel
               ratum
               habeo
               ,
               ratum
               facio
               .
               Pasor
            
             renders
             the
             same
             Verb
             
               sancio
               ,
               ratum
               facio
            
             ,
             and
             citeth
             for
             that
             sence
             ,
             2
             Cor.
             2.
             6.
             
             So
             Erasmus
             likewise
             upon
             the
             place
             .
             So
             Cartwright
             upon
             the
             same
             place
             against
             the
             Rhemists
             .
             So
             
               Chemnitius
               Exam.
               Conc.
               Trident.
               part
            
             .
             4.
             
               de
               Indulg
               .
               pag.
            
             53.
             
             The
             force
             of
             this
             word
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             was
             urged
             against
             the
             opinion
             of
             Erastus
             in
             a
             publike
             Dispute
             at
             Heydelberg
             ;
             the
             narration
             whereof
             is
             left
             by
             Ursinus
             in
             his
             Catechetical
             explications
             .
             That
             the
             word
             signifieth
             an
             authoritative
             act
             ,
             and
             supposeth
             a
             ruling
             power
             ,
             may
             be
             thus
             further
             confirmed
             .
             First
             ,
             who
             did
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             but
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ?
             No
             doubt
             the
             Apostle
             borroweth
             the
             word
             from
             the
             language
             and
             customs
             of
             the
             
             Heathen
             Greeks
             .
             Now
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             was
             a
             fixed
             or
             set
             lawful
             Assembly
             ,
             which
             met
             with
             a
             judicial
             ruling
             power
             ,
             and
             ratified
             a
             thing
             by
             decisive
             suffrages
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             See
             Suidas
             in
             the
             word
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             Stephanus
             and
             Scapula
             in
             the
             word
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ;
             Erasmus
             in
             2
             Cor.
             2.
             8.
             
             
               Arias
               Montanus
            
             in
             the
             word
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             tells
             us
             that
             to
             the
             Graecians
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             was
             the
             same
             thing
             ,
             which
             Comitia
             to
             the
             Latines
             :
             Therefore
             such
             Assemblies
             had
             a
             judicial
             power
             ,
             and
             their
             suffrages
             were
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             firm
             and
             ratified
             Sentences
             .
             Secondly
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             commeth
             from
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             whence
             also
             cometh
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Lord
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             dominion
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               to
               rule
            
             ,
             or
             to
             have
             a
             dominion
             :
             It
             was
             long
             ago
             observed
             by
             
               Dionysius
               Areopagita
               ,
               de
               divinis
               nominibus
               ,
               cap.
            
             12.
             where
             after
             he
             hath
             put
             into
             the
             description
             of
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             dominion
             ,
             that
             it
             is
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               true
               and
               unshaken
               firmenesse
            
             ,
             he
             addes
             this
             reason
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Which
             
               Balthasar
               Corderius
            
             rendereth
             thus
             :
             
               Qu●…propter
               dominatio
               Grae●…è
               à
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               derivato
               nomine
               ,
               idem
               est
               quod
               firmatio
               ,
               firmamentum
               &
               firmum
               ,
               ac
               firmans
               seu
               ratificans
               .
               Pachimeres
            
             in
             his
             Paraphrase
             addeth
             that
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             as
             it
             signifieth
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             hath
             its
             name
             from
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             So
             then
             it
             is
             not
             every
             confirming
             ,
             certifying
             ,
             or
             making
             sure
             a
             thing
             ,
             but
             when
             a
             thing
             is
             made
             sure
             or
             firm
             with
             fulnesse
             of
             authority
             and
             power
             .
             The
             word
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             is
             therefore
             rightly
             rendred
             by
             
               Stephanus
               ,
               Scapula
            
             and
             Pasor
             ,
             not
             onely
             
               firmamentum
               ,
               rata
               fides
            
             ,
             but
             
               auctoritas
               plena
            
             ,
             full
             authority
             .
             Thirdly
             ,
             the
             same
             Apostle
             calls
             a
             ratified
             Testament
             (
             which
             ratification
             is
             by
             a
             legal
             and
             judicial
             authority
             )
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             Gal.
             3.
             15.
             
             Fourthly
             ,
             the
             opposite
             Verb
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             signifieth
             
               anctoritate
               priv●…
               ,
               omni
               imperio
               spolio
               ,
               irritum
               reddo
               .
            
             As
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             noteth
             a
             privation
             of
             authority
             ,
             so
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             a
             giving
             of
             authority
             or
             ratification
             .
          
           
             The
             sixteenth
             Argument
             to
             prove
             a
             distinct
             Church-Government
             ,
             is
             this
             .
             The
             visible
             political
             ministerial
             Church
             is
             the
             Kingdom
             of
             Jesus
             Christ
             ,
             and
             he
             is
             the
             Head
             ,
             King
             ,
             Judge
             ,
             and
             Law-giver
             thereof
             ,
             Isa.
             9.
             6.
             
             Isa.
             22.
             21
             ,
             22.
             
             Psal.
             2.
             6.
             
             Luk.
             1.
             33.
             1
             
             Cor.
             15.
             24
             
             Eph.
             1.
             21m
             22
             ,
             23.
             
             Dare
             any
             say
             that
             the
             Lord
             Jesus
             shall
             not
             governe
             the
             Church
             of
             England
             ,
             and
             reigne
             over
             the
             same
             ?
             Luk.
             19.
             14
             27.
             
             Must
             he
             not
             be
             received
             both
             as
             Lord
             and
             as
             Christ
             ?
             Acts
             2.
             36.
             
             Now
             in
             the
             administration
             and
             government
             of
             a
             Kingdom
             these
             three
             things
             are
             necessarily
             
             required
             .
             1.
             
             Lawes
             .
             2.
             
             Officers
             ,
             Ministers
             ,
             Judges
             ,
             Courts
             .
             3.
             
             Censures
             and
             punishments
             of
             offences
             .
             Which
             three
             being
             universally
             necessary
             in
             every
             Kingdom
             ,
             can
             〈◊〉
             of
             all
             be
             supposed
             to
             be
             wanting
             in
             the
             Church
             and
             Kingdom
             o●
             Jesus
             Christ
             ,
             who
             hath
             been
             more
             faithfull
             in
             the
             execution
             o●
             his
             Kingly
             office
             ,
             and
             hath
             provided
             better
             for
             the
             Government
             of
             his
             Church
             ,
             then
             ever
             any
             King
             or
             State
             in
             this
             world
             did
             for
             a
             Civil
             Government
             .
             I
             adde
             the
             Lawes
             ,
             Judicatories
             ,
             and
             censures
             in
             the
             Kingdom
             of
             Christ
             must
             be
             spiritual
             and
             Becl●siastical
             ,
             because
             his
             Kingdom
             is
             not
             of
             this
             world
             ,
             and
             his
             servants
             cannot
             take
             the
             sword
             ,
             Iohn
             18.
             36.
             
             Neither
             are
             the
             weapons
             of
             our
             warfarre
             carnal
             ,
             but
             yet
             mighty
             through
             God
             ,
             and
             in
             readinesse
             to
             revenge
             all
             disobedience
             :
             2
             Cor.
             10.
             4.
             6.
             
             I
             do
             not
             see
             what
             can
             be
             answerd
             to
             this
             Argument
             ,
             except
             any
             do
             so
             far
             deny
             the
             Kingly
             office
             of
             Jesus
             Christ
             ,
             as
             to
             say
             that
             the
             Church
             Political
             or
             Ministerial
             is
             not
             his
             Kingdom
             ;
             but
             onely
             the
             Church
             Mystical
             ;
             that
             is
             ,
             as
             he
             ruleth
             over
             our
             soules
             by
             his
             Word
             and
             Spirit
             .
             To
             which
             purpose
             Mr.
             Hussey
             in
             his
             plea
             pag.
             33.
             denyeth
             that
             the
             visible
             Church
             can
             be
             called
             the
             Body
             of
             Christ
             ,
             or
             he
             their
             Head
             ;
             and
             tells
             us
             that
             the
             government
             which
             Christ
             hath
             over
             the
             faithful
             ,
             is
             truely
             spiritual
             ,
             
               and
               of
               this
               Kingdom
            
             faith
             he
             ,
             
               he
               hath
               indeed
               no
               Officers
               but
               his
               Spirit
               .
            
             I
             reply
             ,
             1.
             
             The
             Scripture
             is
             plain
             that
             a
             visible
             ministeriall
             Church
             is
             the
             body
             of
             Christ
             ,
             Rom.
             12.
             4
             ,
             5.
             1
             
             Cor.
             10.
             16.
             17.
             1
             
             Cor.
             12.
             12.
             to
             28.
             
             If
             we
             admit
             of
             a
             visible
             Church
             and
             visible
             Saints
             ,
             we
             must
             also
             admit
             of
             a
             visible
             body
             ,
             and
             a
             visible
             Kingdom
             of
             Christ.
             2.
             
             The
             Political
             Ministerial
             Church
             were
             a
             body
             without
             a
             head
             .
             The
             Analogie
             of
             a
             political
             head
             as
             well
             as
             of
             a
             natural
             head
             agreeth
             to
             Christ
             :
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             as
             well
             as
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             :
             and
             he
             hath
             an
             influence
             upon
             the
             Church
             potestative
             as
             well
             as
             effective
             .
             3.
             
             He
             〈◊〉
             his
             Prophe●icall
             office
             not
             onely
             in
             teaching
             us
             inwardly
             by
             his
             Spirit
             ,
             but
             in
             teaching
             the
             Church
             outwardly
             by
             his
             servants
             the
             Ministers
             of
             his
             Word
             :
             Now
             i●
             he
             be
             a
             Prophet
             to
             the
             visible
             ministerial
             Church
             ,
             he
             is
             also
             a
             King
             to
             the
             same
             ;
             for
             his
             offices
             cannot
             be
             divided
             ,
             his
             Scholars
             are
             his
             Subjects
             ,
             and
             whosoever
             receive
             him
             as
             a
             Prophet
             ,
             must
             also
             receive
             him
             as
             a
             King.
             Yea
             ,
             let
             us
             hear
             Mr.
             Hussey
             himself
             pag.
             17.
             
             
               The
               Kingdom
               of
               Christ
               is
               〈◊〉
               ample
               as
               his
            
             
             
               Prophecy
               ,
               &c.
               the
               Doctrine
               which
               they
               must
               teach
               commands
               ,
               no●…
               commands
               have
               alwaies
               power
               and
               authority
               〈◊〉
               .
            
             So
             that
             either
             he
             must
             say
             that
             Christ
             gives
             no
             commands
             to
             the
             visible
             Church
             ,
             or
             confesse
             that
             the
             visible
             Church
             is
             the
             visible
             Kingdom
             of
             Christ.
             4
             That
             the
             Kingdom
             of
             Christ
             comprehendeth
             the
             Government
             and
             discipline
             of
             the
             Church
             ,
             I
             prove
             from
             Matt●…
             .
             ●16
             .
             28.
             
             
               There
               be
               some
               standing
               here
               which
               shall
               not
               tast●…
               of
               death
               till
               they
               see
               the
               Son
               of
               man
               comming
               in
               his
               Kingdom
               :
            
             Where
             first
             of
             all
             note
             ,
             Christ
             hath
             not
             onely
             an
             invisible
             ,
             but
             a
             visible
             Kingdom
             ;
             Next
             ,
             this
             visible
             Kingdom
             is
             not
             meant
             of
             his
             comming
             again
             in
             glory
             to
             judge
             the
             quick
             and
             the
             dead
             ;
             for
             all
             that
             were
             then
             hearing
             Christ
             ,
             have
             tasted
             of
             death
             ,
             and
             yet
             Christ
             is
             not
             come
             to
             judgement
             .
             Nor
             is
             it
             meant
             of
             Christs
             tranfiguration
             mentioned
             Matth.
             17.
             for
             that
             was
             six
             dayes
             after
             ,
             Matth.
             17.
             1.
             and
             if
             he
             meant
             that
             ,
             he
             would
             not
             have
             said
             so
             emphatically
             ,
             
               there
               be
               some
               here
               that
               shall
               not
               taste
               of
               death
               ,
               &c.
            
             intimating
             what
             was
             to
             come
             to
             passe
             ,
             not
             after
             some
             daies
             ,
             but
             after
             some
             yeares
             ;
             as
             if
             he
             had
             said
             this
             age
             or
             generation
             shall
             not
             passe
             away
             till
             these
             things
             be
             fulfilled
             .
             Neither
             is
             that
             transfiguration
             any
             where
             called
             the
             Kingdom
             of
             God
             ,
             nor
             can
             it
             be
             properly
             so
             called
             .
             Nor
             lastly
             is
             the
             Kingdom
             of
             God
             in
             that
             place
             meant
             onely
             of
             the
             preaching
             of
             the
             Gospel
             ,
             for
             so
             they
             had
             seen
             Christ
             comming
             in
             his
             Kingdom
             .
             Luk.
             10.
             9.
             11.
             
             Nor
             is
             it
             meant
             of
             Christs
             working
             of
             miracles
             ,
             for
             so
             likewise
             they
             had
             seen
             his
             Kingdom
             .
             Matth.
             12.
             28.
             
             
               Melius
               ergo
               Beda
               &
               Gregorius
               ,
               quorum
               sententiam
               nostri
               sequuntur
               ,
               per
               illud
               Regnum
               Christi
               intelligunt
               constitutionem
               Ecclesiarum
               ,
               post
               Christi
               ascensum
               ,
            
             saith
             Tossanus
             upon
             the
             place
             .
             Some
             of
             those
             to
             whom
             he
             spoke
             at
             that
             time
             lived
             to
             see
             Christ
             reigne
             in
             the
             gathering
             and
             governing
             of
             Churches
             .
             
               Gregor
               ..
               Hom
            
             32.
             
               in
               Evang.
               Et
               quia
               nonnulli
               ex
               discip●…lis
               usque
               ad●…o
               in
               corpore
               victuri
               erant
               ut
               Ecclesiam
               Dei
               constructam
               conspiceren●…
               ,
               &
               contra
               mundi
               hujus
               glorium
               erectam
               ,
               consolatoria
               promissione
               nan●…
               dieitur
               :
               Sunt
               quidam
               de
               hinc
               〈◊〉
               qui
               non
               gustabu●…t
               mortem
               ,
               donec
               videant
               reg●…um
               Dei.
            
             The
             very
             same
             words
             hath
             Bed●…
             on
             Mark.
             9.
             1.
             following
             (
             it
             seemes
             )
             
               Gregory
               .
               Grotius
            
             on
             Matth.
             16.
             28.
             doth
             likewise
             understand
             the
             promulgation
             of
             the
             Gospel
             ,
             and
             the
             Sc●pter
             of
             Christ
             ,
             that
             is
             ,
             his
             law
             going
             out
             of
             
             Zion
             to
             be
             here
             meant
             .
             I
             conclude
             ,
             as
             the
             Church
             is
             not
             onely
             a
             mystical
             but
             a
             political
             body
             ,
             So
             Christ
             is
             not
             onely
             a
             mystical
             but
             a
             political
             Head.
             
          
           
             But
             peradventure
             some
             men
             will
             be
             bold
             to
             give
             another
             answer
             ,
             that
             the
             Lord
             Jesus
             indeed
             reigneth
             over
             the
             Church
             ,
             even
             in
             a
             political
             respect
             ,
             but
             that
             the
             administration
             and
             influence
             of
             this
             his
             Kingly
             office
             is
             in
             ,
             by
             ,
             and
             through
             the
             Magistrate
             ,
             who
             is
             supreme
             Judge
             ,
             Governour
             ,
             and
             Head
             of
             the
             Church
             under
             Christ.
             To
             this
             I
             answer
             ,
             Hence
             it
             would
             follow
             1.
             
             That
             Christs
             Kingdom
             
               is
               of
               this
               World
               ,
               and
               commeth
               with
               observation
               ,
            
             as
             the
             Kingdoms
             of
             this
             World
             do
             ,
             which
             himself
             denieth
             Luke
             17
             20
             Iohn
             18
             36.
             
             Next
             ,
             It
             would
             follow
             ,
             that
             Christ
             doth
             not
             reigne
             nor
             exercise
             his
             Kingly
             office
             in
             the
             Government
             of
             his
             Church
             under
             Pagan
             ,
             Turkish
             ,
             or
             persecuting
             Princes
             ,
             but
             onely
             under
             the
             Christian
             Magistrate
             ,
             which
             no
             man
             dare
             say
             .
          
           
             3.
             
             The
             Civil
             Magistrate
             is
             Gods
             Vicegerent
             ,
             but
             not
             Christs
             :
             that
             is
             ,
             the
             Magistrates
             power
             hath
             its
             rise
             ,
             orig●nation
             ,
             institution
             ,
             and
             deputation
             ,
             not
             from
             that
             speciall
             dominion
             which
             Christ
             exerciseth
             over
             the
             Church
             as
             Mediator
             and
             Head
             thereof
             ,
             But
             from
             that
             Universal
             Lordship
             and
             Soveraignity
             which
             God
             exerciseth
             over
             all
             men
             by
             right
             of
             Creation
             :
             In
             so
             much
             ,
             that
             there
             had
             been
             (
             for
             orders
             sake
             )
             Magistrates
             or
             superior
             Powers
             though
             man
             had
             not
             fallen
             ,
             but
             continued
             in
             his
             innocency
             ;
             and
             now
             by
             the
             Law
             of
             Nature
             and
             Nations
             there
             are
             Magistrates
             among
             those
             who
             know
             nothing
             of
             Christ
             ,
             and
             among
             whom
             Christ
             reigneth
             not
             as
             Mediator
             ,
             though
             God
             reigneth
             over
             them
             by
             the
             Kingdom
             of
             power
             .
          
           
             4.
             
             If
             the
             Magistrate
             be
             supreme
             Head
             and
             Governour
             of
             the
             Church
             under
             Christ
             ,
             then
             the
             Ministers
             of
             the
             Church
             are
             the
             Magistrates
             Ministers
             as
             well
             as
             Christs
             ,
             and
             must
             act
             in
             the
             Magistrates
             name
             ,
             and
             as
             subordinate
             to
             him
             ;
             and
             the
             Magistrate
             shall
             be
             Christs
             Minister
             ,
             and
             act
             in
             Christs
             Name
             .
          
           
             The
             seventeeth
             Argument
             I
             draw
             from
             the
             institution
             of
             Excommunication
             by
             Christ
             ,
             Matth.
             18.
             17.
             
             
               Tell
               it
               unto
               the
               Church
               :
               But
               if
               he
               neglect
               to
               hear
               the
               Church
               ,
               Let
               him
               be
               unto
               thee
               as
               a
               heathen
               man
               and
               a
               Publican
               .
            
             In
             which
             Text
             1.
             
             All
             is
             restricted
             to
             a
             brother
             ,
             or
             a
             Church-member
             ,
             and
             agreeth
             not
             to
             
             him
             who
             is
             no
             Church-member
             .
             2.
             
             His
             tre●pasle
             is
             here
             lookt
             upon
             under
             the
             notion
             of
             scandal
             ,
             and
             of
             that
             which
             is
             also
             like
             to
             destroy
             his
             owne
             soule
             .
             3.
             
             The
             scope
             is
             not
             civil
             ,
             but
             spiritual
             ,
             to
             gain
             or
             save
             his
             soul.
             4.
             
             The
             proceedings
             are
             not
             without
             witnesses
             .
             5.
             
             There
             is
             a
             publick
             complaint
             made
             to
             the
             Church
             .
             6.
             
             And
             that
             because
             he
             appeares
             impenitent
             ,
             after
             admonitions
             given
             privatly
             ,
             and
             before
             two
             or
             three
             .
             7.
             
             The
             Church
             speaks
             and
             gives
             a
             :
             Judgement
             concerning
             him
             ,
             which
             he
             is
             bound
             to
             obey
             .
             8.
             
             If
             he
             obey
             not
             ,
             then
             he
             is
             to
             be
             esteemed
             and
             held
             as
             a
             heathen
             man
             and
             a
             Publican
             .
             9.
             
             And
             that
             for
             his
             not
             hearing
             the
             Church
             ,
             which
             is
             a
             publike
             scandal
             concerning
             the
             whole
             Church
             .
             10.
             
             Being
             as
             as
             an
             Heathen
             and
             Publican
             ,
             he
             is
             kept
             back
             from
             some
             ordinances
             .
             11.
             
             He
             is
             bound
             on
             earth
             by
             Church-Officers
             .
             
               Whatsoever
               ye
               bind
               ,
               &c.
            
             12.
             
             He
             is
             also
             bound
             in
             Heaven
             .
             More
             of
             this
             place
             else-where
             .
             These
             hints
             will
             now
             serve
             .
             The
             Erastians
             deny
             ,
             that
             either
             the
             case
             ,
             or
             the
             court
             ,
             or
             the
             censure
             there
             mentioned
             is
             Ecclesiastical
             or
             Spiritual
             .
             But
             I
             prove
             all
             the
             three
             .
          
           
             First
             ,
             Christ
             speaketh
             of
             the
             case
             of
             scandals
             ,
             not
             of
             personal
             or
             civil
             injuries
             ,
             whereof
             he
             would
             be
             no
             Judge
             ,
             Luk.
             12.
             14.
             and
             for
             which
             he
             would
             not
             permit
             Christians
             to
             go
             to
             Law
             before
             the
             Roman
             Emperor
             or
             his
             deputies
             ,
             1
             Cor.
             6.
             1.
             6.
             7.
             
             But
             if
             their
             interpretation
             stand
             ,
             they
             must
             grant
             that
             Christ
             giveth
             laws
             concerning
             civil
             injuries
             ,
             and
             that
             he
             permitteth
             one
             of
             his
             disciples
             to
             accuse
             another
             for
             a
             civil
             injury
             before
             an
             unbeleeving
             Judge
             .
             Beside
             ,
             Christ
             saith
             not
             ,
             If
             he
             shall
             hear
             thee
             ,
             thou
             hast
             from
             him
             a
             voluntary
             reparation
             of
             the
             wrong
             ,
             or
             satisfaction
             for
             it
             (
             which
             is
             the
             end
             why
             we
             deal
             with
             one
             who
             hath
             done
             us
             a
             civil
             injury
             )
             But
             he
             saith
             ,
             
               If
               he
               shall
               hear
               thee
               ,
               thou
               hast
               gained
               thy
               brother
               ,
            
             intimating
             that
             the
             offending
             brother
             is
             told
             and
             admonished
             of
             his
             fault
             ,
             onely
             for
             a
             spiritual
             end
             ,
             for
             the
             good
             of
             his
             soul
             ,
             and
             for
             gaining
             him
             to
             repentance
             .
             All
             which
             proveth
             that
             our
             Saviour
             meaneth
             not
             there
             of
             private
             or
             civil
             injuries
             ,
             as
             the
             Erastians
             suppose
             ,
             but
             of
             scandals
             ,
             of
             which
             also
             he
             had
             spoken
             much
             before
             ,
             as
             appeareth
             by
             the
             preceding
             part
             of
             that
             chapter
             .
             A
             civil
             injury
             done
             by
             one
             brother
             to
             another
             is
             a
             scandal
             ,
             but
             every
             scandal
             is
             not
             a
             civil
             injury
             .
             The
             
             Jewes
             (
             to
             whose
             custome
             Christ
             doth
             here
             allude
             )
             did
             excommunicate
             for
             diverse
             scandals
             which
             were
             not
             civil
             injuries
             .
             And
             Paul
             saith
             of
             a
             scandal
             which
             was
             not
             a
             civil
             injury
             :
             
               when
               ye
               sin
               so
               against
               the
               brethren
               .
            
             &c.
             1
             Cor.
             8.
             12.
             
          
           
             2.
             
             The
             court
             is
             Ecclesiastical
             ,
             not
             civil
             ,
             for
             when
             it
             is
             said
             Tell
             it
             unto
             the
             Church
             ,
             must
             we
             not
             expound
             Scripture
             by
             Scripture
             ,
             and
             not
             understand
             the
             Word
             Church
             to
             be
             meant
             of
             a
             civil
             Court
             ?
             for
             though
             the
             word
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             is
             used
             Act.
             19.
             reoitative
             ,
             of
             a
             heathenish
             civil
             assembly
             ,
             called
             by
             that
             name
             among
             those
             heathens
             :
             yet
             the
             pen-men
             of
             the
             holy
             Ghost
             have
             not
             made
             choice
             of
             the
             Word
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             in
             any
             place
             of
             the
             new
             Testament
             ,
             to
             expresse
             a
             civil
             court
             either
             of
             Jewes
             or
             Christians
             .
             So
             that
             we
             cannot
             suppose
             that
             the
             holy
             Ghost
             speaking
             so
             as
             men
             may
             understand
             him
             ,
             would
             have
             put
             the
             word
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             in
             this
             place
             to
             signifie
             such
             a
             thing
             as
             no
             where
             else
             in
             the
             new
             Testament
             it
             is
             found
             to
             signifie
             .
             Nay
             ,
             this
             very
             place
             expoundeth
             it self
             ,
             for
             Christ
             directeth
             his
             speech
             to
             the
             Apostles
             ,
             and
             in
             them
             to
             their
             Successors
             in
             the
             government
             of
             the
             Church
             .
             
               Whatsoever
               ye
               shall
               bind
               &c.
            
             
             And
             
               if
               two
               of
               you
               shall
               agree
               ,
            
             &c.
             
             So
             that
             the
             church
             which
             here
             bindeth
             or
             judgeth
             ,
             is
             an
             Assembly
             of
             the
             Apostles
             ,
             Ministers
             ,
             or
             Elders
             of
             the
             church
             .
          
           
             3.
             
             The
             censure
             is
             spirituall
             ,
             as
             appeareth
             both
             by
             these
             words
             ,
             
               Let
               him
               be
               unto
               thee
               as
               a
               Heathen
               and
               a
               Publican
            
             ;
             which
             relate
             to
             the
             Excommunication
             from
             the
             church
             of
             the
             Jewes
             ,
             and
             comprehendeth
             not
             onely
             an
             exclusion
             from
             private
             fellowship
             and
             company
             (
             which
             was
             the
             condition
             of
             the
             Publicans
             ,
             with
             whom
             the
             Jewes
             would
             not
             eat
             )
             but
             also
             an
             exclusion
             from
             the
             Temple
             ,
             Sacrifices
             ,
             and
             communion
             in
             the
             holy
             things
             ,
             which
             was
             the
             condition
             of
             heathens
             ,
             yea
             of
             prophane
             Publicans
             too
             :
             of
             which
             elsewhere
             .
             And
             further
             it
             appeareth
             by
             these
             words
             ,
             
               Whatsoever
               ye
               shall
               bind
               on
               earth
               ,
               &c.
               
            
             The
             Apostles
             had
             no
             power
             to
             inflict
             any
             civil
             punishment
             ,
             but
             they
             had
             power
             to
             bind
             the
             soul
             ,
             and
             to
             retain
             the
             sin
             .
             Ioh.
             20.
             23.
             
             And
             this
             power
             of
             binding
             is
             not
             in
             all
             the
             Scripture
             ascribed
             to
             the
             civil
             Magistrate
             .
          
           
             The
             eighteenth
             Argument
             shall
             be
             drawn
             from
             the
             example
             of
             excommunication
             ,
             1
             Cor.
             5.
             4
             ,
             5.
             
             The
             Apostle
             writeth
             to
             the
             church
             of
             Corinth
             to
             deliver
             to
             Sathan
             (
             for
             the
             delivery
             
             to
             Sathan
             was
             an
             act
             of
             the
             church
             of
             Corinth
             ,
             as
             the
             Syriack
             explaineth
             it
             )
             the
             incestuous
             man
             ,
             which
             is
             called
             a
             
               censure
               inflicted
               by
               many
            
             2
             Cor.
             2.
             6.
             that
             is
             ,
             by
             the
             whole
             Presbytery
             of
             the
             Church
             of
             Corinth
             .
             And
             whereas
             some
             understand
             by
             delivering
             to
             Sathan
             ,
             the
             putting
             forth
             of
             the
             extraordinary
             Apostolicall
             power
             to
             the
             working
             of
             a
             miracle
             upon
             the
             offender
             ,
             by
             giving
             him
             over
             into
             the
             hands
             of
             Sathan
             ,
             so
             as
             to
             be
             bodily
             tormented
             by
             him
             ,
             or
             to
             be
             killed
             and
             destroyed
             (
             as
             Erastus
             takes
             it
             )
             I
             answer
             1.
             
             It
             cannot
             be
             meant
             of
             death
             ,
             for
             it
             is
             said
             that
             Hymeneus
             and
             Alexander
             were
             delivered
             to
             Sathan
             ,
             and
             to
             what
             end
             ?
             that
             they
             might
             learne
             not
             to
             blaspheme
             ,
             1
             Tim.
             1.
             20
             which
             had
             been
             too
             late
             to
             learn
             after
             death
             ,
             2.
             
             Nor
             is
             it
             at
             all
             meant
             of
             any
             miraculous
             tormenting
             of
             the
             body
             by
             the
             divel
             ,
             for
             beside
             that
             it
             is
             not
             likely
             this
             miracle
             could
             have
             been
             wrought
             ,
             Paul
             himself
             not
             being
             present
             to
             work
             it
             ,
             it
             is
             utterly
             incredible
             that
             the
             Apostle
             would
             have
             so
             sharply
             rebuked
             the
             Church
             of
             Corinth
             ,
             for
             that
             a
             miracle
             was
             not
             wrought
             upon
             the
             incestuous
             man
             ,
             (
             it
             not
             being
             in
             their
             power
             to
             do
             :
             )
             or
             that
             he
             would
             seek
             the
             consent
             of
             that
             Church
             to
             the
             working
             of
             a
             miracle
             ,
             and
             as
             a
             joynt
             act
             proceeding
             from
             him
             and
             the
             Church
             by
             common
             counsell
             and
             deliberation
             ,
             for
             where
             read
             wee
             of
             any
             miracle
             wrought
             that
             way
             ?
             Therefore
             it
             is
             much
             more
             safe
             to
             understand
             by
             delivering
             to
             Sathan
             ,
             (
             as
             Gualther
             himself
             doth
             )
             Excommunication
             ,
             which
             is
             a
             shutting
             out
             of
             a
             Church-member
             from
             the
             Church
             ,
             whereby
             Sathan
             commeth
             to
             get
             dominion
             and
             power
             over
             him
             ,
             for
             he
             is
             the
             God
             of
             this
             World
             ,
             who
             reigneth
             at
             his
             pleasure
             in
             and
             over
             those
             who
             are
             not
             the
             Church
             and
             people
             of
             God.
             2
             Cor.
             4.
             4.
             
             Eoh.
             2.
             2.
             
             And
             if
             any
             shall
             be
             so
             far
             unsatisfied
             as
             not
             to
             admit
             this
             sence
             which
             we
             put
             upon
             that
             phrase
             of
             delivering
             to
             Sathan
             ;
             Yet
             our
             Argument
             for
             Excommunication
             drawn
             from
             1
             Cor.
             5.
             standeth
             strong
             ,
             the
             weight
             of
             it
             not
             being
             laid
             upon
             
               tradere
               Satanae
            
             onely
             ,
             but
             upon
             vers
             .
             6.
             7.
             11
             ,
             12.
             compared
             with
             2
             Cor.
             2.
             6.
             which
             undeniably
             prove
             Excommunication
             from
             Church
             fellowship
             .
          
           
             The
             nineteenth
             Argument
             shall
             be
             drawn
             from
             Act.
             20.
             28.
             
             
               Take
               heed
               therefore
               unto
               your selves
               ,
               and
               to
               all
               the
               flock
               over
               the
               which
               the
               holy
               Ghost
               hath
               made
               you
               Overseers
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             compared
             
             with
             1
             Pet.
             5.
             2.
             3.
             
             
               Feed
               the
               flock
               of
               God
               which
               is
               among
               you
               ,
               taking
               the
               oversight
               thereof
               :
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             :
             Which
             Texts
             as
             they
             hold
             forth
             a
             Bishop
             and
             a
             Presbyter
             to
             be
             one
             and
             the
             same
             
               Iure
               divino
            
             ,
             so
             they
             hold
             forth
             the
             ruling
             power
             of
             Presbyters
             or
             Elders
             .
          
           
             First
             ,
             Because
             otherwise
             the
             simile
             (
             so
             much
             made
             use
             of
             in
             these
             Scriptures
             )
             of
             overseeing
             the
             flock
             (
             mentioned
             and
             joyned
             together
             with
             the
             feeding
             thereof
             )
             will
             fall
             short
             in
             a
             main
             and
             most
             materiall
             point
             :
             for
             the
             overseers
             of
             flocks
             do
             not
             onely
             make
             them
             to
             lye
             down
             in
             green
             pastures
             ,
             and
             lead
             them
             beside
             the
             still
             waters
             ,
             but
             they
             have
             also
             rodds
             and
             staves
             for
             ruling
             the
             flocks
             ,
             and
             for
             correcting
             and
             reducing
             the
             wandring
             sheep
             ,
             which
             will
             not
             be
             brought
             home
             by
             the
             voice
             of
             the
             shepheard
             ,
             Psal.
             23.
             2.
             4.
             
             The
             Pastorall
             rod
             there
             mentioned
             by
             David
             is
             corrective
             :
             as
             
               Clemens
               Alexandrinus
               paedag
               .
               lib.
            
             1.
             cap.
             7.
             who
             doth
             also
             paralel
             it
             with
             that
             1
             Cor.
             4.
             
             Shall
             I
             com●
             unto
             you
             with
             a
             rod
             ?
          
           
             Secondly
             ,
             Paul
             requireth
             the
             Elders
             of
             the
             Church
             of
             Ephesus
             to
             take
             heed
             unto
             ,
             and
             to
             oversee
             the
             whole
             flock
             ,
             which
             did
             consist
             of
             more
             then
             did
             or
             could
             then
             meet
             together
             ordinarily
             into
             one
             place
             for
             the
             worship
             of
             God
             ,
             as
             appeareth
             by
             the
             Church
             in
             the
             house
             of
             Aquila
             and
             Priscilla
             (
             which
             was
             one
             ,
             but
             not
             the
             onely
             one
             Church
             assembly
             at
             Ephesus
             )
             by
             the
             great
             and
             wonderfull
             increase
             of
             the
             Gospel
             at
             Ephesus
             ,
             and
             such
             other
             Arguments
             which
             I
             do
             but
             point
             at
             ,
             the
             full
             debate
             of
             them
             not
             being
             my
             present
             work
             .
             Peter
             also
             writing
             to
             the
             Churches
             of
             the
             strangers
             in
             severall
             provinces
             ,
             calls
             them
             the
             flock
             not
             flocks
             ,
             and
             commends
             unto
             the
             Elders
             the
             feeding
             and
             oversight
             of
             that
             flock
             .
             Now
             what
             is
             it
             that
             can
             denominate
             many
             particular
             visible
             Churches
             or
             Congregations
             to
             be
             one
             visible
             ministeriall
             flock
             or
             Church
             ,
             unlesse
             it
             be
             their
             union
             and
             association
             under
             one
             Ecclesiasticall
             Government
             ?
             No
             doubt
             ,
             they
             had
             the
             administration
             of
             the
             Word
             and
             Sacraments
             partitive
             ,
             or
             severally
             .
             Nor
             do
             I
             deny
             but
             they
             had
             a
             partitive
             several
             Government
             :
             but
             there
             was
             also
             an
             union
             or
             association
             of
             them
             under
             one
             common
             Government
             ,
             which
             did
             denominate
             them
             to
             be
             one
             visible
             Ecclesiastical
             flock
             .
          
           
             Thirdly
             ,
             The
             very
             name
             given
             to
             the
             Elders
             of
             the
             
             Church
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             is
             a
             name
             of
             authority
             ,
             rule
             ,
             and
             government
             ,
             especially
             in
             the
             Christian
             and
             Ecclesiasticall
             use
             of
             the
             Word
             .
             
               H.
               Stephanus
               in
               Thes.
               ling.
               Gr.
            
             in
             the
             word
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             saith
             that
             the
             Elders
             of
             the
             Church
             were
             called
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             seu
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             to
             wit
             saith
             he
             ,
             those
             
               qui
               verbo
               &
               gubernationi
               praeera●…t
            
             .
             Where
             he
             tells
             us
             also
             that
             the
             Magistrate
             or
             Praetor
             who
             was
             sent
             with
             a
             Judiciall
             power
             into
             those
             Townes
             which
             were
             und●r
             the
             power
             of
             the
             Athenians
             ,
             was
             called
             by
             the
             name
             of
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             The
             Septuagints
             use
             the
             word
             Nehem.
             11.
             9.
             
             
               Ioel
               the
               son
               of
               Zi●…hri
               was
               their
               overfeer
            
             (
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             )
             
               and
               Judah
               the
               son
               of
               Senuah
               was
               second
               over
               the
               City
               .
            
             He
             that
             had
             but
             the
             second
             place
             was
             a
             Ruler
             ,
             how
             much
             more
             he
             that
             was
             in
             the
             first
             place
             .
             Loe
             here
             ,
             the
             head
             and
             chief
             Ruler
             of
             the
             Benjamites
             called
             by
             the
             name
             of
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             So
             Numb
             .
             31.
             14.
             2
             
             Kings
             11.
             15.
             the
             chief
             officers
             of
             the
             Host
             ,
             the
             Captains
             over
             thousands
             ,
             and
             captains
             over
             hundreds
             ,
             are
             called
             by
             the
             Septu●gints
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             The
             same
             Hebrew
             words
             which
             they
             render
             by
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             they
             render
             in
             other
             places
             by
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             praefectus
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             Antistes
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             praepositus
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             Princeps
             :
             Yea
             the
             name
             of
             God
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             they
             render
             by
             this
             word
             Iob.
             20.
             29.
             
             
               This
               is
               the
               portion
               of
               a
               wicked
               man
               from
               God
               ,
               and
               the
               heritage
               appointed
               to
               him
               by
               God
               ,
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             saith
             the
             Greek
             ,
             
               by
               the
               overseer
            
             ,
             (
             even
             as
             the
             same
             name
             of
             Bishop
             is
             given
             to
             Christ
             ,
             1
             Pet.
             2.
             25.
             )
             
               Conradus
               Kirch●…rus
            
             in
             the
             word
             Pakad
             ,
             tells
             us
             also
             that
             Gen.
             41.
             34.
             
             L●…t
             Pharaoh
             do
             
               this
               and
               let
               him
               appoint
               Officers
               over
               the
               Land
               ,
            
             where
             the
             70.
             read
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             the
             Greek
             Scholia
             which
             he
             useth
             to
             cite
             hath
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
          
           
             Fourthly
             ,
             Peter
             addeth
             ,
             not
             as
             being
             Lords
             ,
             or
             over-ruling
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             that
             we
             might
             understand
             he
             condemneth
             the
             ruling
             power
             of
             the
             Lord
             Bishop
             ,
             not
             of
             the
             Lords
             Bishop
             ,
             of
             
               Episcopus
               Dominus
            
             ,
             not
             of
             
               Episcopus
               Domini
            
             .
             Just
             as
             Ezek
             .
             34.
             4.
             the
             shepheards
             of
             Israel
             are
             reproved
             for
             lording
             it
             over
             the
             flock
             ,
             
               with
               force
               and
               with
               cruelty
               have
               ye
               ruled
               them
               ,
            
             It
             was
             their
             duty
             to
             rule
             them
             ,
             but
             it
             was
             their
             sin
             to
             rule
             them
             with
             force
             and
             with
             cruelty
             .
          
           
             The
             twentieth
             Argument
             I
             take
             from
             1
             Cor.
             4.
             1.
             
             
               Let
               a
               man
               so
               account
               of
               us
               ,
               as
               of
               the
               Ministers
               of
               Christ
               ,
               and
               Stewards
               of
            
             
             
               the
               mysteries
               of
               God.
               Moreover
               it
               is
               required
               in
               Stewards
               that
               a
               man
               be
               found
               faithfull
               .
            
             And
             Tit.
             1.
             7.
             
             a
             Bishop
             is
             
               the
               Steward
               of
               God
            
             ;
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             This
             name
             doth
             exclude
             Lordship
             and
             dominion
             ,
             but
             withall
             it
             noteth
             a
             ministeriall
             rule
             or
             government
             ,
             as
             in
             the
             proper
             ,
             so
             in
             the
             metaphorical
             signification
             :
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             is
             a
             name
             diverse
             times
             given
             by
             Aristotle
             in
             his
             Politicks
             to
             the
             civil
             Magistrate
             .
             The
             Septuagints
             have
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             as
             fynonymous
             with
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Esth●…r
             8.
             9.
             
             
               To
               the
               Lieutenants
               and
               the
               Deputies
               .
            
             The
             70.
             thus
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             The
             holy
             Ghost
             by
             the
             same
             word
             expresseth
             Government
             ,
             Gal.
             4.
             2.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               is
               under
               Tutors
               and
               Governors
               .
               Rom.
            
             16.
             23.
             
             Erastus
             is
             called
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Theophylact
             thinks
             he
             was
             Governour
             of
             the
             City
             ;
             Erasmus
             that
             he
             was
             
               praefectus
               aerario
            
             ,
             Town-Treasurer
             .
             The
             English
             Translators
             call
             him
             
               the
               Chamberlain
               of
               the
               City
            
             .
             Yea
             setting
             aside
             the
             metaphorical
             signification
             of
             this
             name
             often
             used
             for
             a
             name
             of
             rule
             ;
             the
             very
             literall
             and
             native
             signification
             of
             the
             word
             will
             serve
             to
             strengthen
             this
             Argument
             in
             hand
             .
             Ministers
             are
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             that
             is
             ,
             house-stewards
             ,
             or
             over
             the
             house
             ;
             but
             what
             house
             ?
             Aristotle
             at
             the
             beginning
             of
             the
             second
             book
             of
             his
             Oeconomicks
             ,
             distinguisheth
             a
             fourfold
             oeconomy
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             :
             
               kingly
               ,
               noble
               ,
               civil
               ,
               private
               :
            
             The
             Ministers
             of
             Christ
             are
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             of
             the
             first
             sort
             .
             They
             are
             stewards
             in
             the
             house
             of
             the
             great
             King.
             He
             that
             is
             steward
             in
             a
             Kings
             house
             ,
             must
             needs
             have
             a
             ruling
             power
             in
             the
             house
             .
             1
             Kings
             4.
             6.
             
             
               Ahishar
               was
               over
            
             Solomons
             houshold
             .
             1
             Kings
             18.
             3.
             
             
               And
               Ahab
               called
               Obadiah
               which
               was
               the
               Governour
               of
               his
               house
               .
            
             2
             Kings
             18.
             18.
             
             
               Eliakim
               which
               was
               over
               the
               houshold
               .
            
             In
             all
             which
             places
             the
             70.
             have
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             I
             hold
             therefore
             with
             m
             
               Peter
               Martyr
            
             upon
             1
             Cor.
             4.
             1.
             that
             Ministers
             being
             by
             their
             calling
             and
             office
             stewards
             in
             the
             house
             of
             God
             ,
             ought
             to
             cast
             out
             prophane
             impure
             persons
             out
             of
             the
             house
             ,
             and
             receive
             them
             again
             upon
             their
             repentance
             .
             And
             why
             are
             they
             called
             
               Stewards
               of
               the
               mysteries
               of
               God
               ?
            
             surely
             the
             Sacraments
             are
             part
             (
             and
             a
             chief
             part
             )
             of
             those
             mysteries
             :
             and
             Christ
             hath
             made
             his
             Ministers
             (
             not
             the
             civil
             Magistrates
             )
             stewards
             of
             these
             mysteries
             ,
             to
             receive
             unto
             ,
             or
             to
             exclude
             from
             the
             Sacraments
             ;
             and
             as
             they
             may
             not
             keep
             back
             any
             of
             the
             children
             
             of
             the
             house
             ,
             so
             they
             may
             not
             suffer
             dogs
             to
             eat
             at
             the
             childrens
             Table
             .
          
           
             The
             one
             and
             twentieth
             Argument
             ,
             which
             shall
             
               claudere
               agmen
            
             ,
             shall
             be
             drawn
             from
             Act.
             15.
             where
             we
             find
             an
             Ecclesiastical
             Assembly
             or
             Synod
             of
             the
             Apostles
             ,
             Elders
             ,
             and
             other
             choice
             brethren
             ,
             snch
             as
             Iudas
             and
             Sylas
             :
             These
             did
             so
             assemble
             themselves
             ,
             and
             proceed
             with
             authority
             in
             a
             businesse
             highly
             concerning
             the
             truth
             of
             the
             Gospel
             ,
             Christian
             liberty
             ,
             the
             healing
             of
             scandal
             ,
             and
             the
             preserving
             of
             peace
             in
             the
             Church
             ,
             as
             that
             it
             is
             manifest
             they
             had
             ,
             and
             executed
             a
             power
             of
             government
             distinct
             from
             Magistracy
             .
             
               Mr.
               Selden
               de
               Jure
               natur
               .
               &
               Gent.
               lib.
            
             7.
             cap.
             12.
             hath
             sufficiently
             expressed
             that
             which
             is
             the
             ground
             of
             my
             present
             Argument
             :
             and
             I
             rather
             choose
             to
             speak
             it
             in
             his
             words
             then
             in
             my
             owne
             ,
             
               Now
               a
               dispute
               being
               had
               of
               this
               thing
               at
               Antioch
               ,
               Paul
               and
               Barnabas
               (
               who
               having
               used
               many
               Arguments
               against
               that
               Pharisaical
               opinion
               ,
               yet
               could
               not
               end
               the
               controversie
               )
               are
               sent
               to
               Hierusalem
               that
               there
               the
               thing
               might
               be
               determined
               by
               the
               Apostles
               and
               Elders
               .
               It
               is
               agitated
               in
               a
               Synod
               .
               In
               it
               it
               is
               determined
               by
               the
               Apostles
               and
               Elders
               ,
               that
               the
               Gentiles
               who
               had
               given
               their
               names
               to
               Christ
               ,
               are
               not
               indeed
               bound
               by
               the
               Law
               of
               Moses
               or
               of
               the
               Hebrewes
               ,
               as
               it
               is
               Mosaicall
               and
               prescribed
               to
               the
               Church
               or
               Common-wealth
               of
               the
               Iewes
               ,
               but
               that
               they
               ought
               to
               enjoy
               their
               Christian
               liberty
               .
            
             And
             so
             much
             for
             that
             which
             the
             Synod
             loosed
             them
             from
             .
             But
             what
             dorh
             the
             Synod
             bind
             upon
             them
             ?
             The
             Synod
             doth
             also
             impose
             certain
             things
             ,
             namely
             abstinence
             from
             fornication
             ,
             and
             from
             things
             offered
             to
             Idols
             ,
             and
             from
             blood
             ,
             and
             things
             strangled
             ,
             VT
             QUAE
             NECESSARIO
             OBSERVANDA
             ,
             EX
             AUTHORITATE
             SYNODI
             ,
             saith
             Mr.
             Selden
             ,
             BEING
             SUCH
             AS
             WERE
             NECESSARILY
             TO
             BE
             OBSERVED
             ,
             IN
             REGARD
             OF
             THE
             AUTHORITY
             OF
             THE
             SYNOD
             ,
             
               by
               those
               who
               giving
               their
               names
               to
               the
               Christian
               Religion
               ,
               should
               live
               with
               the
               Jewes
               (
               they
               also
               giving
               their
               names
               to
               the
               Christian
               Religion
               )
               and
               so
               enter
               into
               religious
               fellowship
               with
               them
               .
            
             I
             shall
             adde
             two
             other
             Testimonies
             of
             Mr.
             Prynns
             ;
             The
             first
             I
             shall
             take
             out
             of
             his
             
               twelve
               considerable
               serious
               Questions
               concerning
               Church-Government
               ,
               pag.
            
             5.
             where
             arguing
             against
             the
             Independency
             of
             particular
             Congregations
             ,
             he
             askes
             ,
             whether
             the
             Synod●…l
             
             
               Assembly
               of
               the
               Apostles
               ,
               Elders
               ,
               and
               Brethren
               at
               Hierusalem
               ,
               Act.
            
             15.
             who
             MADE
             AND
             SENT
             BINDING
             DECREES
             
               to
               the
               Churches
               of
               the
               Gentiles
               in
               Antioch
               ,
               Syria
               ,
               and
               Cilicia
               ,
               and
               other
               Churches
               ,
            
             be
             〈◊〉
             an
             apparent
             subversion
             of
             Independency
             .
             So
             that
             by
             Mr.
             Prynns
             confession
             ,
             the
             Scripture
             holds
             forth
             other
             Governours
             or
             Rulers
             in
             the
             Church
             beside
             Magistrates
             ,
             and
             the
             authority
             of
             these
             other
             Governours
             to
             be
             such
             as
             to
             make
             and
             send
             to
             the
             Churches
             BINDING
             DECREES
             in
             things
             and
             causes
             Ecclesiastical
             .
             Another
             Testimony
             I
             take
             from
             his
             
               Independency
               examined
            
             ,
             pag.
             10
             11.
             where
             he
             argueth
             against
             the
             Independents
             ,
             and
             proveth
             from
             Act.
             15.
             the
             authority
             of
             ordinary
             Ecclesiastical
             Synods
             ,
             bringing
             also
             six
             Arguments
             ,
             to
             prove
             that
             the
             Apostles
             did
             not
             there
             act
             in
             their
             extraordinary
             Apostolical
             capacity
             ,
             or
             as
             acted
             by
             a
             spirit
             of
             infallibility
             ,
             but
             in
             their
             ordinary
             capacity
             .
             Thereafter
             he
             concludeth
             thus
             .
             
               Therefore
               their
               assembling
               in
               this
               Councel
               ,
               not
               in
               their
               extraordinary
               capacity
               ,
               as
               Apostles
               onely
               ,
               bu●…
               as
               Elders
               ,
               Ministers
               :
               and
               the
               Elders
               ,
               Brethrens
               sitting
               together
               in
               Councell
               with
               them
               ,
               upon
               this
               Controversie
               and
               occasion
               ,
               is
               an
               undeniable
               Scripture
               authority
               for
               the
               lawfulnesse
               ,
               use
               of
               Parliaments
               ,
               Councels
               .
               Synods
               under
               the
               Gospel
               ,
               upon
               all
               like
               nec●…ssary
               occasions
               :
               and
            
             FOR
             THEIR
             POWER
             TO
             DETERMINE
             CONTROVERSIES
             OF
             RELIGION
             ,
             TO
             MAKE
             CANONS
             IN
             THINGS
             NECESSARY
             FOR
             THE
             CHURCHES
             PEACE
             AND
             GOVERNMENT
             .
          
           
             Loe
             here
             Mr.
             Prynn
             gives
             us
             an
             undeniable
             Scripture
             authority
             for
             a
             diataktick
             governing
             power
             in
             the
             Church
             ,
             distinct
             from
             Magistracy
             .
             How
             he
             will
             draw
             from
             Act.
             15.
             the
             use
             of
             Parliaments
             or
             their
             authority
             ,
             I
             do
             not
             imagine
             :
             It
             is
             enough
             for
             my
             Argument
             that
             he
             acknowledgeth
             this
             Scripture
             to
             warrant
             Synods
             of
             Ministers
             and
             Elders
             ,
             and
             the
             power
             of
             these
             Synods
             to
             be
             not
             onely
             consultive
             ,
             but
             
               conclusive
               ,
               decisive
            
             ,
             and
             obligatory
             ;
             for
             ,
             this
             (
             I
             suppose
             )
             he
             means
             by
             the
             power
             to
             determine
             controversies
             ,
             and
             to
             make
             Canons
             for
             the
             Churches
             peace
             and
             government
             :
             else
             he
             had
             concluded
             nothing
             against
             the
             Independents
             ,
             who
             yeeld
             a
             consultive
             Synodicall
             power
             .
          
           
           
             If
             any
             shall
             yet
             desire
             to
             be
             more
             parti●ularly
             satisfied
             concerning
             the
             strength
             of
             my
             present
             Argument
             from
             Act.
             15.
             
             I
             will
             make
             it
             out
             from
             these
             particulars
             following
             .
          
           
             First
             ,
             Here
             is
             a
             power
             and
             authority
             to
             assemble
             Synodically
             ,
             and
             it
             is
             an
             intrinsecall
             power
             within
             the
             Church
             it self
             ,
             not
             adventitio●s
             or
             extrinsecall
             from
             the
             Magistrate
             .
             Whence
             the
             soundest
             Protestant
             writers
             prove
             ,
             that
             though
             the
             civil
             Magistrate
             hath
             a
             power
             of
             convocating
             Synods
             ,
             and
             he
             ought
             to
             do
             it
             when
             the
             Churches
             necessity
             or
             danger
             doth
             call
             for
             such
             a
             remedy
             ;
             yet
             this
             power
             of
             his
             is
             positive
             ,
             not
             
               privative
               ,
               cumulative
            
             ,
             not
             destructive
             ,
             And
             that
             
               if
               the
               Magistrate
               be
               an
               enemy
               and
               persecuter
               of
               the
               Church
               and
               of
               true
               Religion
               ,
               or
               cease
               to
               do
               his
               duty
               ,
               that
               is
               to
               wit
               ,
               in
               a
               manifest
               danger
               of
               the
               Church
               ,
               the
               Church
               notwithstanding
               ought
               not
               to
               be
               wanting
               to
               her self
               ,
               but
               ought
               to
               use
               the
               right
               and
               authority
               of
               convocation
               ,
               which
               first
               and
               for●…most
               remaineth
               with
               the
               Rulers
               of
               the
               Church
               ;
               as
               may
               be
               seen
               Act.
            
             15.
             
             So
             say
             the
             Professors
             of
             
               Leyden
               in
               Synops.
               purior
               .
               Theol.
               Disp.
            
             49.
             
             Thes.
             24.
             beside
             diverse
             others
             whom
             I
             might
             here
             cite
             ,
             but
             that
             is
             not
             now
             my
             businesse
             .
          
           
             Secondly
             ,
             Beside
             the
             publike
             debate
             and
             deliberation
             ,
             the
             Synod
             did
             also
             choose
             and
             send
             certain
             delegates
             or
             commissioners
             to
             Antioch
             ,
             and
             wrote
             by
             them
             a
             Synodical
             Epistle
             to
             the
             Churches
             in
             
               Antioch
               ,
               Syria
            
             ,
             and
             Cilicia
             .
             I
             beleeve
             such
             Synodical
             acts
             of
             sending
             Commissioners
             and
             letters
             to
             the
             Churches
             in
             other
             Nations
             or
             Provinces
             ,
             should
             now
             be
             lookt
             upon
             as
             acts
             of
             government
             ,
             if
             done
             without
             the
             leave
             of
             the
             Magistrate
             ,
             as
             then
             Iudas
             and
             Silas
             were
             sent
             .
          
           
             Thirdly
             ,
             That
             Synod
             did
             exercise
             and
             make
             use
             of
             a
             threefold
             Ecclesiastical
             power
             ,
             for
             remedy
             of
             a
             three-fold
             Ecclesiastical
             disease
             .
             1.
             
             They
             purge
             out
             the
             leven
             of
             false
             doctrine
             and
             heresie
             ,
             by
             deciding
             and
             determining
             that
             great
             controversie
             ,
             whether
             Circumcision
             and
             the
             keeping
             of
             the
             Ceremoniall
             Law
             of
             Moses
             were
             neeessary
             to
             salvation
             .
             They
             hold
             forth
             and
             declare
             to
             the
             Churches
             the
             negative
             ;
             And
             this
             they
             do
             by
             the
             dogmatik
             power
             .
             2.
             
             There
             was
             a
             great
             scandal
             ,
             taken
             by
             the
             beleeving
             Jewes
             (
             then
             not
             fully
             instructed
             and
             perswaded
             concerning
             the
             abrogation
             of
             the
             Ceremoniall
             Law
             by
             the
             death
             of
             Christ
             )
             who
             were
             so
             far
             stumbled
             and
             offended
             at
             the
             beleeving
             
             Gentiles
             for
             their
             eating
             of
             things
             sacrificed
             to
             Id●ls
             ,
             and
             of
             blood
             ,
             and
             things
             strangled
             ,
             that
             they
             could
             not
             freely
             nor
             contentedly
             converse
             ,
             company
             ,
             and
             eate
             together
             with
             the
             Gentiles
             .
             For
             remedy
             whereof
             ,
             the
             Synod
             doth
             require
             (
             in
             regard
             of
             the
             law
             of
             love
             ,
             edification
             ,
             peace
             ,
             and
             avoyding
             of
             scandall
             )
             that
             the
             Gentiles
             should
             abstain
             from
             those
             things
             ,
             as
             also
             from
             fornication
             ,
             (
             which
             for
             what
             cause
             it
             is
             added
             ,
             I
             do
             not
             now
             dispute
             )
             And
             this
             they
             do
             by
             the
             Diataktik
             power
             .
             3.
             
             There
             was
             a
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             a
             schisme
             ,
             dissention
             ,
             and
             rent
             made
             in
             the
             Church
             by
             the
             Judaizing
             Teachers
             ,
             vers
             .
             2.
             
             Who
             clothed
             themselves
             with
             a
             pretended
             authority
             and
             warrant
             from
             the
             Apostles
             and
             Elders
             at
             Hierusalem
             ,
             and
             thereupon
             got
             the
             more
             following
             ,
             and
             drew
             away
             the
             more
             disciples
             after
             them
             .
             For
             remedy
             hereof
             ,
             the
             Synod
             stigmatizeth
             and
             brandeth
             those
             men
             ,
             by
             declaring
             them
             to
             be
             lyars
             ,
             troublers
             of
             the
             Church
             ,
             and
             subverters
             of
             souls
             ,
             vers
             .
             24.
             
             And
             this
             they
             do
             by
             the
             Critick
             power
             ,
             or
             authority
             of
             censures
             .
          
           
             Fourthly
             ,
             The
             decree
             and
             Canon
             of
             the
             Synod
             ,
             which
             is
             made
             ,
             imposed
             ,
             emitted
             and
             promulgat
             ,
             is
             authoritative
             ,
             decisive
             ,
             and
             binding
             ;
             Act.
             15.
             28.
             
             
               For
               it
               seemed
               good
               to
               the
               holy
               Ghost
               ,
               and
            
             (
             here
             the
             Arabick
             repeateth
             
               it
               seemed
               good
               )
               to
               us
               ,
               to
               lay
               upon
               you
               no
               greater
               burthen
               then
               these
               necessary
               things
               ,
               That
               ye
               abstain
               &c.
               
            
             If
             it
             be
             said
             that
             this
             was
             but
             a
             doctrinal
             advice
             .
             
               It
               seemed
               good
               &c.
            
             
             I
             answer
             ,
             
               Iosephus
               Antiq.
               Iud.
               lib.
            
             4.
             cap.
             8.
             speaking
             of
             the
             decree
             of
             the
             supreme
             Sanhedrin
             (
             which
             he
             that
             disobeyed
             was
             to
             be
             put
             to
             death
             )
             calls
             it
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               that
               which
               seemeth
               good
            
             :
             So
             likewise
             in
             this
             place
             ,
             the
             word
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             is
             not
             meant
             of
             an
             Opinion
             onely
             ,
             for
             an
             Opinion
             (
             as
             Schoolmen
             define
             it
             )
             is
             properly
             such
             a
             〈◊〉
             of
             or
             assent
             to
             a
             thing
             ,
             as
             is
             evident
             and
             firme
             ,
             but
             not
             certain
             :
             So
             that
             Opinion
             cannot
             be
             ascribed
             to
             the
             holy
             Ghost
             ;
             It
             is
             therefore
             here
             a
             word
             of
             authority
             and
             decree
             :
             as
             Mr.
             Leigh
             in
             his
             
               Critica
               sacra
            
             at
             the
             word
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             noteth
             out
             of
             Ch●…mnitius
             .
             In
             which
             sence
             the
             Grecians
             frequently
             use
             it
             .
             So
             Stephanus
             out
             of
             Demosthenes
             :
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               It
               is
               de
               reed
               by
               the
               Senate
               .
            
             And
             Budaeus
             out
             of
             Plato
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               It
               is
               certainly
               appointed
               to
               die
               .
            
             Observe
             also
             the
             word
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             imposing
             and
             burthen
             .
             They
             do
             impose
             some
             burthen
             ,
             
             onely
             they
             are
             carefull
             to
             impose
             no
             burthen
             except
             in
             necessary
             things
             .
             Acts
             16.
             4.
             
             
               And
               as
               they
               went
               through
               the
               Cities
               they
               delivered
               them
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               the
               decrees
               that
               were
               ordained
               of
               the
               Apostles
               and
               Elders
               which
               were
               at
               Hierusalem
               .
            
             And
             here
             I
             cannot
             passe
             the
             observation
             of
             that
             gentleman
             who
             hath
             taken
             so
             good
             pains
             in
             the
             Original
             Tongues
             ,
             Mr.
             Leigh
             in
             his
             
               Critica
               sacra
            
             of
             the
             New
             Testament
             ,
             in
             the
             word
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             :
             Wheresoever
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               is
               found
               in
               the
               New-Testament
               ,
               it
               is
               put
               for
               Decrees
               or
               Lawes
               ,
               as
               Luke
            
             2.
             1.
             
             Acts
             17.
             7.
             
               it
               is
               put
               for
               the
               Decrees
               of
               Caesar
               ;
               and
               Ephes.
            
             2.
             15.
             
             Colos.
             2.
             14.
             
               for
               the
               Ceremonial
               Lawes
               of
               Moses
               ;
               and
               so
               frequently
               by
               the
               LXX
               .
               in
               the
               Old
               Testament
               for
               Decrees
               ;
               as
               Dan.
            
             2.
             13.
             and
             3.
             10.
             29.
             and
             4.
             6.
             
               for
               Lawes
               ,
               Dan.
            
             6.
             8.
             
             Caeterum
             saith
             Erasmus
             upon
             Act.
             16.
             4.
             
             
               Dogmata
               Graeca
               vox
               est
               ,
               significans
               &
               ipsa
               decreta
               five
               placita
               ,
               non
               doctrinam
               ut
               vulgus
               existimat
               .
            
             And
             whereas
             some
             have
             objected
             ,
             that
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             are
             used
             onely
             in
             reference
             to
             a
             doctrinal
             power
             ,
             as
             Col.
             2.
             20.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             I
             answer
             ,
             Budaeus
             expounds
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             to
             be
             decerno
             ,
             and
             Col.
             2.
             20.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             The
             Syriack
             makes
             it
             
               judicamini
               ;
               Erasmus
            
             and
             
               Bullinger
               ,
               Decretis
               tenemini
               .
               Stephanus
               ,
               Beza
               ,
            
             and
             
               Gualther
               ,
               ritibus
               oneramini
            
             ;
             the
             English
             Translators
             ,
             
               are
               ye
               subject
               to
               Ordinances
            
             ?
             This
             subjection
             was
             not
             onely
             to
             Doctrines
             ,
             but
             to
             
               Commandements
               ,
               vers
            
             .
             22.
             
               after
               the
               Commandements
               and
               Doctrines
               of
               men
               :
            
             and
             these
             commandements
             (
             though
             in
             deed
             and
             truth
             the
             commandements
             of
             men
             onely
             at
             that
             time
             )
             were
             imposed
             as
             the
             Commandements
             of
             God
             ,
             and
             as
             Ceremoniall
             Lawes
             given
             by
             Moses
             .
             The
             vulgar
             Latine
             hath
             decernitis
             ,
             and
             Tertullian
             readeth
             
               Sententiam
               fertis
            
             ,
             both
             of
             them
             (
             it
             seemeth
             )
             having
             read
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             :
             however
             they
             understand
             the
             power
             related
             unto
             to
             be
             more
             then
             Doctrinall
             .
          
           
             I
             conclude
             that
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             Acts
             16.
             4.
             must
             be
             more
             then
             Doctrinal
             declarations
             ,
             and
             that
             it
             is
             meant
             of
             binding
             decrees
             (
             that
             I
             may
             use
             Mr.
             Prynns
             phrase
             )
             especially
             when
             joyned
             with
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             there
             was
             a
             Judgement
             passed
             and
             given
             upon
             the
             making
             and
             sending
             of
             those
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             not
             the
             judgement
             of
             one
             or
             two
             ,
             
             but
             the
             judgement
             of
             the
             Apostles
             and
             Elders
             Synodically
             assembled
             .
             So
             Acts
             21.
             25.
             
             Iames
             and
             the
             Elders
             speaking
             of
             that
             Synodical
             judgement
             say
             ,
             
               we
               have
               written
               and
               concluded
               that
               they
               observe
               no
               such
               thing
               ,
               &c.
               
            
          
           
             These
             four
             considerations
             being
             laid
             together
             ,
             concerning
             an
             intrinsecall
             Ecclesiastical
             power
             of
             assembling
             together
             Synodically
             ;
             of
             choosing
             and
             sending
             Commissioners
             with
             a
             Synodical
             Epistle
             to
             the
             Churches
             in
             other
             parts
             ;
             of
             providing
             effectual
             and
             necessary
             remedies
             both
             for
             heresies
             ,
             scandals
             ,
             and
             schismes
             arising
             in
             the
             Church
             ;
             of
             making
             and
             imposing
             binding
             decrees
             on
             the
             Churches
             ,
             will
             infallibly
             prove
             from
             Scripture
             authority
             another
             Government
             in
             the
             Church
             beside
             Magistracy
             .
          
           
             I
             might
             here
             adde
             other
             Arguments
             ,
             but
             so
             much
             for
             this
             time
             .
          
        
         
           
           
             
               CHAP.
               X.
            
             Some
             Objections
             m●de
             against
             Ecclesiastical
             Government
             a●d
             Discipline
             answered
             .
          
           
             MR.
             Hussey
             
               in
               his
               Epistle
               to
               my selfe
               objecteth
               thus
               ,
            
             What
             will
             your
             censure
             doe
             ?
             it
             will
             shame
             a
             few
             whores
             and
             knaves
             ;
             a
             great
             matter
             to
             shame
             them
             the
             Law
             of
             nature
             shameth
             .
          
           
             All
             this
             
               in
               terminis
            
             might
             have
             been
             as
             justly
             objected
             against
             the
             Apostle
             Paul
             ,
             when
             he
             wrote
             to
             the
             Corinthians
             to
             put
             away
             from
             among
             themselves
             the
             incestuous
             man.
             What
             will
             your
             censure
             do
             Paul
             ?
             a
             great
             matter
             to
             shame
             one
             whom
             the
             law
             of
             nature
             shameth
             .
             The
             Lord
             save
             me
             from
             that
             Religion
             which
             will
             not
             shame
             Whores
             and
             Theeves
             ,
             and
             all
             other
             whom
             the
             Law
             of
             Nature
             shameth
             ,
             and
             that
             in
             a
             Church
             way
             (
             as
             well
             as
             civilly
             )
             if
             any
             such
             member
             fall
             into
             such
             impiety
             :
             yet
             this
             is
             not
             all
             .
             All
             Orthodox
             Writers
             that
             write
             of
             Church-censures
             ,
             will
             tell
             him
             ,
             that
             scandalls
             either
             of
             Doctrine
             or
             life
             ,
             either
             against
             the
             first
             or
             second
             Table
             ,
             fall
             under
             Ecclesiastical
             cognizance
             and
             censure
             .
          
           
             
               Secondly
               ,
               He
               argueth
               thus
            
             Ibid.
             Sure
             in
             the
             day
             of
             our
             Lord
             there
             will
             be
             as
             good
             a
             returne
             of
             the
             word
             preached
             ,
             as
             of
             the
             censure
             .
             
               And
               in
               his
            
             plea
             pag.
             1.
             
             If
             the
             Word
             be
             able
             to
             make
             the
             man
             of
             God
             perfect
             ,
             then
             nothing
             is
             wanting
             to
             him
             :
             
               perfectum
               cui
               nihil
               deest
            
             :
             and
             it
             is
             a
             wonder
             how
             that
             Conscience
             should
             be
             wrought
             upon
             by
             humane
             authority
             ,
             with
             whom
             divine
             cannot
             prevail
             .
          
           
           
             Answ.
             1.
             
             This
             also
             he
             might
             as
             well
             have
             objected
             against
             the
             Apostle
             Paul
             ,
             who
             did
             require
             the
             Corinthians
             to
             put
             away
             from
             among
             them
             the
             incestuous
             man
             ,
             and
             Titus
             to
             rej●ct
             an
             Heretick
             after
             once
             or
             twice
             admonishing
             of
             him
             .
             2.
             
             He
             might
             object
             the
             same
             thing
             against
             Magistracy
             .
             Shall
             there
             not
             be
             a
             better
             account
             of
             the
             word
             preached
             then
             of
             Magistracy
             ?
             and
             if
             the
             Word
             be
             able
             to
             make
             the
             man
             of
             God
             perfect
             ,
             there
             is
             no
             need
             of
             Magistracy
             .
             
               Perfectum
               est
               cui
               nihil
               deest
            
             .
             Surely
             many
             Erastian
             Arguments
             do
             wound
             Civil
             as
             well
             as
             Ecclesiastical
             Government
             .
             3.
             
             Church-censures
             are
             not
             acts
             of
             humane
             authority
             ,
             for
             they
             are
             dispensed
             in
             the
             name
             of
             the
             Lord
             Jesus
             Christ
             ,
             and
             (
             if
             
               clave
               non
               errante
            
             )
             are
             ratified
             in
             heaven
             .
             4.
             
             Discipline
             is
             no
             addition
             to
             that
             Word
             which
             is
             able
             to
             make
             the
             man
             of
             God
             perfect
             ,
             for
             it
             is
             one
             of
             the
             directions
             of
             the
             Word
             .
             5.
             
             The
             comparison
             which
             some
             make
             between
             the
             efficacy
             of
             the
             Word
             preached
             ,
             and
             the
             efficacy
             of
             Church-discipline
             ,
             as
             to
             the
             point
             of
             converting
             and
             winning
             foules
             ,
             is
             a
             meer
             fallacy
             
               ab
               ignoratione
               ●…lenchi
            
             :
             for
             Church
             discipline
             is
             not
             intended
             as
             a
             converting
             ,
             light-giving
             ,
             or
             life-giving
             Ordinance
             .
             
               Faith
               comes
               by
               hearing
               ,
               and
               hearing
               by
               the
               Word
               of
               God
               :
            
             and
             the
             Word
             is
             
               the
               power
               of
               God
               for
               salvation
               to
               every
               one
               that
               beleeveth
               .
            
             But
             Ecclesiastical
             Discipline
             hath
             a
             necessary
             use
             ,
             though
             it
             hath
             not
             that
             use
             .
             Discipline
             and
             censures
             in
             the
             Church
             are
             intended
             .
             1.
             
             For
             the
             glory
             of
             God.
             that
             his
             name
             may
             not
             be
             blasphemed
             ,
             nor
             the
             doctrine
             of
             the
             Gospel
             reproached
             ,
             by
             occasion
             of
             uncensured
             scandalls
             in
             the
             Church
             .
             2.
             
             For
             keeping
             the
             Ordinances
             of
             Christ
             from
             prophanation
             and
             pollution
             ,
             that
             
               signa
               gratiae
               divinae
            
             ,
             the
             signes
             of
             Gods
             favour
             and
             grace
             ,
             and
             the
             seales
             of
             his
             Covenant
             may
             be
             denied
             to
             unworthy
             scandalous
             persons
             .
             3.
             
             For
             preserving
             the
             Church
             from
             the
             infection
             of
             bad
             and
             scandalous
             examples
             ,
             it
             is
             fit
             to
             put
             a
             black
             mark
             upon
             them
             ,
             and
             to
             put
             away
             the
             wicked
             person
             as
             the
             Apostle
             saith
             ;
             for
             a
             rotten
             member
             if
             it
             be
             not
             cut
             off
             ,
             and
             a
             scabbed
             sheep
             if
             not
             separated
             from
             the
             flock
             ,
             may
             infect
             the
             rest
             .
             4.
             
             For
             the
             good
             also
             of
             the
             offender
             himself
             ,
             
               that
               he
               may
               be
               ashamed
            
             ,
             and
             humbled
             .
             2
             Thes.
             3.
             14.
             2.
             
             Cor.
             2.
             7.
             
             This
             afflicting
             of
             the
             sinner
             with
             shame
             and
             sorrow
             ,
             may
             and
             shall
             by
             the
             blessing
             of
             God
             be
             a
             means
             to
             the
             destruction
             
             of
             the
             flesh
             ;
             1
             Cor.
             5.
             5.
             that
             is
             to
             tame
             and
             mortifie
             his
             lusts
             ,
             and
             so
             far
             
               removere
               prohibens
            
             that
             he
             may
             be
             the
             better
             wrought
             upon
             by
             the
             Word
             .
             I
             conclude
             ,
             Church-Government
             being
             instituted
             by
             Christ
             ,
             and
             having
             a
             necessary
             use
             in
             the
             Church
             ;
             the
             Erastians
             gain
             nothing
             by
             comparing
             it
             with
             the
             Word
             .
             Because
             it
             is
             not
             so
             necessary
             as
             the
             Word
             ,
             Ergo
             ,
             it
             is
             not
             necessary
             at
             all
             .
             Or
             because
             it
             is
             not
             efficacious
             in
             the
             same
             manner
             as
             the
             word
             is
             .
             Ergo
             it
             is
             not
             efficacious
             at
             all
             .
             The
             Apostle
             saith
             
               Christ
               sent
               me
               not
               to
               baptiz●…
               but
               to
               preach
               the
               Gospel
               ,
            
             1
             Cor.
             1.
             17.
             
             What
             if
             he
             had
             said
             
               Christ
               sent
               me
               not
               to
               rule
               but
               to
               preach
               the
               Gospel
               ?
            
             Then
             had
             the
             Erastians
             triumphed
             .
             Yet
             this
             expression
             could
             not
             have
             proved
             that
             Church-government
             is
             not
             an
             Ordinance
             of
             Christ
             ,
             more
             then
             that
             can
             prove
             that
             Baptisme
             is
             not
             an
             Ordinance
             of
             Christ.
             A
             negative
             in
             the
             comparative
             ,
             will
             not
             inferre
             a
             negative
             in
             the
             positive
             .
          
           
             3.
             
             Object
             .
             I
             could
             never
             yet
             see
             
               said
               Mr.
            
             Coleman
             ,
             how
             two
             co-ordinate
             governments
             exempt
             from
             Superiority
             and
             inferiority
             can
             be
             in
             one
             State.
             
          
           
             Against
             this
             I
             instanced
             in
             the
             co-ordinate
             governments
             of
             a
             General
             and
             an
             Admiral
             ,
             of
             a
             Master
             and
             a
             Father
             ,
             of
             a
             Captain
             and
             a
             Master
             in
             one
             ship
             .
             Mr.
             Hussey
             finding
             he
             can
             not
             make
             good
             Mr.
             Colemans
             word
             ,
             tells
             me
             pag.
             7.
             that
             he
             meaneth
             two
             supreme
             co-ordinate
             Governments
             .
             Where
             first
             he
             loseth
             ground
             ,
             and
             tacitely
             yeeldeth
             that
             Church-Government
             and
             Civil
             Government
             ,
             distinct
             each
             from
             other
             do
             well
             consist
             ,
             as
             long
             as
             they
             are
             not
             supreme
             ,
             but
             as
             two
             armes
             under
             one
             head
             :
             No
             inconsistency
             therefore
             of
             Congregational
             and
             Classical
             Elderships
             ,
             and
             of
             Provinciall
             Assemblies
             ,
             with
             the
             subordinate
             Magistrates
             and
             civil
             Courts
             in
             Cities
             and
             Counties
             .
             Next
             we
             shall
             find
             also
             in
             Scripture
             two
             co-ordinate
             supreme
             Governments
             ,
             for
             the
             civil
             and
             the
             Ecclesiastical
             Sanhedrin
             of
             the
             Jewes
             were
             both
             supreme
             and
             co-ordinate
             ,
             and
             there
             was
             no
             appeal
             from
             the
             sentence
             of
             either
             :
             as
             is
             evident
             by
             that
             disjunctive
             Law
             ,
             Deut.
             17.
             12.
             
             
               And
               the
               man
               that
               will
               do
               presumptuously
               ,
               and
               will
               not
               hearken
               unto
               the
               Priest
            
             (
             that
             is
             to
             the
             Priests
             ,
             as
             vers
             .
             9.
             )
             
               or
               unto
               the
               Judge
            
             (
             that
             is
             ,
             the
             Assembly
             or
             Court
             of
             Judges
             ,
             as
             I
             have
             cleared
             else-where
             )
             
               even
               that
               man
               shall
               die
            
             .
             But
             I
             have
             also
             answered
             more
             fully
             this
             objection
             concerning
             co-ordination
             .
             Chap.
             8.
             
          
           
           
             4.
             
             Object
             .
             Ministers
             have
             other
             work
             to
             do
             ,
             and
             such
             as
             will
             take
             up
             the
             whole
             man.
             
               To
               this
               Argument
            
             (
             saith
             Mr.
             
               Hussey
               pag.
            
             8.
             )
             
               Mr.
               Gilespie
               maketh
               no
               answer
               at
               all
               ,
               though
               Saint
               Paul
               useth
               the
               very
               self
               same
               Argument
               to
               discharge
               the
               Preachers
               from
               oversight
               of
               the
               poor
               .
               Act.
            
             6.
             2.
             
             
               God
               forbid
               we
               should
               leave
               the
               care
               of
               the
               word
               of
               God
               ,
               and
               serve
               at
               Tables
               .
            
             It
             will
             not
             be
             unseasonable
             to
             mind
             both
             him
             and
             Mr.
             Prynne
             that
             the
             canonized
             names
             by
             them
             used
             
               Stylo
               Romano
            
             ,
             Saint
             Paul
             ,
             Saint
             Matthew
             ,
             Saint
             Mark
             ,
             &c.
             ought
             to
             be
             laid
             aside
             ,
             except
             they
             will
             use
             it
             of
             all
             Saints
             ,
             and
             why
             not
             as
             well
             Saint
             Moses
             ,
             and
             Saint
             Aar●…n
             (
             whom
             the
             Psalmist
             calls
             
               the
               Saint
               of
               the
               Lord
            
             ?
             )
             or
             why
             not
             Saint
             Aquila
             ,
             Saint
             Apollos
             ,
             Saint
             Epaphras
             ,
             &c.
             
             Methinks
             men
             professing
             Reformation
             ought
             not
             to
             satisfie
             themselves
             in
             using
             this
             forme
             of
             speech
             ,
             onely
             of
             such
             as
             have
             been
             canoniz●dat
             Rome
             ,
             and
             inrolled
             Saints
             in
             the
             Popes
             Calender
             .
             And
             as
             strange
             it
             is
             that
             Mr.
             Hussey
             makes
             Paul
             to
             act
             in
             the
             businesse
             ,
             Act.
             6.
             before
             he
             was
             either
             Saint
             or
             Apostle
             .
             Now
             to
             the
             Argument
             .
             I
             did
             answer
             at
             first
             (
             though
             Mr.
             Hussey
             is
             pleased
             not
             to
             take
             notice
             of
             it
             )
             pag.
             36.
             that
             where
             Mr.
             Coleman
             objected
             ,
             Ministers
             have
             other
             work
             to
             do
             ,
             he
             might
             as
             well
             have
             added
             ,
             that
             when
             Ministers
             have
             done
             that
             other
             work
             ,
             and
             all
             that
             ever
             they
             can
             ,
             yet
             without
             the
             power
             of
             Church-government
             ,
             they
             shall
             not
             keep
             themselves
             ,
             nor
             the
             Ordinances
             from
             pollution
             :
             that
             is
             ,
             Church-Government
             is
             a
             part
             of
             their
             work
             ,
             and
             a
             necessary
             part
             ,
             which
             hath
             been
             proved
             :
             I
             thought
             it
             enough
             to
             touch
             an
             answer
             where
             an
             objection
             was
             but
             touched
             :
             another
             objection
             in
             that
             very
             place
             being
             more
             insisted
             on
             (
             and
             with
             more
             colour
             of
             reason
             )
             concerning
             the
             fear
             of
             an
             ambitious
             ensnarement
             .
          
           
             And
             for
             the
             objection
             now
             in
             hand
             ,
             Mr.
             Hussey
             hath
             made
             it
             no
             whit
             stronger
             by
             his
             instance
             from
             Act.
             6.
             
             For
             1.
             the
             Apostles
             did
             not
             wholy
             lay
             aside
             the
             care
             of
             the
             poor
             .
             Sure
             Paul
             (
             afterward
             an
             Apostle
             )
             took
             great
             care
             of
             the
             poor
             at
             diverse
             times
             ,
             and
             in
             diverse
             places
             as
             himself
             recordeth
             :
             but
             such
             taking
             care
             of
             the
             poor
             as
             did
             distract
             and
             hinder
             them
             from
             the
             main
             work
             of
             preaching
             the
             Gospel
             ,
             this
             was
             it
             which
             they
             declined
             ;
             and
             in
             that
             respect
             the
             work
             of
             baptizing
             also
             did
             give
             place
             to
             the
             work
             of
             preaching
             ,
             1
             Cor.
             1.
             17.
             
             Likewise
             
             the
             work
             of
             Discipline
             must
             be
             so
             ordered
             ,
             as
             may
             not
             hinder
             the
             principal
             work
             of
             preaching
             the
             Gospel
             :
             which
             is
             very
             possible
             ,
             yea
             
               probatum
               est
            
             :
             for
             where
             Church-government
             is
             exercised
             ,
             there
             are
             as
             painful
             Preachers
             as
             any
             in
             the
             World
             ,
             and
             such
             as
             neglect
             none
             of
             their
             other
             work
             .
             2.
             
             To
             take
             speciall
             and
             particular
             care
             of
             the
             poor
             ,
             did
             belong
             by
             Christs
             institution
             (
             whose
             mind
             was
             no
             doubt
             known
             to
             the
             Apostles
             )
             to
             the
             office
             of
             Deacons
             ,
             and
             for
             that
             reason
             the
             Ministers
             of
             the
             word
             ought
             in
             like
             manner
             to
             be
             relieved
             of
             that
             burthen
             by
             Deacons
             :
             but
             Church-Government
             doth
             belong
             to
             the
             Elders
             of
             the
             Church
             ,
             of
             whom
             some
             labour
             both
             in
             Doctrine
             and
             Government
             ,
             others
             in
             Government
             onely
             .
          
           
             But
             neither
             must
             the
             Argument
             go
             so
             ,
             I
             have
             another
             thing
             to
             ask
             ;
             what
             is
             that
             other
             work
             which
             will
             take
             up
             the
             whole
             man
             ?
             Mr.
             
               Hussey
               pag.
            
             12.
             expounds
             Mr.
             Colemans
             meaning
             ,
             
               that
               the
               preaching
               of
               the
               Gospel
               would
               take
               up
               the
               whole
               man
               ,
               especially
               in
               our
               time
               :
               our
               knowledge
               of
               the
               Scriptures
               is
               to
               be
               acquired
               by
               ordinary
               means
               &c.
               
            
             And
             in
             his
             Epistle
             to
             the
             Parliament
             he
             saith
             ,
             
               I
               found
               the
               Minister
               charged
               onely
               with
               preaching
               and
               baptizing
               ,
               which
               being
               performed
               with
               such
               zeal
               and
               diligence
               as
               is
               needful
               ,
               is
               aboundantly
               a
               sufficient
               employment
               .
            
             And
             so
             he
             takes
             off
             the
             Minister
             not
             onely
             from
             Government
             ,
             but
             from
             visiting
             particular
             families
             ,
             especially
             the
             sick
             ;
             from
             catechising
             and
             examining
             those
             who
             are
             to
             be
             admitted
             to
             the
             Lords
             Supper
             ,
             from
             the
             celebration
             of
             the
             Lords
             Supper
             it self
             ,
             to
             say
             nothing
             of
             the
             solemnization
             of
             marriage
             ,
             yea
             from
             disputations
             in
             Schools
             concerning
             the
             controversies
             of
             the
             time
             ,
             which
             yet
             himself
             so
             much
             calls
             for
             .
             And
             why
             ?
             the
             Minister
             hath
             other
             work
             to
             do
             ,
             and
             such
             as
             will
             take
             up
             the
             whole
             man
             ,
             which
             is
             to
             preach
             and
             baptize
             .
          
           
             5.
             
             Object
             .
             If
             acts
             of
             Government
             be
             put
             in
             the
             hands
             of
             Church-Officers
             ,
             there
             is
             fear
             of
             an
             ambitious
             ensnarement
             ,
             which
             Mr.
             Coleman
             proved
             by
             an
             arguing
             from
             his
             owne
             heart
             to
             the
             hearts
             of
             other
             men
             .
             
               Mr.
               Gilespies
               answer
               to
               the
               matter
               of
               ambition
            
             saith
             Mr.
             
               Hussey
               ,
               pag.
            
             10.
             
               is
               onely
               by
               involving
               the
               Civil
               Magistrate
               in
               the
               same
               danger
               of
               ambition
               .
            
             And
             here
             he
             falleth
             out
             into
             a
             concertation
             ,
             professedly
             with
             my
             answer
             ,
             but
             really
             with
             Mr.
             Colemans
             Argument
             :
             for
             the
             foundation
             of
             his
             
             Argument
             was
             universal
             .
             
               Might
               I
               measure
               others
               by
               my selfe
               ,
               and
               I
               know
               not
               why
               I
               may
               not
               (
               God
               fashioneth
               mens
               hearts
               alike
               ,
               and
               as
               in
               warer
               face
               answers
               to
               face
               ,
               so
               the
               heart
               of
               man
               to
               man
               )
               &c.
               
            
             Hereupon
             I
             replyed
             ,
             
               Is
               this
               corruption
               onely
               in
               the
               hearts
               of
               Ministers
               ?
               or
               is
               it
               in
               the
               hearts
               of
               all
               other
               men
               ?
               I
               suppose
               he
               will
               say
               in
               all
               mens
               hearts
               ;
               and
               then
               his
               Argument
               will
               conclude
               against
               all
               Civil
               Government
               .
            
          
           
             And
             now
             
               per
               omnes
               musas
            
             I
             beseech
             him
             ,
             which
             of
             us
             involveth
             the
             Magistrate
             in
             ambition
             ?
             Must
             I
             be
             charged
             with
             involving
             the
             Magistrate
             because
             I
             discovered
             that
             Mr.
             Colemans
             Argument
             involveth
             the
             Magistrate
             ?
             He
             might
             as
             truly
             say
             he
             is
             not
             the
             Traytor
             that
             commits
             Treason
             ,
             but
             he
             is
             the
             Traytor
             that
             〈◊〉
             Treason
             .
             And
             why
             saith
             he
             that
             my
             answer
             was
             onely
             concerning
             that
             involving
             of
             the
             Magistrate
             ?
             Did
             I
             not
             first
             shew
             that
             the
             two
             Scriptures
             on
             which
             Mr.
             Colemans
             Argument
             was
             grounded
             ,
             did
             not
             prove
             it
             :
             though
             now
             Mr.
             Hussey
             tells
             us
             Mr.
             Coleman
             did
             but
             allude
             to
             those
             Scriptures
             (
             I
             am
             sure
             it
             was
             all
             the
             Scripturall
             proof
             which
             was
             brought
             for
             that
             Argument
             upon
             which
             so
             much
             weight
             was
             laid
             )
             
               which
               I
               will
               not
               trouble
               my
               Reader
               withall
            
             saith
             he
             :
             A
             pretty
             shift
             ,
             when
             a
             man
             cannot
             defend
             the
             Argument
             ,
             then
             forsooth
             he
             will
             not
             trouble
             the
             Reader
             .
             Next
             ,
             did
             I
             not
             deny
             that
             which
             Mr.
             Coleman
             did
             take
             for
             granted
             ;
             that
             we
             may
             reason
             from
             this
             or
             that
             particular
             corruption
             in
             one
             mans
             heart
             ,
             to
             prove
             the
             same
             particular
             corruption
             in
             all
             other
             mens
             hearts
             ,
             and
             that
             Paul
             taught
             us
             not
             so
             ?
             Phil.
             2.
             3.
             
             Did
             I
             not
             also
             answer
             in
             his
             owne
             words
             ,
             that
             his
             Brethrens
             
               wisedom
               and
               humility
               may
               safely
               be
               trusted
               with
               as
               large
               a
               share
               of
               Government
               as
               themselves
               desire
               ?
            
             Did
             I
             not
             lastly
             answer
             ,
             that
             if
             his
             whole
             Argument
             were
             granted
             ,
             it
             cannot
             prove
             that
             there
             ought
             to
             be
             no
             Church-Government
             ,
             for
             where
             the
             thing
             is
             necessary
             ,
             abuses
             must
             be
             corrected
             and
             amended
             ,
             but
             must
             not
             take
             away
             the
             thing
             it self
             ?
             Unto
             which
             exceptions
             nothing
             hath
             been
             replied
             ,
             nor
             offered
             to
             vindicate
             or
             make
             good
             that
             Argument
             which
             was
             publikely
             offered
             to
             the
             Parliament
             .
             If
             such
             men
             were
             fit
             to
             put
             the
             reverend
             Assembly
             and
             all
             the
             Ministery
             of
             England
             to
             school
             again
             ,
             to
             learn
             to
             dispute
             ,
             let
             every
             pious
             and
             wise
             man
             judg
             .
             And
             so
             I
             am
             ledd
             on
             to
             another
             Objection
             .
          
           
           
             6.
             
             Object
             .
             Schools
             of
             Divinity
             will
             advance
             learning
             and
             Religion
             ,
             and
             get
             us
             an
             able
             Ministery
             more
             then
             Ecclesiasticall
             Government
             can
             do
             .
             So
             Mr.
             
               Col
               man
            
             in
             his
             Sermon
             pag.
             ●6
             .
             Yea
             Mr.
             Hussey
             calleth
             for
             Schools
             ,
             that
             there
             may
             be
             unity
             found
             among
             the
             Preachers
             of
             the
             Gospel
             ,
             together
             with
             more
             learning
             and
             knowledge
             ,
             pag.
             12
             ,
             13
             ,
             14
             ,
             15.
             (
             where
             by
             the
             way
             the
             Jesuits
             are
             much
             beholding
             to
             him
             ,
             and
             Protestant
             Writers
             very
             little
             .
             )
             In
             his
             Epistle
             to
             the
             Parliament
             he
             desireth
             that
             Ministers
             would
             unbend
             their
             thought
             of
             Government
             ,
             
               and
               think
               on
               wayes
               to
               get
               knowledge
               .
            
             I
             should
             have
             thought
             
               multum
               scientiae
               ,
               parum
               Cons●…ientiae
            
             ,
             might
             be
             as
             seasonable
             a
             complaint
             .
             Knowledge
             and
             learning
             are
             indeed
             most
             necessary
             ,
             and
             I
             am
             confident
             shall
             flourish
             more
             under
             Presbyteriall
             Government
             ,
             then
             either
             under
             Popery
             or
             Prelacy
             .
             School-disputes
             need
             not
             hinder
             Ecclesiastical
             Government
             :
             that
             ought
             to
             be
             done
             ,
             and
             this
             not
             to
             be
             left
             undone
             .
             There
             is
             a
             practical
             part
             which
             belongs
             to
             Presbyteries
             and
             Synods
             ,
             as
             well
             as
             a
             contemplative
             part
             belonging
             to
             Schools
             :
             which
             made
             m
             the
             Divines
             of
             Ze●…land
             to
             offer
             this
             among
             other
             Articles
             to
             be
             advised
             upon
             by
             the
             Synod
             of
             Dort
             ,
             that
             they
             who
             are
             preparing
             for
             the
             Ministery
             ,
             may
             (
             after
             their
             education
             at
             Schools
             ,
             before
             their
             setling
             in
             the
             Ministery
             )
             be
             for
             some
             space
             present
             in
             Presbyteries
             ,
             to
             learn
             Church-Government
             .
             That
             which
             a
             Minister
             must
             do
             ,
             is
             work
             :
             and
             that
             work
             is
             labouring
             in
             the
             Word
             and
             Doctrine
             ,
             in
             ruling
             and
             watching
             over
             the
             flock
             ,
             in
             dispensing
             the
             Ordinances
             to
             them
             as
             a
             faithful
             Steward
             .
             But
             Mr.
             Hussey
             pag.
             15.
             tells
             us
             the
             Minister
             must
             not
             be
             called
             from
             his
             study
             to
             examine
             notorious
             offences
             :
             which
             indeed
             suteth
             his
             notion
             of
             Schools
             .
             The
             Grecians
             did
             not
             intend
             Schools
             for
             any
             such
             work
             ;
             for
             to
             them
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             was
             rest
             from
             work
             ,
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             to
             be
             idle
             ,
             to
             take
             a
             vacation
             from
             work
             ,
             that
             is
             ,
             from
             other
             affairs
             ,
             and
             from
             a
             practical
             life
             ,
             to
             attend
             reading
             and
             studies
             .
             If
             Schools
             be
             made
             to
             serve
             for
             all
             those
             necessary
             uses
             which
             Church-Government
             will
             serve
             for
             ;
             then
             there
             is
             much
             said
             ;
             but
             other
             wise
             nothing
             against
             us
             .
          
           
             7.
             
             Object
             .
             But
             
               Quis
               custodiet
               ipsos
               custodes
            
             ?
             if
             the
             power
             of
             Government
             and
             censures
             be
             in
             the
             hands
             of
             Church-officers
             ,
             how
             shall
             they
             be
             censurable
             and
             punishable
             for
             their
             owne
             offences
             ?
             
             How
             shall
             the
             Censurers
             themselves
             be
             censured
             ?
             This
             objection
             I
             find
             in
             the
             eight
             Epistle
             of
             
               Dionysius
               Areopagita
            
             (
             or
             who
             ever
             he
             was
             that
             wrote
             under
             that
             name
             )
             It
             was
             made
             by
             one
             
               D●…mophilus
               ,
               What
               then
               say
               you
               ,
               must
               not
               the
               prophane
               Priests
               ,
               or
               such
               as
               are
               convicted
               to
               have
               done
               somewhat
               amisse
               be
               corrected
               ?
               and
               shall
               it
               be
               lawful
               to
               them
               alone
               ,
               while
               they
               glory
               in
               the
               Law
               ,
               to
               dishonour
               God
               by
               breaking
               of
               the
               Law
               ?
            
             A
             little
             after
             ,
             this
             direct
             answer
             is
             made
             to
             the
             objection
             .
             
               But
               if
               perhaps
               any
               among
               these
               erre
               from
               that
               which
               it
               becommeth
               him
               to
               do
               ,
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               let
               him
               be
               corrected
               by
               the
               Saints
               of
               his
               owne
               order
               ,
               and
               so
               order
               shall
               not
               be
               intermixed
               with
               order
               ,
               but
               each
               one
               shall
               be
               exercised
               in
               his
               owne
               order
               and
               administration
               .
            
             As
             the
             faults
             of
             Church-officers
             deserve
             the
             greatest
             censures
             ,
             so
             in
             all
             the
             Reformed
             Churches
             ,
             where
             the
             free
             exercise
             and
             administration
             of
             Church-discipline
             is
             received
             ,
             there
             is
             greatest
             severity
             of
             Church-discipline
             against
             Church-officers
             ,
             and
             especially
             against
             Ministers
             of
             the
             Word
             ,
             when
             any
             such
             are
             upon
             just
             proof
             convict
             of
             scandal
             .
             It
             is
             too
             much
             diffidence
             (
             and
             groundlesse
             ,
             I
             dare
             say
             )
             to
             apprehend
             that
             Ministers
             who
             have
             taken
             upon
             them
             the
             bond
             of
             such
             a
             Covenant
             ,
             and
             joyned
             in
             such
             a
             Reformation
             ,
             will
             yet
             be
             ready
             to
             connive
             at
             any
             scandalous
             person
             of
             their
             owne
             coat
             .
             And
             if
             a
             Classis
             should
             happen
             to
             commit
             such
             an
             error
             ,
             yet
             there
             can
             be
             no
             such
             fear
             in
             this
             particular
             from
             a
             Provinciall
             or
             National
             Assembly
             ,
             which
             in
             a
             well
             Reformed
             Church
             ,
             (
             as
             they
             are
             constituted
             of
             choice
             ,
             able
             ,
             and
             godly
             ,
             both
             Ministers
             and
             others
             assembled
             from
             diverse
             quarters
             ,
             so
             )
             use
             to
             correct
             (
             not
             to
             confirme
             )
             the
             mal-administration
             in
             inferior
             Ecclesiastical
             Courts
             .
             I
             speak
             here
             of
             the
             Ecclesiastical
             offences
             of
             Church-officers
             :
             their
             other
             offences
             belonging
             wholy
             to
             the
             Civil
             cognizance
             and
             Jurisdiction
             .
          
           
             8.
             
             Object
             .
             But
             
               let
               the
               Scripture
               speak
               expressely
               ,
               and
               Institutions
               appear
               Institutions
               ,
               and
               all
               must
               bow
               .
            
             It
             is
             asked
             why
             we
             must
             not
             prove
             
               a
               must
               be
            
             ,
             as
             well
             as
             
               a
               may
               be
            
             :
             and
             whether
             do
             our
             proofes
             amount
             to
             an
             Institution
             and
             a
             
               Ius
               divinum
            
             .
             For
             satisfaction
             in
             this
             point
             also
             .
             I
             answer
             the
             Question
             which
             for
             the
             present
             I
             speak
             to
             ,
             is
             not
             whether
             Christ
             hath
             in
             his
             Word
             limited
             and
             determined
             us
             to
             any
             one
             particular
             forme
             of
             Church-government
             ,
             so
             as
             no
             other
             forme
             can
             be
             admitted
             
             as
             lawful
             or
             agreeable
             to
             the
             Word
             :
             Much
             lesse
             do
             I
             now
             enquire
             what
             is
             that
             particular
             forme
             or
             kind
             of
             Government
             which
             Christ
             hath
             instituted
             .
             But
             the
             present
             controversie
             with
             the
             Erastians
             is
             ,
             whether
             Christ
             have
             not
             appointed
             and
             instituted
             a
             Government
             in
             his
             Church
             in
             the
             hands
             of
             Church-officers
             ,
             distinct
             from
             Civil
             government
             :
             As
             it
             is
             one
             thing
             to
             enquire
             whether
             it
             be
             the
             will
             of
             God
             ,
             that
             there
             be
             a
             civil
             Government
             or
             Magistracy
             ,
             that
             is
             ,
             that
             there
             be
             not
             an
             Anarchie
             in
             a
             N●tion
             ,
             but
             some
             rule
             and
             government
             .
             Another
             thing
             ,
             to
             enquire
             whether
             God
             hath
             in
             his
             Word
             limitted
             a
             nation
             to
             any
             one
             particular
             kind
             of
             Civil
             Government
             ,
             and
             if
             any
             ,
             what
             it
             is
             ?
             So
             it
             is
             one
             thing
             to
             enquire
             whether
             it
             be
             the
             will
             of
             Christ
             ,
             that
             there
             be
             an
             Ecclesiastical
             Government
             ,
             or
             an
             intrinsecal
             power
             of
             ruling
             in
             the
             hands
             of
             Church-officers
             ,
             distinct
             from
             the
             civil
             Government
             ?
             Another
             thing
             to
             ask
             whether
             the
             Word
             determineth
             any
             one
             kind
             of
             Church-Government
             as
             necessary
             ,
             and
             which
             it
             is
             ?
             The
             former
             ,
             not
             the
             latter
             is
             our
             present
             controversie
             .
             Yea
             in
             very
             truth
             the
             Erastians
             do
             oppose
             not
             onely
             the
             institution
             ,
             but
             the
             lawfulnesse
             and
             agreeablenesse
             to
             the
             Word
             of
             God
             ,
             of
             a
             Church-Government
             distinct
             from
             the
             civil
             ;
             For
             their
             principles
             and
             Arguments
             tend
             to
             the
             investing
             of
             the
             civil
             Magistrate
             with
             the
             whole
             and
             sole
             power
             of
             Church-Government
             ;
             as
             that
             which
             belongeth
             to
             him
             onely
             ,
             and
             that
             
               Iure
               divino
            
             :
             So
             that
             if
             their
             Principles
             hold
             good
             ,
             it
             shall
             be
             unlawful
             and
             contrary
             to
             the
             Word
             of
             God
             ,
             for
             Church-officers
             to
             claim
             ,
             or
             assume
             ,
             or
             exercise
             any
             Government
             or
             power
             of
             censures
             .
             Though
             (
             I
             say
             )
             the
             clearing
             and
             vindicating
             of
             the
             lawfulnesse
             of
             a
             distinct
             Church-Government
             ,
             doth
             overthrow
             the
             Erastian
             Principles
             :
             yet
             that
             I
             may
             deal
             the
             more
             clearly
             and
             fully
             ,
             for
             the
             satisfaction
             of
             all
             such
             as
             may
             be
             satisfied
             ,
             this
             I
             avouch
             and
             averre
             :
             
               It
               is
            
             Jure
             divino
             ,
             
               It
               is
               the
               will
               of
               God
               ,
               and
               of
               his
               Sonne
               Iesus
               Christ
               the
               King
               and
               Head
               of
               his
               Church
               ,
               that
               there
               be
               a
               Church-Government
               in
               the
               hands
               of
               Church-Officers
               distinct
               from
               the
               Civil
               Government
               .
               It
               is
            
             de
             necessitate
             praecepti
             ,
             
               of
               the
               necessity
               of
               precept
               that
               it
               be
               s●…
               .
               It
               is
               sin
               and
               a
               violation
               of
               Christ●…
               Institution
               if
               it
               be
               not
               so
               .
            
             I
             am
             confident
             the
             Arguments
             which
             I
             have
             brought
             Chap.
             9.
             will
             reach
             this
             point
             ,
             and
             fully
             conclude
             
             it
             ,
             especially
             if
             the
             strength
             of
             them
             be
             put
             together
             .
             Yet
             now
             to
             drive
             the
             nail
             to
             the
             head
             ,
             I
             adde
             these
             following
             Arguments
             ,
             directly
             inferring
             and
             proving
             an
             Institution
             .
          
           
             First
             ,
             The
             Scripture
             speaks
             of
             Church
             Government
             in
             the
             same
             manner
             ,
             and
             with
             the
             same
             height
             ,
             fulnesse
             ,
             and
             peremptorinesse
             of
             expression
             ,
             as
             it
             speaketh
             of
             other
             things
             which
             are
             without
             controversie
             acknowledged
             even
             by
             the
             Erastians
             themselves
             to
             be
             Institutions
             of
             Christ.
             For
             instance
             ,
             Let
             the
             Erastians
             prove
             against
             the
             Socinians
             the
             necessity
             and
             perpetuity
             of
             the
             Ordinance
             of
             Baptisme
             ,
             that
             it
             ought
             to
             continue
             alwais
             in
             the
             Church
             ,
             and
             that
             by
             vertue
             of
             an
             Institution
             and
             precept
             of
             Christ
             :
             I
             will
             undertake
             by
             the
             like
             medium
             to
             inferre
             the
             like
             conclusion
             concerning
             Church-Government
             .
             Again
             ,
             let
             them
             prove
             the
             necessity
             ,
             perpetuity
             ,
             and
             institution
             (
             I
             say
             not
             now
             of
             the
             Word
             it self
             ,
             or
             of
             preaching
             ,
             but
             )
             of
             the
             ministery
             ,
             or
             of
             the
             Pastoral
             office
             ,
             I
             will
             bring
             the
             like
             Argument
             concerning
             Church-Government
             :
             I
             do
             not
             now
             compare
             or
             paralel
             the
             Government
             with
             the
             Ministery
             of
             the
             Word
             
               quo
               ad
               necessitatem
               medii
               vel
               finis
               ,
            
             as
             being
             equally
             necessary
             to
             salvation
             ,
             nor
             yet
             as
             being
             equally
             excellent
             ;
             but
             this
             I
             say
             ,
             The
             one
             is
             by
             the
             Scripture
             language
             an
             Institution
             and
             Ordinance
             of
             Christ
             as
             well
             as
             the
             other
             .
             One
             Ordinance
             may
             differ
             much
             from
             another
             ,
             and
             still
             both
             be
             Ordinances
             .
          
           
             Secondly
             ,
             Church-Government
             is
             reckoned
             among
             such
             things
             as
             had
             an
             Institution
             ,
             and
             which
             God
             did
             set
             in
             the
             Church
             ,
             1
             Cor.
             12.
             28.
             
             It
             is
             a
             good
             Argument
             for
             the
             Institution
             of
             Pastors
             and
             Teachers
             ,
             that
             God
             set
             them
             in
             the
             Church
             ,
             as
             we
             read
             in
             that
             place
             ,
             and
             Christ
             gave
             them
             to
             the
             Church
             ,
             Ephes.
             4.
             11.
             
             Will
             not
             this
             then
             hold
             as
             well
             for
             the
             Institution
             of
             a
             Government
             in
             the
             Church
             ?
             That
             the
             Governments
             mentioned
             1
             Cor.
             12.
             28.
             are
             Ecclesiastical
             and
             distinct
             from
             civil
             ,
             is
             already
             proved
             ,
             Chap.
             6.
             
          
           
             Thirdly
             ,
             If
             it
             be
             the
             will
             and
             commandement
             of
             God
             ,
             that
             we
             be
             subject
             and
             obedient
             to
             Church-Governors
             ,
             as
             those
             who
             are
             over
             us
             in
             the
             Lord
             ,
             as
             well
             as
             to
             civil
             Governors
             ,
             then
             it
             is
             the
             will
             of
             God
             that
             there
             be
             a
             rule
             and
             Government
             in
             the
             Church
             ,
             distinct
             from
             the
             civil
             .
             For
             
               Relata
               se
               mut●…o
               ponunt
               vel
               tollunt
               .
            
             If
             we
             be
             obliged
             by
             the
             fifth
             commandement
             to
             
             honour
             Magistrates
             as
             Fathers
             ,
             then
             it
             is
             the
             will
             of
             God
             that
             there
             be
             such
             Fathers
             .
             So
             when
             we
             are
             commanded
             to
             know
             them
             which
             are
             over
             us
             in
             the
             Lord
             ,
             and
             to
             esteem
             them
             highly
             ,
             1
             Thess.
             5.
             12.
             to
             honour
             doubly
             Elders
             that
             rule
             well
             ,
             1
             Tim.
             5.
             17.
             to
             be
             subject
             and
             obedlent
             unto
             Ecclesiasticall
             Rulers
             ,
             Heb.
             13.
             17.
             with
             verse
             7.
             24.
             doth
             not
             this
             intimate
             the
             will
             of
             God
             ,
             that
             Pasto●s
             and
             Elders
             be
             over
             us
             in
             the
             Lord
             ,
             and
             rule
             us
             Ecclesiastically
             ?
          
           
             Fourthly
             ,
             That
             which
             being
             administred
             is
             a
             praise
             and
             commendati●n
             to
             a
             Church
             ,
             and
             being
             omitted
             is
             a
             ground
             of
             controversie
             to
             Christ
             against
             a
             Church
             ,
             can
             be
             no
             other
             then
             an
             Ordinance
             ,
             and
             necessary
             duty
             .
             But
             Church-Government
             and
             Discipline
             is
             such
             a
             thing
             ,
             as
             being
             administred
             ,
             it
             is
             a
             praise
             and
             commendation
             to
             a
             Church
             ,
             2
             Cor.
             2.
             9.
             
             Revil
             .
             2.
             2.
             and
             being
             omitted
             is
             a
             ground
             of
             Controversie
             to
             Christ
             against
             a
             Church
             ,
             1
             Cor.
             5.
             1.
             2.
             6.
             
             Revel
             .
             2.
             14.
             20.
             
             Ergo.
             
          
           
             Fifthly
             ,
             The
             rules
             and
             directions
             concerning
             an
             Ecclesiastical
             Government
             and
             Discipline
             are
             delivered
             preceptwise
             in
             Scripture
             1
             Cor.
             5.
             13.
             
             
               Put
               away
               that
               wicked
               person
               from
               among
               you
               .
            
             2
             Thess.
             3.
             14.
             
             
               Note
               that
               man.
               Tit.
            
             3.
             10.
             
             
               A
               man
               that
               is
               an
               Heretick
               after
               the
               first
               and
               second
               admonition
               reject
               .
               Augustine
               lib.
               contra
               Donatistas
               post
               Collationem
               ,
               Cap.
            
             4.
             saith
             that
             Church-censur●s
             and
             discipline
             are
             exercised
             in
             th●
             Church
             
               secundum
               praeceptum
               Apostolicum
            
             ,
             according
             to
             the
             Apostolick
             precept
             ,
             for
             which
             he
             citeth
             2
             Thess.
             3.
             14.
             
          
           
             Sixthly
             ,
             There
             is
             an
             Institution
             and
             command
             ,
             Matth.
             18
             17.
             
             
               Let
               him
               be
               unto
               thee
               as
               an
               Heathen
               man
               and
               a
               Publican
               .
            
             In
             which
             place
             there
             are
             three
             Acts
             of
             the
             Church
             ,
             that
             is
             ,
             of
             the
             Assembly
             of
             Church-Officers
             .
             1.
             
             They
             must
             be
             met
             together
             to
             receive
             complaints
             and
             accusations
             ,
             
               Tell
               the
               Church
            
             .
             2.
             
             They
             give
             sentence
             concerning
             the
             case
             ,
             
               if
               he
               neglect
               to
               hear
               the
               Church
               ,
            
             &c.
             
             Where
             heareing
             is
             required
             and
             obedience
             ,
             there
             must
             needs
             be
             an
             authoritative
             speaking
             or
             judging
             .
             So
             that
             they
             who
             would
             prove
             the
             Church
             here
             hath
             onely
             power
             to
             admonish
             doctrinally
             ,
             because
             it
             is
             said
             
               If
               he
               hear
               not
               the
               Church
            
             ;
             they
             may
             as
             well
             prove
             that
             the
             Judges
             of
             Israel
             had
             no
             more
             power
             but
             to
             admonish
             doctrinally
             because
             it
             is
             
             appointed
             Deut.
             17.
             12.
             that
             the
             man
             who
             will
             not
             hearken
             to
             the
             Judge
             shall
             die
             ;
             and
             it
             is
             not
             there
             expressed
             that
             the
             Judge
             shall
             put
             him
             to
             death
             ,
             more
             then
             it
             is
             expressed
             here
             that
             the
             Church
             shall
             declare
             the
             offender
             to
             be
             as
             a
             heathen
             and
             a
             publican
             .
             3.
             
             They
             must
             bind
             such
             a
             one
             by
             Excommunication
             ,
             
               Whatsoever
               ye
               bind
               on
               earth
            
             ,
             &c.
             
          
           
             Neither
             could
             it
             ever
             enter
             in
             the
             thoughts
             of
             Jesus
             Christ
             to
             command
             one
             Church-member
             or
             private
             brother
             to
             esteem
             another
             brother
             as
             an
             heathen
             and
             a
             publican
             ,
             whom
             he
             would
             not
             have
             so
             esteemed
             by
             the
             whole
             Church
             :
             and
             least
             of
             all
             can
             it
             be
             the
             will
             of
             Christ
             that
             one
             and
             the
             same
             person
             should
             be
             esteemed
             by
             one
             of
             the
             Church
             to
             ▪
             be
             as
             a
             heathen
             and
             a
             publican
             ,
             and
             withall
             be
             esteemed
             by
             the
             whole
             Church
             as
             a
             brother
             ,
             a
             good
             Christian
             ,
             a
             Church-member
             ,
             and
             accordingly
             to
             be
             freely
             admitted
             to
             the
             Ordinances
             .
          
        
         
           
           
             
               CHAP.
               XI
            
             .
             The
             necessity
             of
             a
             distinct
             Church-Government
             under
             Christian
             as
             well
             as
             under
             Heathen
             Magistrates
             .
          
           
             SOme
             when
             they
             could
             not
             denie
             but
             there
             was
             a
             Church-Government
             in
             the
             Primitive
             and
             Apostolick
             Churches
             ,
             distinct
             from
             all
             civil
             Government
             ,
             and
             Churchcensures
             distinct
             from
             all
             civil
             punishments
             ;
             yet
             they
             have
             aledged
             (
             though
             no
             such
             thing
             was
             alledged
             of
             old
             ,
             neither
             by
             Constantine
             and
             other
             Christian
             Emperors
             ,
             nor
             by
             others
             in
             their
             behalf
             )
             that
             this
             was
             for
             want
             of
             Christian
             Magistrates
             ,
             and
             that
             there
             is
             not
             the
             same
             reason
             for
             such
             a
             Church-Government
             or
             censures
             ,
             where
             there
             is
             a
             Christian
             Magistracy
             .
             See
             Mr.
             
               Husseys
               plea
               ,
               pag.
            
             24.
             
             As
             likewise
             Mr.
             Prynne
             in
             his
             
               Diotrephes
               catechised
            
             .
             Master
             
               Colemans
               re-examination
               ,
               pag.
            
             16.
             calls
             for
             an
             instance
             where
             the
             State
             was
             Christian.
             For
             taking
             off
             this
             exception
             ,
             I
             shall
             observe
             ,
          
           
             First
             of
             all
             n
             Grotius
             (
             otherwise
             no
             good
             friend
             to
             Church-Government
             ,
             
             being
             poisoned
             with
             the
             Arminian
             Principles
             ,
             who
             have
             endeavoured
             to
             weaken
             extremely
             the
             authority
             of
             Classical
             and
             Synodical
             Assemblies
             ,
             and
             to
             give
             a
             kind
             of
             Papal
             power
             to
             the
             Magistrate
             )
             yet
             in
             this
             particular
             he
             argueth
             strongly
             for
             us
             ,
             and
             not
             against
             us
             .
          
           
             Secondly
             ,
             Where
             is
             that
             Christian
             Magistracy
             which
             hath
             suppressed
             or
             punished
             all
             such
             offences
             as
             did
             f●ll
             under
             Ecclesiastical
             cognizance
             and
             censure
             ,
             in
             the
             Primitive
             and
             Apostolick
             Churches
             ?
             Or
             where
             is
             that
             Christian
             Magistrate
             that
             will
             yet
             undertake
             to
             punish
             all
             those
             offences
             and
             scandals
             which
             were
             censured
             in
             the
             Apostolick
             Churches
             ?
             Till
             some
             such
             instance
             be
             given
             ,
             this
             exception
             against
             Church-discipline
             and
             censures
             under
             a
             Christian
             Magistrate
             hath
             not
             so
             much
             as
             colour
             enough
             .
             
               Aliae
               sunt
               leges
               Caesarum
               ▪
               ali●…e
               Christi
               :
               aliud
               Papinianus
               ,
               aliud
               Paulus
               noster
               praecipit
            
             saith
             
               Hierome
               in
               Epitaph
               .
               Fabi●…lae
               .
               Caesars
               Lawes
               ,
               and
               Christs
               Lawes
               are
               not
               the
               same
               ,
               but
               different
               .
               Papinianus
               commands
               one
               thing
               ,
               Paul
               another
               thing
               .
               Chrysostome
               Homil.
            
             12.
             in
             1.
             
             
               Epist.
               ad
               Cor.
            
             tells
             us
             that
             the
             best
             and
             wisest
             Law-givers
             had
             appointed
             no
             punishment
             for
             fornication
             ,
             for
             consuming
             and
             trifling
             away
             of
             time
             with
             playing
             at
             dice
             ,
             for
             gluttony
             and
             drunkennesse
             ,
             for
             Stage-plaies
             and
             lascivious
             whorish
             gestures
             therein
             .
             Is
             there
             not
             some
             cause
             to
             apply
             all
             this
             (
             and
             much
             more
             of
             this
             kind
             )
             even
             to
             Christian
             Law
             givers
             and
             Magistrates
             ?
             Put
             the
             case
             that
             he
             who
             is
             called
             a
             brother
             (
             as
             the
             Apostle
             speaks
             )
             that
             is
             a
             member
             of
             the
             visible
             Church
             ,
             be
             found
             grossely
             ignorant
             of
             the
             Principles
             of
             Religion
             ,
             and
             so
             far
             from
             growing
             in
             knowledge
             ,
             that
             he
             loseth
             the
             knowledge
             of
             the
             Scriptures
             ,
             and
             of
             the
             truth
             of
             God
             which
             he
             had
             (
             for
             this
             hath
             been
             diverse
             times
             observed
             )
             through
             neglect
             of
             the
             means
             :
             or
             if
             he
             be
             known
             to
             neglect
             ordina●lly
             prayer
             in
             and
             with
             his
             Family
             ,
             and
             to
             continue
             in
             that
             offence
             after
             admonition
             :
             or
             if
             he
             live
             in
             known
             or
             scandalous
             malice
             and
             envie
             ,
             and
             refuse
             to
             be
             reconciled
             with
             his
             neighbour
             ,
             or
             if
             he
             be
             a
             known
             lyar
             and
             dissembler
             :
             or
             if
             by
             his
             words
             and
             actions
             he
             do
             scandalously
             and
             manifestly
             shew
             himself
             covetous
             ,
             drowned
             in
             sensuality
             ,
             ambitious
             ,
             proud
             :
             or
             if
             he
             give
             a
             foul
             scandal
             by
             filthy
             and
             obscene
             speeches
             ,
             by
             lascivious
             ,
             obscene
             ,
             whorish-like
             gestures
             or
             actions
             ,
             where
             the
             act
             it self
             of
             adultery
             
             or
             fornication
             cannot
             be
             proved
             .
             I
             suppose
             that
             for
             these
             and
             such
             like
             scandals
             (
             which
             are
             causes
             deserving
             not
             onely
             the
             Elderships
             enquiry
             and
             admonition
             ,
             but
             suspension
             from
             the
             Lords
             Table
             )
             the
             Christian
             Magistrate
             neither
             doth
             ,
             nor
             by
             the
             civil
             or
             municipal
             Laws
             is
             bound
             to
             arraign
             and
             punish
             all
             such
             as
             are
             guilty
             thereof
             .
          
           
             Thirdly
             ,
             whereas
             Arch-bishop
             
               Whitgift
               Answ.
               to
               the
               Admon
               .
               pag.
            
             114.
             did
             alledge
             that
             the
             Church
             
               may
               not
               be
               governed
               under
               a
               Christian
               Magistrate
               as
               it
               may
               under
               a
               Tyrant
               ,
            
             which
             he
             brings
             as
             an
             exception
             against
             ruling
             Elders
             and
             Elderships
             ,
             while
             he
             could
             not
             denie
             but
             such
             there
             were
             in
             the
             Primitive
             Church
             .
             Mr.
             
               Cartwrigh
               ▪
            
             in
             his
             Reply
             pag.
             140.
             answereth
             ,
             that
             if
             these
             Elders
             under
             a
             Tyrant
             had
             medled
             with
             any
             office
             of
             a
             Magistrate
             ,
             then
             there
             had
             been
             some
             cause
             why
             a
             godly
             Magistrate
             being
             in
             the
             Church
             ,
             that
             office
             should
             cease
             :
             but
             since
             they
             did
             onely
             assist
             the
             Pastor
             in
             matters
             Ecclesiastical
             ,
             there
             is
             no
             distinction
             between
             times
             of
             persecution
             ,
             and
             times
             of
             peace
             ,
             as
             touching
             the
             office
             of
             Elders
             .
             The
             like
             say
             I
             of
             Church-censures
             and
             discipline
             .
             If
             the
             Government
             of
             the
             Church
             by
             Presbyteries
             and
             Synods
             ,
             if
             suspension
             and
             excommunication
             in
             the
             Apostles
             times
             had
             been
             an
             usurping
             of
             any
             thing
             belonging
             to
             the
             Magistrate
             ,
             then
             there
             had
             been
             some
             reason
             to
             lay
             aside
             all
             Church-censures
             and
             Ecclesiastical
             Government
             ,
             when
             the
             Magistrate
             turned
             Christian
             ,
             and
             willing
             to
             do
             his
             duty
             .
             But
             if
             not
             ,
             then
             the
             civil
             and
             Church-government
             may
             still
             remain
             distinct
             ,
             even
             where
             the
             State
             is
             Christian.
             
          
           
             Fourthly
             ,
             Every
             Institution
             or
             Ordinance
             of
             Christ
             ,
             must
             continue
             as
             a
             perpetual
             obligation
             ,
             unlesse
             we
             can
             find
             in
             the
             Word
             that
             Christ
             hath
             given
             us
             a
             dispensation
             or
             taken
             off
             the
             obligation
             ,
             and
             set
             a
             period
             to
             the
             Ordinance
             ,
             that
             it
             shall
             continue
             so
             long
             and
             no
             longer
             .
             I
             mean
             every
             Ordinance
             of
             Christ
             must
             be
             perpetual
             ,
             which
             we
             cannot
             prove
             from
             the
             Word
             to
             be
             but
             temporal
             or
             extraordinary
             .
             Now
             in
             the
             Word
             Christ
             hath
             not
             appointed
             the
             governing
             the
             Church
             ,
             and
             correcting
             scandals
             ,
             to
             be
             onely
             under
             a
             Tyrant
             ,
             and
             to
             cease
             under
             a
             Christian
             Magistrate
             :
             neither
             is
             there
             any
             such
             thing
             held
             forth
             in
             Scripture
             (
             which
             yet
             our
             opposites
             must
             shew
             ,
             if
             they
             will
             make
             good
             what
             they
             say
             )
             But
             contrariwise
             ,
             what
             Christ
             delivered
             
             to
             the
             Apostles
             ,
             and
             they
             to
             the
             Churches
             ,
             is
             to
             be
             kept
             and
             continued
             ,
             till
             our
             Lord
             come
             again
             1
             Cor.
             11.
             23.
             26.
             1
             
             Tim.
             6.
             14.
             and
             he
             himself
             saith
             ,
             Rev.
             2.
             24.
             25.
             
             
               That
               which
               ye
               have
               already
               ,
               hold
               fast
               till
               I
               come
               .
            
             These
             things
             were
             not
             spoken
             to
             the
             Apostles
             ,
             to
             Timothy
             ,
             to
             the
             Churches
             of
             that
             time
             personally
             (
             for
             they
             were
             not
             to
             live
             till
             Christs
             comming
             again
             )
             but
             the
             charge
             was
             given
             to
             them
             in
             name
             of
             and
             with
             respect
             unto
             all
             the
             Ministery
             and
             Churches
             of
             Christ.
             
          
           
             Fifthly
             ,
             This
             exception
             made
             against
             Church-censures
             under
             a
             Christian
             Magistrate
             ,
             supposeth
             that
             such
             censures
             will
             make
             an
             interfering
             and
             clashing
             between
             the
             civil
             and
             Ecclesiastical
             power
             .
             But
             there
             is
             no
             cause
             for
             that
             fear
             ,
             these
             powers
             being
             so
             hugely
             differenced
             in
             their
             efficient
             causes
             ,
             matters
             ,
             formes
             ,
             ends
             ,
             effects
             ,
             objects
             ,
             adjuncts
             ,
             correlations
             ,
             and
             ultimate
             terminations
             ,
             as
             I
             have
             made
             it
             to
             appear
             in
             the
             particulars
             ,
             Chap.
             4.
             
          
           
             Sixthly
             ,
             The
             Churches
             liberty
             and
             power
             is
             not
             to
             be
             infringed
             ,
             diminished
             ,
             nor
             taken
             away
             ;
             but
             preserved
             ,
             maintained
             ,
             enlarged
             ,
             and
             augmented
             under
             a
             Christian
             Magistrate
             .
             Were
             it
             not
             a
             sad
             case
             ,
             if
             there
             should
             be
             cause
             to
             say
             that
             the
             Churches
             of
             Christ
             have
             not
             so
             much
             liberty
             under
             a
             Christian
             Magistrate
             to
             keep
             themselves
             and
             the
             Ordinances
             from
             pollution
             ,
             as
             they
             had
             under
             Pagan
             and
             Infidel
             Magistrates
             ?
          
           
             Seventhly
             ,
             Why
             may
             not
             Christian
             Church-government
             consist
             with
             Christian
             Magistracy
             ,
             as
             well
             as
             the
             Jewish
             Church
             government
             did
             consist
             with
             the
             Jewish
             Magistracy
             ,
             being
             of
             the
             same
             Religion
             ?
             Or
             if
             we
             please
             to
             look
             to
             later
             Presidents
             ,
             who
             can
             be
             ignorant
             that
             civil
             government
             and
             Church-discipline
             have
             rather
             strengthened
             then
             destroyed
             each
             other
             ,
             not
             onely
             in
             France
             where
             the
             Magistracy
             is
             not
             Protestant
             ,
             but
             in
             Scotland
             ,
             in
             the
             Low-Countries
             ,
             in
             Geneva
             ,
             and
             else-where
             ?
          
           
             Eightly
             ,
             We
             have
             covenanted
             to
             endeavour
             a
             Reformation
             of
             Church-Government
             and
             discipline
             
               according
               to
               the
               word
               of
               God
               and
               the
               example
               of
               the
               best
               Reformed
               Churches
               .
            
             Now
             both
             the
             Word
             of
             God
             ,
             and
             the
             example
             of
             the
             best
             Reformed
             Churches
             ,
             leadeth
             us
             to
             a
             Church-government
             distinct
             from
             civil
             Government
             :
             and
             the
             example
             of
             the
             best
             Reformed
             Churches
             doth
             undeniably
             lead
             us
             to
             a
             Church-discipline
             ,
             even
             where
             
             he
             Magistrate
             is
             Christian
             ,
             neither
             doth
             the
             word
             make
             any
             exception
             of
             Christian
             States
             ,
             but
             contrariwise
             chargeth
             us
             to
             keep
             the
             commandement
             and
             Ordinances
             till
             Christ
             come
             again
             .
          
           
             Ninthly
             ,
             The
             Magistrate
             hath
             other
             work
             to
             do
             ,
             and
             such
             as
             will
             take
             up
             the
             whole
             man
             :
             and
             if
             he
             should
             take
             upon
             him
             the
             whole
             burthen
             of
             Church-Government
             ,
             the
             enquiring
             into
             ,
             examining
             and
             correcting
             of
             all
             scandals
             in
             the
             Church
             ,
             surely
             it
             is
             more
             then
             he
             can
             discharge
             ,
             or
             give
             a
             good
             account
             to
             God
             of
             .
             It
             will
             be
             hard
             enough
             to
             Church-officers
             to
             do
             it
             ,
             though
             they
             are
             set
             apart
             to
             that
             service
             ,
             and
             
               ex
               officio
            
             do
             watch
             over
             peoples
             souls
             ,
             as
             they
             that
             must
             give
             an
             account
             .
             But
             for
             the
             Christian
             Magistrate
             to
             discharge
             the
             whole
             corrective
             part
             of
             Church-Government
             ,
             and
             to
             watch
             over
             the
             soules
             of
             all
             the
             people
             ;
             so
             as
             to
             take
             care
             of
             the
             purging
             of
             the
             Church
             from
             scandals
             ,
             and
             for
             that
             end
             to
             observe
             ,
             examine
             ,
             and
             judge
             all
             offences
             in
             the
             Church
             ,
             and
             to
             determine
             that
             this
             man
             ought
             to
             be
             admitted
             to
             the
             Sacrament
             ,
             and
             that
             man
             ought
             not
             to
             be
             admitted
             (
             for
             that
             there
             must
             be
             a
             suspension
             of
             scandalous
             and
             unworthy
             persons
             ,
             I
             now
             take
             it
             for
             granted
             because
             of
             the
             Ordinance
             of
             Parliament
             )
             as
             it
             is
             impossible
             for
             the
             Magistrate
             to
             do
             all
             this
             ,
             so
             I
             beleeve
             it
             will
             be
             to
             him
             
               durus
               sermo
               ,
               a
               hard
               saying
               ,
            
             to
             hear
             that
             he
             must
             give
             account
             to
             God
             of
             all
             these
             things
             ;
             and
             that
             Ministers
             have
             no
             more
             to
             answer
             for
             but
             preaching
             ,
             ministring
             the
             Sacraments
             to
             those
             to
             whom
             they
             are
             appointed
             to
             give
             them
             ,
             catechizing
             ,
             visiting
             the
             sick
             ,
             exhorting
             ,
             admonishing
             ,
             reproving
             ,
             comforting
             .
             It
             was
             a
             good
             argument
             against
             the
             Prelat
             ;
             he
             assumed
             the
             Ecclesiastical
             government
             of
             a
             whole
             Diocesse
             ,
             and
             could
             not
             give
             account
             to
             God
             for
             so
             many
             thousands
             ,
             and
             sometime
             hundreths
             of
             thousand
             souls
             .
             Yet
             Mr.
             Coleman
             would
             have
             had
             the
             Parliament
             to
             be
             Church-Officers
             to
             the
             whole
             Kingdom
             in
             point
             of
             corrective
             Government
             ,
             and
             the
             Ministery
             to
             have
             no
             part
             of
             that
             government
             .
             But
             then
             I
             ask
             ,
             How
             shall
             they
             answer
             for
             that
             Ecclesiastical
             Government
             and
             administration
             of
             theirs
             ,
             more
             then
             the
             Prelat
             could
             answer
             for
             the
             Ecclesiastical
             Government
             of
             a
             whole
             Diocesse
             ?
             If
             it
             be
             said
             that
             the
             Parliament
             is
             onely
             to
             settle
             a
             rule
             ,
             and
             to
             give
             order
             what
             is
             to
             be
             done
             ,
             and
             to
             commit
             
             the
             execution
             and
             the
             managing
             of
             particular
             cases
             to
             subordinate
             Courts
             and
             inferiour
             Officers
             ,
             then
             no
             more
             is
             said
             then
             the
             Prelats
             did
             plead
             for
             themselves
             ,
             that
             they
             did
             
               per
               alium
            
             what
             they
             could
             not
             do
             
               per
               se.
            
             So
             that
             such
             principles
             do
             tend
             directly
             to
             involve
             the
             Parliament
             in
             the
             Prelatical
             guiltinesse
             ,
             which
             our
             Principles
             do
             avoid
             .
             Was
             it
             not
             another
             Argument
             used
             against
             the
             Prelats
             ,
             that
             they
             could
             not
             manage
             both
             Civil
             and
             Church-government
             ,
             and
             that
             an
             Ecclesiastical
             Administration
             could
             not
             consist
             with
             civil
             power
             and
             places
             in
             the
             Parliament
             or
             with
             offices
             of
             State
             ,
             any
             one
             of
             these
             administrations
             (
             either
             the
             civil
             or
             the
             Ecclesiastical
             )
             requiring
             the
             whole
             man.
             
          
           
             Do
             not
             the
             Erastians
             endeavour
             to
             draw
             the
             Parliament
             into
             the
             very
             same
             absurdity
             with
             which
             the
             Prelats
             were
             pressed
             ?
             For
             if
             any
             of
             these
             two
             administrations
             require
             the
             whole
             man
             ,
             how
             can
             the
             civil
             Magistrate
             (
             though
             Christian
             )
             take
             upon
             him
             the
             burthen
             of
             Church-Government
             ,
             more
             then
             Church-Officers
             can
             take
             upon
             them
             the
             burthen
             of
             civil-government
             ?
             Philo
             the
             Jew
             gives
             this
             reason
             why
             Moses
             did
             make
             a
             partition
             of
             the
             charge
             between
             Ioshua
             and
             Aaron
             ,
             committing
             to
             the
             one
             the
             civil
             ,
             to
             the
             other
             the
             Ecclesiastical
             administration
             .
             
               He
               considered
               that
               it
               was
               impossible
               rightly
               to
               take
               care
               both
               of
               the
               supreme
               civil
               power
               ,
               and
               of
               the
               Priesthood
               ,
               since
               the
               one
               professeth
               to
               care
               for
               things
               pertaining
               to
               God
               ,
               the
               other
               for
               men
               .
               Philo
               de
               charitate
               .
            
          
           
             Tenthly
             ,
             
               Ratio
               immutabilis
               facit
               praeceptum
               immutabil●…
            
             .
             If
             the
             Apostle
             had
             required
             the
             Corinthians
             to
             excommunicate
             the
             incestuous
             man
             ,
             upon
             such
             grounds
             and
             reasons
             as
             were
             proper
             to
             that
             time
             ,
             and
             are
             not
             applicable
             to
             after
             times
             ,
             so
             as
             to
             prove
             the
             necessity
             of
             excommunication
             for
             ,
             the
             like
             offence
             ,
             then
             there
             were
             some
             reason
             why
             excommunication
             should
             not
             be
             esteemed
             a
             perpetual
             ordinance
             in
             the
             Church
             :
             but
             it
             is
             manifest
             that
             the
             reasons
             given
             by
             the
             Apostle
             were
             not
             proper
             to
             that
             time
             ,
             but
             do
             concern
             this
             time
             as
             well
             as
             that
             .
             The
             reasons
             are
             taken
             1.
             
             From
             the
             glory
             of
             God
             ,
             vers●…
             1.
             2.
             
             He
             that
             had
             done
             such
             wickednesse
             as
             was
             not
             so
             much
             as
             named
             among
             the
             Gentiles
             ,
             was
             not
             to
             be
             suffered
             among
             Gods
             people
             ,
             but
             to
             be
             taken
             away
             from
             among
             them
             ;
             If
             evil
             be
             not
             put
             away
             from
             Israel
             ,
             it
             is
             a
             great
             dishonour
             to
             the
             God
             of
             Israel
             .
             This
             first
             argument
             used
             by
             the
             Apostle
             ,
             is
             like
             that
             Ezek.
             36.
             22
             ,
             23.
             
             They
             had
             prophaned
             
             the
             holy
             name
             of
             God
             among
             the
             Heathen
             ,
             therefore
             God
             would
             sanctifie
             his
             great
             name
             ,
             and
             make
             the
             Heathen
             to
             know
             that
             he
             is
             the
             Lord
             ,
             when
             he
             should
             be
             sanctified
             in
             his
             people
             before
             their
             eyes
             .
             2.
             
             From
             the
             commission
             ,
             power
             ,
             and
             authority
             which
             the
             Church
             of
             Corinth
             that
             is
             their
             Presbytery
             (
             compare
             2
             Cor.
             2.
             6.
             
             )
             had
             to
             excommunicate
             such
             a●one
             .
             vers
             .
             4
             ,
             5.
             
             
               In
               the
               name
               of
               our
               Lord
               Iesus
               Christ
               when
               ye
               are
               gathered
               together
               .
            
             &c.
             3.
             
             From
             the
             good
             and
             benefit
             of
             the
             sinner
             himself
             ,
             that
             he
             might
             be
             ashamed
             ,
             humbled
             ,
             reclaimed
             ,
             mortified
             and
             saved
             :
             vers
             .
             5.
             
             
               For
               the
               destruction
               of
               the
               Flesh
               ,
               that
               the
               Spirit
               may
               be
               saved
               in
               the
               day
               of
               the
               Lord
               Jesus
               .
            
             4.
             
             From
             the
             Churches
             good
             ,
             that
             the
             Church
             might
             be
             preserved
             from
             the
             contagion
             of
             such
             sinful
             examples
             vers
             .
             6.
             
             
               Know
               ye
               not
               that
               a
               little
               leaven
               leaveneth
               the
               whole
               lump
               ?
            
             5.
             
             From
             that
             which
             was
             signified
             and
             typified
             by
             the
             purging
             out
             of
             leaven
             from
             Israel
             in
             the
             time
             of
             the
             Passeover
             .
             vers
             .
             7
             ,
             
               Purge
               out
               therefore
               the
               old
               leaven
               &c.
            
             6.
             
             From
             the
             end
             of
             Christs
             death
             ,
             which
             was
             to
             purifie
             and
             sanctifie
             ,
             as
             well
             as
             to
             reconcile
             and
             justifie
             his
             people
             ,
             vers
             .
             7.
             8.
             
             
               For
               Christ
               our
               Passeover
               is
               sacrificed
               for
               us
               ,
               Therefore
               let
               us
               keep
               the
               Feast
               ,
               &c.
            
             7.
             
             From
             the
             difference
             which
             ought
             to
             be
             made
             between
             the
             foul
             sins
             of
             Church-members
             ,
             and
             others
             that
             are
             not
             Church-members
             :
             a
             blacker
             mark
             is
             to
             be
             put
             upon
             the
             former
             ,
             then
             upon
             the
             latter
             :
             and
             more
             withdrawing
             there
             must
             be
             from
             a
             scandalous
             brother
             or
             professor
             of
             Christian
             Religion
             ,
             then
             from
             a
             prophane
             Heathen
             ,
             vers
             .
             9.
             10.
             11.
             
          
           
             From
             all
             which
             it
             doth
             appear
             ,
             that
             it
             is
             not
             without
             good
             reason
             that
             Martyr
             and
             Pareus
             upon
             1
             Cor.
             5.
             do
             maintain
             the
             necessity
             of
             Excommunication
             ,
             under
             a
             Christian
             and
             pious
             Magistrate
             ,
             as
             well
             as
             under
             an
             Infidel
             and
             prophane
             Magistrate
             .
          
           
             Eleventhly
             ,
             The
             end
             and
             use
             for
             which
             Church-censures
             are
             necessary
             ,
             is
             not
             intended
             and
             endeavoured
             ,
             much
             lesse
             attained
             ,
             by
             the
             government
             of
             the
             Christian
             Magistrate
             .
             For
             though
             the
             Christian
             Magistrate
             punisheth
             many
             (
             I
             cannot
             say
             all
             )
             grosse
             and
             scandalous
             sins
             with
             corporal
             or
             civil
             punishments
             :
             yet
             to
             punish
             sin
             is
             one
             thing
             ;
             to
             seek
             the
             salvation
             of
             the
             sinner
             is
             another
             thing
             :
             so
             the
             offender
             his
             suffering
             of
             punishment
             
             and
             satisfying
             the
             Law
             of
             the
             Land
             is
             one
             thing
             ;
             his
             declaring
             of
             his
             repentance
             ,
             and
             publike
             confession
             of
             his
             sin
             ,
             for
             taking
             away
             the
             scandal
             which
             he
             hath
             given
             to
             the
             Church
             ,
             is
             another
             thing
             .
             Suppose
             a
             deli●quent
             (
             whose
             fault
             is
             not
             capitall
             by
             the
             law
             of
             the
             land
             ,
             for
             instance
             a
             Fornicator
             ,
             a
             drunkard
             ,
             a
             common
             swearer
             ,
             a
             Sabbath-breaker
             ,
             or
             the
             like
             )
             to
             have
             suffered
             in
             his
             person
             or
             estate
             ,
             all
             the
             punishment
             which
             he
             ought
             to
             suffer
             ,
             so
             that
             he
             hath
             now
             made
             a
             civil
             atonement
             (
             as
             I
             may
             call
             it
             )
             for
             his
             offence
             ,
             and
             the
             Christian
             Magistrate
             hath
             no
             further
             to
             charge
             him
             with
             .
             Suppose
             also
             that
             he
             is
             by
             such
             corporal
             or
             civil
             punishments
             as
             by
             a
             bit
             and
             bridle
             over-awed
             and
             restrained
             from
             committing
             again
             the
             like
             ext●rnal
             acts
             :
             Notwithstanding
             he
             hath
             not
             the
             least
             signe
             of
             true
             repentance
             and
             godly
             sorrow
             for
             his
             former
             foul
             and
             scandalous
             sins
             ,
             and
             he
             is
             known
             to
             be
             not
             an
             accuser
             ,
             but
             an
             excuser
             of
             himself
             for
             those
             faults
             and
             scandals
             .
             Such
             a
             one
             comes
             and
             desires
             to
             receive
             the
             Sacrament
             .
             Must
             his
             
               poenal
               satisfaction
            
             to
             the
             Christian
             Magistrate
             be
             a
             sufficient
             
               poenitential
               satisfaction
            
             to
             the
             Church
             ?
             Here
             is
             a
             rock
             which
             the
             Er●…stians
             dash
             upon
             ,
             unlesse
             they
             admit
             of
             a
             distinct
             Ecclesiastical
             Judgement
             ,
             concerning
             the
             signes
             of
             repentance
             in
             a
             scandalous
             sinner
             ,
             according
             to
             which
             ,
             as
             these
             signes
             shall
             appear
             or
             not
             appear
             ,
             he
             is
             to
             be
             admitted
             or
             not
             admitted
             to
             the
             Sacrament
             .
          
           
             Twelfthly
             ,
             the
             power
             of
             binding
             and
             loosing
             ,
             is
             not
             a
             temporary
             but
             a
             perpetual
             power
             ,
             that
             is
             ,
             appointed
             by
             Christ
             to
             continue
             in
             his
             Church
             alwaies
             unto
             the
             end
             .
             Now
             this
             power
             is
             given
             onely
             to
             Church-officers
             ,
             and
             Christ
             hath
             not
             given
             the
             keyes
             of
             discipline
             and
             the
             power
             of
             binding
             and
             loosing
             (
             of
             which
             else-where
             )
             to
             the
             Magistrate
             ,
             nay
             not
             to
             the
             Christian
             Magistrate
             ,
             more
             then
             to
             the
             Infidel
             Magistrate
             .
             Let
             the
             least
             hint
             be
             found
             in
             Scripture
             ,
             where
             Christ
             hath
             given
             any
             such
             power
             to
             the
             Christian
             Magistrate
             ,
             and
             I
             yeeld
             the
             cause
             .
          
           
             Thirteenthly
             ,
             The
             new
             Testament
             holdeth
             out
             as
             little
             of
             the
             Ministery
             of
             the
             Word
             and
             Sacraments
             under
             a
             Chrīstian
             Magistrate
             ,
             as
             it
             doth
             of
             a
             Church-government
             under
             a
             Christian
             Magistrate
             .
             Shall
             this
             therefore
             strengthen
             the
             Socinian
             Tenent
             ,
             That
             Baptisme
             is
             not
             a
             perpetual
             Ordinance
             in
             the
             Church
             ,
             and
             that
             we
             are
             not
             obliged
             by
             that
             commission
             
             which
             the
             Apostles
             had
             to
             baptize
             ?
             God
             forbid
             .
          
           
             Fourteenthly
             ,
             The
             German
             Anabaptists
             required
             an
             expresse
             warrant
             or
             example
             in
             the
             New
             Testament
             of
             a
             Christian
             Magistrate
             ,
             or
             of
             the
             sword
             and
             wars
             in
             a
             Christian
             State
             ,
             yet
             this
             hath
             been
             thought
             no
             good
             Argument
             against
             Magistracy
             and
             wars
             among
             Christians
             .
          
           
             I
             cannot
             pretermit
             a
             passage
             of
             Gualther
             ,
             who
             may
             seem
             to
             be
             opposite
             to
             me
             in
             this
             present
             Question
             .
             Even
             he
             in
             his
             Homily
             upon
             Iohn
             9.
             22.
             after
             he
             hath
             spoken
             of
             Excommunication
             in
             the
             Jewish
             Church
             ,
             and
             in
             the
             Apostolick
             Churches
             ,
             he
             addeth
             o
             
               And
               this
               day
               also
               there
               is
               need
               of
               Ecclesiastical
               discipline
               ,
               which
               being
               instituted
               in
               the
               Reformed
               Churches
               ,
               ought
               to
               be
               diligently
               kept
               ,
               lest
               the
               indulgence
               of
               Magistrates
               ,
               which
               reignes
               almost
               every
               where
               ,
               should
               render
               the
               Doctrine
               of
               the
               Gospel
               suspected
               among
               those
               that
               are
               without
               ,
               and
               that
               themselves
               also
               may
               be
               contained
               in
               their
               office
               ,
               and
               may
               not
               think
               that
               any
               thing
               they
               will
               is
               lawful
               to
               them
               in
               the
               Church
               .
            
          
           
             But
             after
             all
             this
             ,
             let
             me
             put
             Mr.
             Hussey
             and
             other
             Erastians
             in
             mind
             ,
             that
             if
             they
             do
             acknowledge
             that
             Jesus
             Christ
             hath
             instituted
             or
             commanded
             that
             there
             be
             a
             Church
             Government
             and
             power
             of
             censures
             distinct
             from
             the
             Civil
             Government
             ,
             when
             the
             Magistrate
             is
             Heathenish
             or
             Idolatrous
             ,
             let
             them
             speak
             it
             out
             ,
             and
             let
             us
             agree
             so
             far
             .
             Otherwise
             if
             they
             do
             not
             agree
             in
             this
             ,
             it
             is
             but
             a
             blind
             for
             them
             to
             make
             use
             of
             this
             distinction
             ,
             that
             where
             the
             Magistrate
             is
             Christian
             ,
             there
             is
             no
             necessity
             of
             a
             distinct
             Church-Government
             .
          
           
             I
             conclude
             with
             a
             passage
             of
             Mr.
             Prynne
             in
             his
             
               twelve
               considerable
               serious
               Questions
               touching
               Church-Government
               .
            
             The
             ninth
             of
             those
             Questions
             runs
             thus
             .
             
               Whether
               the
               Independents
               challenge
               of
               the
               Presbyterians
               to
               shew
               them
               any
               National
               Church
               ,
               professing
               Christ
               in
               our
               Saviours
               or
               the
               Apostles
               daies
               ,
               before
               any
               one
               Nation
               totally
               converted
               to
               the
               Christian
               Faith
               ,
               or
               any
               general
               open
               profession
               made
               of
               it
               by
               the
               Princes
               ,
               Magistrates
               ,
               and
               major
               part
               of
               any
               Nation
               ,
               Kingdom
               ,
               Republick
               ,
               who
               were
               then
               all
               generally
               Pagans
               and
               Persecutors
               of
               the
               Gospel
               ,
               not
               then
               universally
            
             
             
               imbraced
               ,
               be
               not
               a
               most
               irrational
               unjust
               demand
               ?
            
             Sure
             if
             this
             hold
             against
             the
             Independents
             ,
             it
             will
             hold
             as
             strongly
             ,
             yea
             more
             strongly
             against
             the
             Erastians
             ,
             to
             prove
             their
             demand
             to
             be
             most
             irrational
             and
             unjust
             ,
             while
             they
             challenge
             us
             to
             shew
             them
             in
             the
             New-Testament
             a
             distinct
             Church-Government
             under
             a
             Christian
             Magistrate
             ,
             or
             where
             the
             State
             was
             Christian
             ,
             though
             themselves
             know
             Magistrates
             and
             States
             were
             then
             generally
             Pagan
             and
             not
             Christian
             :
             Yea
             there
             was
             in
             those
             daies
             much
             more
             of
             a
             national
             Church
             then
             of
             a
             Christian
             Magistrate
             .
          
        
         
           
           
             An
             Appendix
             to
             the
             second
             Book
             ,
             containing
             a
             Collection
             of
             some
             Testimonies
             not
             cited
             before
             ;
             And
             first
             a
             Testimony
             of
             King
             Iames
             in
             a
             Declaration
             of
             his
             ,
             penned
             with
             his
             own
             hand
             ,
             signed
             and
             delivered
             to
             the
             Commissioners
             of
             the
             Church
             of
             Scotland
             at
             Linlithgow
             ,
             December
             7.
             
             Anno
             1585.
             
          
           
             I
             For
             my
             part
             shall
             never
             ,
             neither
             my
             posterity
             ought
             ever
             cite
             ,
             summon
             ,
             or
             apprehend
             any
             Pastor
             or
             preacher
             for
             matters
             of
             Doctrine
             ,
             in
             Religion
             ,
             Salvation
             ,
             Heresies
             ,
             or
             true
             Interpretation
             of
             the
             Scripture
             :
             but
             according
             to
             my
             first
             act
             which
             confirmeth
             the
             liberty
             of
             preaching
             the
             Word
             ,
             ministration
             of
             the
             Sacraments
             ,
             I
             avouch
             the
             same
             to
             be
             a
             matter
             meer
             Ecclesiastical
             ,
             and
             altogether
             impertinent
             to
             my
             calling
             .
             Therefore
             never
             shall
             I
             ,
             nor
             ever
             ought
             they
             ,
             I
             mean
             my
             posterity
             ,
             acclaim
             any
             power
             or
             Iurisdiction
             in
             the
             foresaids
             .
             
               His
               Majesties
               meaning
               was
               that
               he
               ought
               not
               to
               do
               this
            
             in
             prima
             instantiâ
             ,
             
               that
               is
               ,
               before
               the
               person
               be
               accused
               ,
               convict
               ,
               or
               judged
               in
               any
               Ecclesiastical
               Court.
               (
               which
               was
               the
               Question
               at
               that
               time
               ,
               occasioned
               by
               Mr.
            
             Andrew
             Melvill
             
               his
               Case
               )
               Afterward
               in
               the
               same
               Declaration
               it
               followeth
               thus
               .
            
          
           
             Christ
             saying
             
               Dic
               Ecclesiae
            
             ,
             and
             one
             onely
             man
             stealing
             that
             dint
             in
             a
             quiet
             hole
             ,
             the
             Act
             of
             Parliament
             reduceth
             the
             sentence
             for
             informality
             and
             nullity
             of
             processe
             ,
             not
             as
             Iudges
             whether
             the
             Excommunication
             was
             grounded
             on
             good
             and
             just
             causes
             or
             not
             ,
             but
             as
             witnesses
             that
             it
             was
             unformally
             proceeded
             ,
             against
             the
             warrant
             of
             Gods
             
             Word
             ,
             example
             of
             all
             Reformed
             Ki●ks
             ,
             and
             your
             owne
             particular
             custome
             in
             this
             Countrey
             .
             
               A
               little
               after
            
             .
             I
             mind
             not
             to
             cut
             off
             any
             liberty
             granted
             by
             God
             to
             his
             Kirk
             .
             I
             acclaim
             not
             to
             my self
             to
             be
             judge
             of
             Doctrine
             in
             Religion
             ,
             salvation
             ,
             heresies
             ,
             or
             true
             Interpretation
             of
             Scripture
             .
             
               And
               after
            
             .
             My
             Intention
             is
             not
             to
             meddle
             with
             Excommunication
             ,
             neither
             acclaim
             I
             to
             my self
             or
             my
             Heires
             power
             in
             any
             thing
             that
             is
             meer
             Ecclesiastical
             and
             not
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             nor
             with
             any
             thing
             that
             Gods
             Word
             hath
             simply
             devolved
             in
             the
             hands
             of
             his
             Kirk
             .
             And
             to
             conclude
             ,
             I
             confesse
             and
             acknowledge
             Christ
             Iesus
             to
             be
             Head
             and
             Law-giver
             to
             the
             same
             .
             And
             what
             soever
             persons
             do
             attribute
             to
             themselves
             ,
             as
             Head
             of
             the
             Kirk
             ,
             and
             not
             as
             Member
             ,
             to
             suspend
             or
             alter
             any
             thing
             that
             the
             Word
             of
             God
             hath
             onely
             remitted
             to
             them
             ,
             that
             man
             I
             say
             committeth
             manifest
             Idolatry
             ,
             and
             sinneth
             against
             the
             Father
             in
             not
             trusting
             the
             Words
             of
             his
             Son
             ,
             against
             the
             Son
             in
             not
             obeying
             him
             and
             taking
             his
             place
             ,
             against
             the
             holy
             Ghost
             ,
             the
             said
             holy
             Spirit
             bearing
             the
             contrary
             record
             to
             his
             Conscience
             .
          
           
             
               Testimonies
               taken
               out
               of
               the
               Harmony
               of
               the
               Confessions
               of
               the
               Faith
               of
               the
               〈◊〉
               Churches
               ,
               R●printed
               at
               
                 London
                 1643.
              
               
            
             
               
                 Pag.
                 238.
                 
                 Out
                 of
                 the
                 confession
                 of
                 Helvetia
                 .
              
               
                 FUrthermore
                 ,
                 there
                 is
                 another
                 power
                 of
                 duty
                 ,
                 or
                 ministerial
                 power
                 limited
                 out
                 by
                 him
                 ,
                 who
                 hath
                 full
                 and
                 absolute
                 power
                 and
                 authority
                 .
                 And
                 this
                 is
                 more
                 like
                 a
                 Ministry
                 then
                 Dominion
                 .
                 For
                 we
                 see
                 that
                 
                 some
                 master
                 doth
                 give
                 unto
                 the
                 steward
                 of
                 his
                 house
                 authority
                 and
                 power
                 over
                 his
                 House
                 ,
                 and
                 for
                 that
                 cause
                 delivereth
                 him
                 his
                 keyes
                 ,
                 that
                 he
                 may
                 admit
                 or
                 exclude
                 such
                 as
                 his
                 master
                 will
                 have
                 admitted
                 or
                 excluded
                 .
                 According
                 to
                 this
                 power
                 ,
                 doth
                 the
                 Minister
                 by
                 his
                 office
                 ,
                 that
                 which
                 the
                 Lord
                 hath
                 commanded
                 him
                 to
                 do
                 ,
                 and
                 the
                 Lord
                 doth
                 ratifie
                 and
                 confirm
                 that
                 which
                 he
                 doth
                 ,
                 and
                 will
                 have
                 the
                 deeds
                 of
                 his
                 ministers
                 to
                 be
                 acknowledged
                 and
                 esteemed
                 as
                 his
                 own
                 deeds
                 ,
                 unto
                 which
                 end
                 are
                 those
                 speeches
                 in
                 the
                 Gospel
                 :
                 
                   I
                   will
                   give
                   unto
                   thee
                   the
                   keyes
                   of
                   the
                   Kingdom
                
                 
                 
                   of
                   heaven
                   ,
                   and
                   whatsoever
                   thou
                   bindest
                   or
                   loosest
                   in
                   earth
                   ,
                   shall
                   be
                   bound
                   and
                   loosed
                   in
                   heaven
                   .
                
                 Again
                 ,
                 
                   whose
                   sins
                   soever
                
                 
                 
                   ye
                   remit
                   ,
                   they
                   shall
                   be
                   remitted
                   ;
                   and
                   whose
                   sins
                   soever
                   ye
                   retain
                   ,
                   they
                   shall
                   be
                   retained
                   .
                
                 But
                 if
                 the
                 minister
                 deal
                 not
                 in
                 all
                 things
                 as
                 his
                 Lord
                 hath
                 commanded
                 him
                 :
                 but
                 passe
                 the
                 limits
                 and
                 bounds
                 of
                 Faith
                 ,
                 then
                 the
                 Lord
                 doth
                 make
                 void
                 that
                 which
                 he
                 doth
                 .
                 Wherefore
                 the
                 Ecclesiastical
                 power
                 of
                 the
                 Ministers
                 of
                 the
                 Church
                 ,
                 is
                 that
                 function
                 whereby
                 they
                 do
                 indeed
                 govern
                 the
                 Church
                 of
                 God
                 ,
                 but
                 yet
                 so
                 as
                 they
                 do
                 all
                 things
                 in
                 the
                 Church
                 as
                 he
                 hath
                 prescribed
                 in
                 his
                 Word
                 ;
                 which
                 thing
                 being
                 so
                 done
                 ,
                 the
                 faithful
                 do
                 esteem
                 them
                 as
                 done
                 of
                 the
                 Lord
                 himself
                 .
              
            
             
               
                 Pag.
                 250.
                 
                 Out
                 of
                 the
                 confession
                 of
                 Bohemia
                 .
              
               
                 THe
                 14th
                 .
                 Chapter
                 of
                 Ecclesiastical
                 doctrine
                 is
                 of
                 the
                 Lords
                 keyes
                 ,
                 of
                 which
                 he
                 saith
                 to
                 
                   Peter
                   ,
                   I
                   will
                
                 
                 
                   give
                   thee
                   the
                   Keyes
                   of
                   the
                   Kingdom
                   of
                   Heaven
                   ,
                
                 and
                 these
                 keyes
                 are
                 the
                 peculiar
                 function
                 or
                 Ministery
                 and
                 administration
                 of
                 Christ
                 his
                 power
                 ,
                 and
                 his
                 holy
                 Spirit
                 ;
                 which
                 power
                 is
                 committed
                 to
                 the
                 Church
                 of
                 Christ
                 ,
                 and
                 to
                 the
                 Ministers
                 thereof
                 ,
                 unto
                 the
                 end
                 of
                 the
                 world
                 :
                 that
                 they
                 should
                 not
                 onely
                 by
                 preaching
                 publish
                 
                 the
                 holy
                 Gospel
                 ,
                 although
                 they
                 should
                 do
                 this
                 especially
                 ,
                 that
                 is
                 ,
                 should
                 shew
                 forth
                 that
                 Word
                 of
                 true
                 comfort
                 ,
                 and
                 the
                 joyful
                 message
                 of
                 peace
                 ,
                 and
                 new
                 tydings
                 of
                 that
                 favour
                 which
                 God
                 offereth
                 ,
                 but
                 also
                 that
                 to
                 the
                 beleeving
                 and
                 unbeleeving
                 ,
                 they
                 should
                 publikely
                 or
                 privately
                 denounce
                 and
                 make
                 known
                 ,
                 to
                 wit
                 ,
                 to
                 them
                 his
                 favour
                 ,
                 to
                 these
                 his
                 wrath
                 ,
                 and
                 that
                 to
                 all
                 in
                 general
                 ,
                 or
                 to
                 every
                 one
                 in
                 particular
                 ,
                 that
                 they
                 may
                 wisely
                 receive
                 some
                 into
                 the
                 house
                 of
                 God
                 ,
                 to
                 the
                 communion
                 of
                 Saints
                 ,
                 and
                 drive
                 some
                 out
                 from
                 thence
                 ,
                 and
                 may
                 so
                 through
                 the
                 performance
                 of
                 their
                 Ministery
                 ,
                 hold
                 in
                 their
                 hand
                 the
                 Scepter
                 of
                 Christ
                 his
                 Kingdom
                 ,
                 and
                 use
                 the
                 same
                 to
                 the
                 government
                 of
                 Christ
                 his
                 Sheep
                 .
              
               
                 
                   And
                   after
                
                 ,
                 Moreover
                 a
                 manifest
                 example
                 of
                 using
                 the
                 power
                 of
                 the
                 keyes
                 is
                 laid
                 out
                 in
                 that
                 sinner
                 of
                 Corinth
                 and
                 others
                 ,
                 whom
                 St.
                 Paul
                 ,
                 together
                 with
                 
                 the
                 Church
                 in
                 that
                 place
                 ,
                 by
                 the
                 power
                 and
                 authority
                 of
                 our
                 Lord
                 Jesus
                 Christ
                 ,
                 and
                 of
                 his
                 Spirit
                 ,
                 threw
                 out
                 from
                 thence
                 and
                 delivered
                 to
                 Sathan
                 :
                 and
                 contrariwise
                 after
                 that
                 God
                 had
                 given
                 him
                 grace
                 to
                 repent
                 ,
                 he
                 absolved
                 him
                 from
                 his
                 sins
                 ,
                 he
                 took
                 him
                 again
                 into
                 the
                 Church
                 to
                 the
                 communion
                 of
                 Saints
                 
                 and
                 Sacraments
                 ,
                 and
                 so
                 opened
                 to
                 him
                 the
                 Kingdom
                 of
                 Heaven
                 again
                 .
                 By
                 this
                 we
                 may
                 understand
                 ,
                 that
                 these
                 keyes
                 ,
                 or
                 this
                 divine
                 function
                 of
                 the
                 Lords
                 ,
                 is
                 committed
                 and
                 granted
                 to
                 those
                 that
                 have
                 charge
                 of
                 souls
                 ,
                 and
                 to
                 each
                 several
                 Ecclesiastical
                 Societies
                 ,
                 whether
                 they
                 be
                 smal
                 or
                 great
                 .
                 Of
                 which
                 thing
                 the
                 Lord
                 sayeth
                 to
                 the
                 Churches
                 ,
                 
                   Verily
                   I
                   say
                   unto
                   you
                   ,
                   whatsoever
                   ye
                   bind
                   on
                   earth
                   ,
                   shall
                   be
                   bound
                   in
                   heaven
                   .
                
                 And
                 
                 straight
                 after
                 :
                 
                   For
                   where
                   two
                   or
                   three
                   are
                   gathered
                   together
                   in
                   my
                   Name
                   ,
                   there
                   am
                   I
                   in
                   the
                   middest
                   of
                   them
                   .
                
              
            
             
               
               
                 
                   Pag.
                   253.
                   
                   Out
                   of
                   the
                   French
                   Confession
                   .
                
                 VVE
                 beleeve
                 that
                 this
                 true
                 Church
                 ought
                 to
                 be
                 governed
                 by
                 that
                 regiment
                 or
                 disc●pline
                 which
                 our
                 Lord
                 Jesus
                 Christ
                 hath
                 established
                 ,
                 to
                 wit
                 so
                 ,
                 that
                 there
                 be
                 Pastors
                 ,
                 Elders
                 ,
                 and
                 Deacons
                 ,
                 that
                 the
                 purity
                 of
                 doctrine
                 may
                 be
                 retained
                 ,
                 vices
                 repressed
                 .
                 &c.
                 
              
            
             
               
                 
                   Pag.
                   257.
                   
                   Out
                   of
                   the
                   Confession
                   of
                   Belgia
                   .
                
                 VVE
                 beleeve
                 that
                 this
                 Church
                 ought
                 to
                 be
                 ruled
                 and
                 governed
                 by
                 that
                 spiritual
                 Regiment
                 which
                 God
                 himself
                 hath
                 delivered
                 in
                 his
                 word
                 ,
                 so
                 that
                 there
                 be
                 placed
                 in
                 it
                 Pastors
                 and
                 Ministers
                 purely
                 to
                 preach
                 ,
                 and
                 rightly
                 to
                 administer
                 the
                 holy
                 Sacraments
                 :
                 that
                 there
                 be
                 also
                 in
                 it
                 Seniors
                 and
                 Deacons
                 ,
                 of
                 whom
                 the
                 Senate
                 of
                 the
                 Church
                 might
                 consist
                 ,
                 that
                 by
                 these
                 means
                 true
                 Religion
                 might
                 be
                 preserved
                 ,
                 and
                 sincere
                 doctrine
                 in
                 every
                 place
                 retained
                 and
                 spread
                 abroad
                 :
                 that
                 vicious
                 and
                 wicked
                 men
                 might
                 after
                 a
                 spiritual
                 manner
                 be
                 rebuked
                 ,
                 amended
                 ,
                 and
                 as
                 it
                 were
                 by
                 the
                 bridle
                 of
                 discipline
                 kept
                 within
                 their
                 compasse
                 .
              
            
             
               
                 Pag.
                 260.
                 
                 Out
                 of
                 the
                 Confession
                 of
                 Auspurge
                 .
              
               
                 AGain
                 ,
                 by
                 the
                 Gospel
                 ,
                 or
                 as
                 they
                 term
                 it
                 by
                 Gods
                 Law
                 ,
                 Bishops
                 ,
                 as
                 they
                 be
                 Bishops
                 ,
                 that
                 is
                 ,
                 such
                 as
                 have
                 the
                 administration
                 of
                 the
                 Word
                 and
                 Sacraments
                 committed
                 to
                 them
                 ,
                 have
                 no
                 jurisdiction
                 at
                 all
                 ,
                 but
                 onely
                 to
                 forgive
                 sin
                 ,
                 Also
                 to
                 know
                 what
                 is
                 true
                 doctrine
                 ;
                 and
                 to
                 reject
                 such
                 Doctrine
                 as
                 will
                 not
                 stand
                 with
                 the
                 Gospel
                 ,
                 and
                 to
                 debarre
                 from
                 the
                 communion
                 of
                 the
                 Church
                 such
                 as
                 are
                 notoriously
                 wicked
                 ,
                 not
                 by
                 humane
                 force
                 and
                 violence
                 ,
                 but
                 by
                 the
                 word
                 of
                 God.
                 And
                 herein
                 of
                 necessity
                 
                 the
                 Churches
                 ought
                 by
                 the
                 law
                 of
                 God
                 to
                 perform
                 obedience
                 unto
                 them
                 ,
                 according
                 to
                 the
                 saying
                 of
                 Christ
                 ,
                 
                   He
                   that
                   heareth
                   you
                   ,
                   heareth
                   me
                   .
                
                 Upon
                 which
                 place
                 the
                 Observation
                 saith
                 thus
                 .
                 
                   To
                   debar
                   the
                   wicked
                   ,
                   &c.
                   
                   To
                   wit
                   by
                   the
                   judgement
                   and
                   verdict
                   of
                   the
                   Presbyterie
                   ,
                   lawfully
                   gathered
                   together
                   .
                   &c.
                   
                
              
            
             
               
                 A
                 Testimony
                 out
                 of
                 the
                 Ecclesiastical
                 Discipline
                 of
                 the
                 Reformed
                 Churches
                 in
                 France
                 .
                 Cap.
                 5.
                 
                 Art.
                 9.
                 
              
               
                 THe
                 knowledge
                 of
                 scandals
                 ,
                 and
                 the
                 censure
                 or
                 judgement
                 thereof
                 belongeth
                 to
                 the
                 Company
                 of
                 Pastors
                 and
                 Elders
                 .
              
               
                 Art.
                 15.
                 
                 If
                 it
                 befalleth
                 ,
                 that
                 besides
                 the
                 admonitions
                 usually
                 made
                 by
                 the
                 Consistories
                 to
                 such
                 as
                 have
                 done
                 amisse
                 ,
                 there
                 be
                 some
                 other
                 punishment
                 or
                 more
                 rigorous
                 censure
                 to
                 be
                 used
                 :
                 It
                 shall
                 then
                 be
                 done
                 either
                 by
                 suspension
                 ,
                 or
                 privation
                 of
                 the
                 holy
                 communion
                 for
                 a
                 time
                 ,
                 or
                 by
                 excommunication
                 or
                 cutting
                 off
                 from
                 the
                 Church
                 .
                 In
                 which
                 cases
                 the
                 Consistories
                 are
                 to
                 be
                 advised
                 to
                 use
                 all
                 prudence
                 ,
                 and
                 to
                 make
                 distinction
                 betwixt
                 the
                 one
                 and
                 the
                 other
                 :
                 As
                 likewise
                 to
                 ponder
                 and
                 carefully
                 to
                 examine
                 the
                 faults
                 and
                 scandals
                 that
                 are
                 brought
                 before
                 them
                 ,
                 with
                 all
                 their
                 circumstances
                 ,
                 to
                 judge
                 warily
                 of
                 the
                 censure
                 ,
                 which
                 may
                 be
                 required
                 .
              
            
             
               
                 Harmonia
                 Synodorum
                 Belgicarum
                 .
                 Cap.
                 14.
                 
                 Art.
                 7.
                 8.
                 9.
                 
              
               
                 PEccata
                 sua
                 natura
                 publica
                 ,
                 aut
                 per
                 admonitionis
                 privatae
                 contemtum
                 publicata
                 ,
                 ex
                 Consistorii
                 totius
                 arbitrio
                 ,
                 modo
                 &
                 formâ
                 ad
                 aedificationem
                 maximè
                 accomodatis
                 sunt
                 Corrigenda
                 .
              
               
               
                 Qui
                 pertinaciter
                 Consistorii
                 admonitiones
                 rejecerit
                 ,
                 à
                 S.
                 Coenae
                 communione
                 suspendetur
                 .
              
               
                 Si
                 suspensus
                 post
                 iter
                 atas
                 admonitiones
                 nullum
                 poenitentiae
                 signum
                 dederit
                 ,
                 ad
                 Excommunicationem
                 procedet
                 Ecclesia
                 .
              
            
             
               
                 Melchior
                 Adamus
                 de
                 vitis
                 Germanorum
                 Theologorum
                 ,
                 Pag.
                 342.
                 
              
               
                 CUmque
                 sub
                 id
                 tempus
                 
                   (
                   Anno
                   1545.
                
                 )
                 Fredericus
                 Elector
                 Palatinus
                 ,
                 qui
                 Ludovico
                 successerat
                 ,
                 de
                 Ecclesiarum
                 agitaret
                 Reformatione
                 :
                 composuit
                 Melanchthon
                 ,
                 cum
                 evocato
                 venire
                 integrum
                 non
                 esset
                 ,
                 scriptum
                 de
                 reformandis
                 Ecclesiis
                 :
                 cujus
                 Synopsin
                 aliquot
                 regulis
                 comprehendit
                 :
                 
                 quas
                 addimus
                 .
              
            
             
               
                 
                   Vera
                   &
                   salutaris
                   gubernatio
                   Ecclesiae
                   Christi
                   praecipuè
                   in
                   his
                   sex
                   Membris
                   consistit
                   .
                
                 
                   PRimum
                   ,
                   In
                   vera
                   &
                   pura
                   Doctrina
                   ,
                   quam
                   Deus
                   Ecclesiae
                   suae
                   patefecit
                   ,
                   tradidit
                   ,
                   &
                   doceri
                   mandavit
                   .
                   
                
                 
                   Secundo
                   ,
                   In
                   legitime
                   usu
                   Sacramentorum
                   .
                
                 
                   Tertio
                   ,
                   In
                   conservatione
                   Ministerii
                   Evangelici
                   &
                   obedientiae
                   erga
                   Pastores
                   Ecclesiarum
                   ;
                   sicut
                   Deus
                   vult
                   &
                   postulat
                   conservari
                   Ministerium
                   Evangelii
                   ,
                   &
                   servat
                   ipse
                   sua
                   potentiâ
                   &
                   presentiâ
                   .
                
                 
                   Quarto
                   ,
                   In
                   conservatione
                   honestae
                   &
                   pia
                   Disciplinae
                   retinendae
                   per
                   judicia
                   Ecclesiastica
                   ,
                   seu
                   jurisdictionem
                   Ecclesiasticam
                   .
                
                 
                   Quinto
                   ,
                   In
                   conservandis
                   studiis
                   necessariae
                   doctrinae
                   &
                   Scholis
                   .
                
                 
                   Sexto
                   ,
                   Ad
                   haec
                   opus
                   est
                   defensione
                   corporali
                   &
                   facultatibus
                   ,
                   ad
                   personas
                   ,
                   quae
                   sunt
                   in
                   efficiis
                   necessariis
                   ,
                   alendas
                   .
                
              
            
             
               
               
                 The
                 Irish
                 Articles
                 of
                 Religion
                 .
                 
                   Art.
                   58.
                
                 
              
               
                 NEither
                 do
                 we
                 give
                 unto
                 him
                 (
                 the
                 Supreme
                 Magistrate
                 )
                 hereby
                 the
                 administration
                 of
                 the
                 Word
                 and
                 Sacraments
                 ,
                 or
                 the
                 power
                 of
                 the
                 keyes
                 .
              
               
                 And
                 Art.
                 69.
                 
                 But
                 particular
                 and
                 visible
                 Churches
                 (
                 consisting
                 of
                 those
                 who
                 make
                 profession
                 of
                 the
                 Faith
                 of
                 Christ
                 ,
                 and
                 live
                 under
                 the
                 outward
                 means
                 of
                 Salvation
                 )
                 be
                 many
                 in
                 number
                 :
                 wherein
                 the
                 more
                 or
                 lesse
                 sincerely
                 according
                 to
                 Christs
                 Institution
                 ,
                 the
                 Word
                 of
                 God
                 is
                 taught
                 ,
                 the
                 Sacraments
                 are
                 administred
                 ,
                 and
                 the
                 authority
                 of
                 the
                 keyes
                 is
                 used
                 ;
                 the
                 more
                 or
                 lesse
                 pure
                 are
                 such
                 Churches
                 to
                 be
                 accounted
                 .
              
            
             
               
                 
                   Laurentius
                   Humfredus
                
                 de
                 Religionis
                 conservatione
                 &
                 Reformatione
                 vera
                 .
                 Ad
                 Nobilitatem
                 ,
                 Clerum
                 ,
                 &
                 Populum
                 Anglicanum
                 .
              
               
                 
                   PAg.
                   23.
                
                 
                 Nec
                 satis
                 mirari
                 possum
                 nec
                 satis
                 dolere
                 ,
                 cum
                 intellgam
                 in
                 his
                 locis
                 *
                 repudiari
                 disciplinam
                 Ecclesiasticam
                 ,
                 &
                 vel
                 nullam
                 esse
                 vel
                 nimis
                 laxam
                 ,
                 vel
                 non
                 satis
                 vigilanter
                 administratam
                 ,
                 in
                 quibus
                 tamen
                 alioqui
                 Religionis
                 sincera
                 ef●igies
                 cernitur
                 :
                 quasi
                 Evangelium
                 esse
                 possit
                 ubi
                 non
                 vivitur
                 Evangelicè
                 :
                 aut
                 quasi
                 Christus
                 laeto
                 ▪
                 carnali
                 ,
                 voluptuario
                 delectetur
                 Evangelio
                 .
                 &c.
                 At
                 in
                 Ecclesia
                 manere
                 debet
                 censura
                 &
                 jurisdictio
                 ,
                 non
                 minus
                 quam
                 gladius
                 in
                 Repub.
                 
                   Pag.
                   25.
                
                 
                 Sit
                 ergo
                 haec
                 prima
                 Reformationis
                 perfectae
                 ratio
                 ,
                 nostri
                 ac
                 peccatorum
                 recognitio
                 &
                 emendatio
                 .
                 Deinde
                 severior
                 adsit
                 in
                 Ecclesia
                 castigatio
                 &
                 animadversio
                 :
                 ut
                 illa
                 laxit
                 as
                 &
                 remissio
                 frnaeetur
                 ,
                 quo
                 minus
                 &
                 levius
                 deinceps
                 peccetur
                 .
              
            
          
        
         
           FINIS
           .
        
      
       
         
         
           THE
           THIRD
           BOOKE
           .
           OF
           Excommunication
           from
           the
           CHURCH
           .
           AND
           ,
           Of
           Suspension
           from
           the
           LORDS
           TABLE
           .
        
         
           
             
               CHAP.
               I.
            
             An
             opening
             of
             the
             true
             state
             of
             the
             question
             ,
             and
             of
             Master
             Prynnes
             many
             mistakes
             and
             mis-representations
             of
             our
             Principles
             .
          
           
             HAving
             now
             by
             the
             light
             of
             Scripture
             and
             other
             helps
             asserted
             a
             Church-government
             distinct
             from
             civill
             Magistracy
             ,
             both
             in
             the
             Old
             and
             New
             Testament
             ,
             the
             last
             part
             of
             my
             present
             undertaking
             shall
             be
             to
             vindicate
             the
             particular
             Ordinances
             of
             Excommunication
             and
             Suspension
             ,
             called
             by
             the
             Schoolmen
             
               Excommunicatio
               major
               &
               minor
            
             .
             Of
             which
             also
             I
             have
             before
             spoken
             divers
             things
             occasionally
             ;
             
             for
             I
             have
             asserted
             an
             Excommunication
             and
             Suspension
             in
             the
             Jewish
             Church
             ,
             Booke
             1.
             
             Chap.
             4
             ,
             5
             ,
             6
             ,
             7
             ,
             8
             ,
             9
             ,
             10
             ,
             11
             ,
             12.
             
             The
             nature
             ,
             grounds
             ,
             reasons
             ,
             uses
             ,
             and
             ends
             whereof
             ,
             were
             not
             proper
             to
             the
             Old
             Testament
             ,
             but
             such
             as
             concerne
             the
             Christian
             Church
             .
             I
             have
             also
             brought
             arguments
             Booke
             2.
             
             Chap.
             9
             ,
             10.
             which
             conclude
             not
             onely
             Church-government
             ,
             but
             Excommunication
             .
             And
             so
             much
             of
             my
             worke
             is
             done
             :
             Neverthelesse
             there
             is
             more
             to
             doe
             .
             M
             r
             Prynne
             first
             in
             his
             foure
             grand
             Quaeres
             ,
             and
             thereafter
             in
             his
             Vindication
             of
             the
             same
             ,
             hath
             argued
             much
             ,
             both
             against
             the
             Suspension
             from
             the
             Sacrament
             of
             a
             person
             not
             Excommunicated
             and
             wholly
             cast
             out
             of
             the
             Church
             ,
             and
             against
             some
             of
             the
             most
             pregnant
             Scripturall
             proofes
             for
             Excommunication
             it selfe
             .
             In
             his
             Vindication
             he
             hath
             branched
             forth
             the
             controversie
             into
             ten
             points
             of
             difference
             .
             Two
             of
             these
             ,
             viz.
             the
             fifth
             concerning
             suspension
             from
             the
             Sacrament
             of
             the
             Passeover
             ,
             and
             the
             ninth
             concerning
             casting
             out
             of
             the
             Synagogue
             ,
             I
             have
             discussed
             before
             in
             the
             first
             Book
             .
             Where
             I
             have
             also
             examined
             other
             assertions
             of
             his
             concerning
             the
             Jewish
             Sanhedrin
             ,
             Temple
             ,
             confession
             of
             sinne
             .
             The
             other
             points
             of
             difference
             not
             handled
             before
             ,
             I
             am
             (
             as
             the
             Lord
             will
             help
             me
             )
             now
             to
             speak
             to
             .
          
           
             The
             first
             point
             of
             difference
             is
             ,
             whether
             in
             those
             foure
             Quaeres
             of
             his
             he
             stated
             the
             Controversie
             aright
             .
             He
             is
             offended
             that
             I
             (
             in
             a
             Sermon
             of
             mine
             before
             the
             honourable
             House
             of
             Commons
             )
             charged
             the
             Questionist
             with
             mistakes
             ,
             and
             that
             I
             did
             not
             take
             notice
             of
             the
             question
             concerning
             suspension
             from
             the
             Sacrament
             ,
             as
             he
             stated
             it
             .
             
               Vindic.
               pag.
            
             3.
             
             I
             had
             reason
             ,
             because
             he
             had
             mis-stated
             it
             ;
             and
             since
             it
             pleased
             him
             to
             interpose
             in
             a
             matter
             depending
             between
             the
             Honourable
             houses
             of
             Parliament
             ,
             and
             the
             Reverend
             Assembly
             of
             Divines
             ,
             and
             to
             publish
             a
             paper
             plainly
             reflecting
             upon
             a
             Petition
             of
             the
             Assembly
             ,
             I
             hope
             he
             can
             not
             think
             either
             the
             Assembly
             ,
             or
             me
             ,
             tied
             to
             his
             stating
             of
             the
             question
             .
             If
             he
             will
             meddle
             with
             the
             businesse
             of
             the
             Assembly
             ,
             he
             must
             speak
             to
             it
             as
             it
             is
             .
             And
             that
             it
             may
             now
             appeare
             how
             just
             cause
             I
             had
             to
             charge
             his
             Queres
             with
             mistakes
             of
             the
             state
             of
             the
             question
             ,
             (
             which
             he
             still
             mistaketh
             )
             I
             shall
             endeavour
             a
             more
             particular
             and
             full
             discovery
             of
             these
             his
             mistakes
             .
             And
             first
             ,
             that
             which
             was
             desired
             by
             the
             Assembly
             
             was
             ,
             that
             such
             a
             rule
             may
             be
             established
             by
             authority
             of
             Parliament
             ,
             as
             may
             keep
             off
             all
             scandalous
             and
             notorious
             sinners
             from
             the
             Sacrament
             .
             The
             question
             was
             not
             what
             Texts
             of
             Scripture
             doe
             warrant
             this
             thing
             .
             It
             did
             not
             concerne
             me
             to
             debate
             whether
             the
             Scriptures
             of
             the
             Old
             and
             New
             Testament
             quoted
             by
             him
             ,
             prove
             suspension
             from
             the
             Lords
             Table
             .
             The
             controversie
             was
             of
             the
             practicall
             conclusion
             ,
             and
             of
             establishing
             such
             a
             rule
             ,
             as
             may
             keep
             off
             scandalous
             persons
             from
             the
             Sacrament
             .
             If
             the
             thing
             be
             done
             ,
             if
             the
             conclusion
             be
             consented
             to
             ,
             there
             is
             the
             greater
             liberty
             for
             men
             to
             abound
             in
             their
             own
             sence
             concerning
             the
             mediums
             to
             prove
             it
             .
          
           
             Secondly
             ,
             and
             if
             he
             would
             needs
             debate
             what
             Texts
             of
             Scripture
             doe
             prove
             the
             thing
             ,
             and
             what
             precept
             or
             president
             in
             Scripture
             doth
             warrant
             it
             :
             me
             thinks
             he
             had
             done
             better
             to
             have
             informed
             himselfe
             ,
             on
             what
             Scripturall
             proofs
             the
             Reverend
             Assembly
             had
             grounded
             the
             suspension
             of
             scandalous
             sinners
             from
             the
             Sacrament
             ,
             though
             not
             yet
             cast
             out
             of
             the
             Church
             ;
             The
             proofes
             from
             Scripture
             voted
             in
             the
             Assembly
             ,
             were
             these
             .
             Because
             the
             Ordinance
             it selfe
             must
             not
             be
             prophaned
             .
             And
             because
             we
             are
             charged
             to
             withdraw
             from
             those
             who
             walk
             disorderly
             .
             And
             because
             of
             the
             great
             sinne
             and
             danger
             both
             to
             him
             that
             comes
             unworthily
             ,
             and
             also
             to
             the
             whole
             Church
             .
             The
             Scriptures
             from
             which
             the
             Assembly
             did
             prove
             all
             this
             ,
             were
             ,
             Matth.
             7.
             6.
             2
             
             Thess.
             3.
             6
             ,
             14
             ,
             15.
             1
             
             Cor.
             11.
             27
             ,
             to
             the
             end
             of
             the
             Chapter
             ,
             compared
             with
             Iude
             vers
             .
             23.
             1
             
             Tim.
             5.
             22.
             
             Another
             proofe
             added
             by
             the
             Assembly
             was
             this
             .
             There
             was
             power
             and
             authority
             under
             the
             Old
             Testament
             to
             keep
             unclean
             persons
             from
             holy
             things
             ,
             Levit.
             13.
             5.
             
             Num.
             9.
             7.
             2
             
             Chro.
             23.
             19.
             
             And
             the
             like
             power
             and
             authority
             by
             way
             of
             analogy
             continues
             under
             the
             new
             Testament
             ,
             for
             the
             authoritative
             suspension
             from
             the
             Lords
             Table
             ,
             of
             a
             person
             not
             yet
             cast
             out
             of
             the
             Church
             .
             Now
             that
             which
             was
             the
             strength
             of
             the
             Assemblies
             proofes
             of
             the
             proposition
             ,
             M
             r
             Prynne
             hath
             almost
             never
             touched
             ,
             but
             run
             out
             upon
             other
             particulars
             .
          
           
             Thirdly
             ,
             observe
             that
             he
             disputes
             all
             along
             whether
             any
             Minister
             can
             suspend
             one
             from
             the
             Sacrament
             .
             But
             this
             no
             body
             ,
             that
             I
             know
             ,
             asserts
             .
             The
             power
             is
             given
             not
             uni
             ,
             but
             unitati
             ,
             to
             the
             Eldership
             ,
             not
             to
             any
             one
             ,
             either
             Minister
             or
             Elder
             .
          
           
           
             Fourthly
             ,
             that
             which
             in
             the
             Preface
             of
             his
             Queres
             he
             undertakes
             to
             prove
             ,
             is
             ,
             that
             Excommunication
             and
             suspension
             from
             the
             Sacrament
             ,
             being
             a
             matter
             of
             great
             moment
             and
             much
             difficulty
             ,
             is
             to
             be
             handled
             and
             established
             with
             great
             wisdom
             ,
             caution
             and
             moderation
             .
             And
             his
             result
             in
             the
             close
             is
             concerning
             a
             limited
             jurisdiction
             in
             Presbyteries
             .
             As
             these
             things
             are
             not
             denied
             by
             any
             that
             I
             know
             ,
             so
             himselfe
             manifestly
             acknowledgeth
             by
             these
             expressions
             ,
             the
             thing
             it selfe
             for
             the
             substance
             ,
             (
             which
             yet
             the
             current
             of
             his
             debate
             runneth
             against●
             )
             and
             onely
             questioneth
             concerning
             the
             bounds
             ,
             cautions
             and
             limitations
             .
             God
             forbid
             that
             Church-officers
             should
             ever
             claim
             an
             unlimited
             power
             :
             their
             power
             is
             given
             them
             to
             edification
             ,
             and
             not
             to
             destruction
             ,
             and
             we
             can
             doe
             nothing
             against
             the
             truth
             ,
             but
             for
             the
             truth
             ,
             2
             Cor.
             13.
             8
             ,
             10.
             
             The
             power
             of
             censures
             must
             not
             be
             in
             the
             power
             of
             any
             one
             man
             ,
             nor
             in
             the
             power
             of
             any
             who
             are
             themselves
             scandalous
             and
             worthy
             of
             censure
             .
             a
             There
             must
             be
             no
             sentence
             of
             Excommunication
             or
             suspension
             ,
             upon
             reports
             ,
             surmises
             ,
             suspitions
             ,
             but
             either
             upon
             the
             confession
             of
             the
             offence
             or
             proofe
             thereof
             by
             two
             witnesses
             at
             least
             .
             None
             must
             be
             excommunicated
             nor
             suspended
             for
             money
             matters
             ,
             debts
             ,
             and
             such
             like
             civill
             causes
             which
             are
             not
             of
             Ecclesiasticall
             cognizance
             ,
             but
             are
             to
             be
             Judged
             by
             the
             civill
             Judge
             .
             It
             must
             not
             be
             for
             those
             
               peccata
               quotidianae
               incursionis
            
             ,
             such
             sinfull
             infirmities
             as
             all
             the
             godly
             in
             this
             life
             are
             guilty
             of
             :
             though
             on
             the
             other
             side
             ,
             the
             scandalous
             sinnes
             meant
             of
             in
             this
             controversie
             ,
             must
             not
             be
             restricted
             to
             such
             sinnes
             onely
             as
             can
             not
             stand
             with
             the
             state
             of
             grace
             .
             These
             and
             such
             like
             limitations
             we
             doe
             not
             onely
             admit
             of
             ,
             but
             desire
             to
             be
             put
             .
          
           
             Fifthly
             ,
             he
             goeth
             about
             to
             cleare
             the
             state
             of
             the
             question
             out
             of
             Aretius
             ,
             and
             citeth
             him
             for
             what
             himself
             now
             undertaketh
             to
             prove
             .
             Whereas
             Aretius
             holds
             Excommunication
             to
             be
             an
             ordinance
             of
             God
             both
             in
             the
             Old
             and
             New
             Testament
             ,
             and
             that
             it
             was
             wanting
             through
             the
             injury
             and
             corruption
             of
             the
             times
             ,
             the
             abuse
             of
             it
             in
             Popery
             having
             made
             the
             thing
             it self
             hatefull
             ;
             and
             the
             most
             part
             in
             those
             places
             where
             he
             lived
             ,
             loving
             carnall
             liberty
             so
             well
             ;
             and
             taking
             upon
             them
             the
             protection
             and
             defence
             of
             prophane
             ones
             ,
             and
             being
             so
             unwilling
             
             to
             be
             brought
             under
             the
             yoke
             of
             Christ.
             For
             these
             and
             the
             like
             reasons
             ,
             he
             thought
             it
             not
             expedient
             to
             have
             that
             discipline
             of
             Excommunication
             erected
             at
             that
             time
             in
             those
             parts
             ;
             as
             himselfe
             gives
             the
             reasons
             :
             and
             b
             he
             professeth
             withall
             ,
             that
             he
             doth
             not
             despaire
             of
             better
             times
             ,
             when
             men
             shall
             be
             more
             willing
             to
             submit
             to
             that
             discipline
             .
             So
             that
             this
             is
             the
             question
             ,
             if
             it
             shall
             be
             stated
             out
             of
             Aretius
             ;
             Whether
             Excommunication
             ,
             being
             an
             Ordinance
             of
             God
             ,
             ought
             to
             be
             setled
             where
             prophanesse
             and
             licentiousnesse
             abounds
             ,
             and
             where
             the
             better
             party
             is
             like
             to
             be
             oppressed
             by
             the
             greater
             party
             :
             or
             whether
             we
             should
             wait
             till
             God
             send
             better
             times
             for
             the
             setling
             of
             it
             .
          
           
             Sixthly
             ,
             the
             Author
             of
             those
             questions
             maketh
             a
             parallel
             between
             that
             power
             of
             censures
             now
             desired
             to
             be
             setled
             in
             Presbyteries
             ,
             and
             the
             Prelaticall
             tyranny
             ,
             as
             if
             this
             were
             the
             very
             power
             which
             heretofore
             was
             declaimed
             against
             in
             ,
             denied
             to
             ,
             and
             quite
             taken
             away
             from
             the
             Prelates
             .
             Yea
             in
             the
             close
             he
             makes
             this
             power
             now
             desired
             to
             be
             setled
             in
             Presbyteries
             ,
             to
             be
             such
             
               as
               our
               very
               Lordly
               Prelates
               never
               durst
               to
               claime
               .
            
             Yet
             
               Ecclesiae
               Anglicanae
               politeia
               in
               tabulas
               digesta
               authore
               Richardo
               Cousin
               Tab.
            
             5.
             tels
             me
             that
             the
             Episcopall
             Jurisdiction
             did
             exercise
             it selfe
             in
             these
             censures
             ,
             which
             were
             common
             both
             to
             Lay-men
             and
             Clergy-men
             (
             as
             they
             were
             called
             .
             )
             1.
             
             
               Interdictio
               divinorum
            
             .
             2.
             
             Monitio
             .
             3.
             
             
               Suspensio
               vel
               ab
               ingressu
               Ecclesiae
               ,
               vel
               a
               perceptione
               Sacramentorum
               .
            
             4.
             
             Excommunicatio
             .
             5.
             
             
               Anathematisinius
               ,
               &c.
            
             Neverthelesse
             there
             is
             a
             truth
             too
             in
             that
             which
             M
             r
             Prynne
             saith
             .
             I
             confesse
             the
             Prelates
             never
             durst
             desire
             that
             which
             this
             learned
             and
             pious
             Assembly
             hath
             desired
             in
             this
             particular
             .
             He
             hath
             said
             it
             .
             The
             Prelats
             never
             durst
             indeed
             take
             upon
             them
             to
             suspend
             all
             scandalous
             persons
             from
             the
             Sacrament
             ;
             for
             if
             they
             had
             ,
             it
             had
             been
             said
             unto
             most
             of
             them
             ,
             
               Physitian
               cure
               thy selfe
            
             ,
             besides
             the
             losing
             of
             many
             of
             their
             party
             .
             And
             moreover
             the
             very
             Lordly
             Prelates
             never
             durst
             make
             themselves
             to
             be
             but
             members
             of
             Presbyteries
             ,
             nor
             to
             be
             subject
             to
             the
             admonitions
             and
             censures
             of
             their
             brethren
             ,
             which
             every
             Minister
             now
             must
             doe
             .
             The
             Lordly
             Prelate
             did
             (
             contrary
             to
             the
             institution
             of
             Jesus
             Christ
             )
             make
             himselfe
             Pastor
             of
             many
             Congregations
             ,
             even
             of
             his
             whole
             Diocesse
             ,
             and
             did
             assume
             sole
             and
             whole
             power
             of
             
             Government
             and
             Church
             censures
             to
             himself
             ,
             and
             his
             underling
             officers
             which
             were
             to
             execute
             the
             same
             in
             his
             name
             .
             And
             as
             the
             appropriating
             of
             Jurisdiction
             to
             the
             Lordly
             Prelate
             ,
             so
             the
             manner
             and
             kind
             of
             his
             Government
             ,
             and
             his
             proceedings
             in
             Ecclesiasticall
             censures
             ,
             came
             neither
             from
             Christ
             nor
             from
             the
             purest
             antiquity
             ,
             but
             from
             the
             Popes
             Canon
             Law.
             What
             then
             hath
             Presbytery
             to
             doe
             with
             Prelacy
             ?
             as
             much
             as
             light
             with
             darknesse
             ,
             or
             righteousnesse
             with
             unrighteousnesse
             .
             He
             that
             would
             see
             more
             of
             the
             differences
             between
             Presbyteriall
             and
             prelaticall
             Government
             ,
             let
             him
             read
             a
             Book
             Printed
             in
             the
             Prelates
             times
             ,
             entituled
             
               The
               Pastor
               and
               the
               Prelate
            
             .
             And
             
               the
               cleere
               Antithesis
               between
               Presbytery
               and
               Prelacy
            
             Printed
             at
             
               London
               anno
            
             .
             1644.
             
             See
             also
             what
             I
             have
             said
             before
             Book
             .
             2.
             
             Chap.
             3.
             
          
           
             7.
             
             It
             is
             evident
             by
             his
             fourth
             Question
             ,
             that
             he
             states
             the
             case
             ,
             as
             if
             Ministers
             meant
             to
             know
             the
             secrets
             of
             all
             mens
             hearts
             ,
             and
             to
             be
             so
             censorious
             and
             peremptory
             in
             their
             Judging
             as
             to
             quench
             the
             smoaking
             Flax
             or
             to
             break
             the
             bruised
             Reed
             ;
             Thereupon
             he
             askes
             whether
             the
             Sacrament
             may
             be
             denyed
             to
             a
             man
             ,
             
               if
               he
               desires
               to
               receive
               it
               ,
               in
               case
               he
               professe
               his
               sincere
               Repentance
               for
               his
               sinnes
               past
               ,
               and
               promise
               newnesse
               of
               life
               for
               the
               time
               to
               come
               .
            
             God
             forbid
             we
             be
             censorious
             ,
             peremptory
             ,
             and
             rigid
             in
             our
             judging
             of
             mens
             spirituall
             Estate
             ;
             where
             there
             is
             any
             thing
             of
             Christ
             ,
             it
             s
             to
             be
             cherished
             ,
             not
             quenched
             .
             But
             again
             ,
             God
             forbid
             that
             we
             shut
             our
             eyes
             to
             call
             darknesse
             light
             ,
             or
             black
             white
             .
             In
             that
             very
             place
             where
             our
             Saviour
             condemneth
             uncharitable
             Judgement
             ,
             immediately
             he
             addeth
             ,
             
               Give
               not
               that
               which
               is
               holy
               unto
               the
               Doggs
               ,
               neither
               cast
               ye
               pearles
               before
               swine
            
             Mat.
             7
             6.
             
             Impenitency
             under
             a
             scandalous
             sinne
             is
             discerneable
             either
             by
             not
             confessing
             it
             ,
             or
             by
             not
             forsaking
             it
             .
             All
             our
             present
             controversie
             is
             concerning
             a
             visible
             Church
             ,
             visible
             Saints
             ,
             visible
             holinesse
             ,
             visible
             Repentance
             ,
             visible
             fitnesse
             or
             qualification
             for
             the
             Sacrament
             ,
             that
             is
             c
             of
             such
             externall
             signes
             and
             evidences
             as
             the
             word
             of
             God
             holds
             out
             for
             judging
             of
             the
             spirituall
             Estate
             of
             other
             men
             ,
             not
             of
             such
             internall
             gracious
             marks
             
             whereby
             a
             man
             must
             judge
             of
             his
             own
             spirituall
             Estate
             .
             And
             so
             he
             that
             professeth
             his
             sincere
             Repentance
             for
             his
             sinnes
             past
             ,
             and
             promiseth
             newnesse
             of
             life
             for
             the
             time
             to
             come
             ,
             if
             there
             be
             nothing
             which
             (
             visibly
             and
             to
             the
             eye
             of
             man
             )
             giveth
             the
             lye
             to
             his
             profession
             and
             promise
             ,
             (
             for
             instance
             ,
             if
             it
             can
             be
             proved
             that
             immediately
             before
             or
             immediately
             after
             he
             hath
             professed
             or
             promised
             the
             contrary
             to
             his
             companions
             in
             his
             wickednesse
             ,
             or
             that
             he
             still
             continueth
             in
             the
             practise
             of
             that
             sinne
             )
             is
             not
             to
             be
             excluded
             as
             an
             impenitent
             sinner
             from
             the
             Sacrament
             .
          
           
             8.
             
             The
             third
             Quaere
             ,
             as
             also
             the
             conclusion
             of
             all
             ,
             runneth
             upon
             a
             great
             mistake
             ,
             by
             reason
             of
             the
             confounding
             of
             things
             which
             are
             of
             a
             different
             nature
             .
             There
             is
             great
             weigh-laid
             upon
             this
             ,
             that
             there
             is
             as
             much
             sin
             &
             danger
             to
             a
             mans
             soule
             in
             his
             unworthy
             and
             unprofitable
             hearing
             of
             the
             word
             ,
             as
             in
             his
             unworthy
             receiving
             of
             the
             Sacrament
             ;
             and
             therefore
             Ministers
             may
             as
             well
             refuse
             to
             Preach
             unto
             people
             ,
             whom
             they
             deeme
             unprofitable
             hearers
             ,
             as
             refuse
             to
             give
             them
             the
             Sacrament
             ,
             because
             they
             judge
             them
             unmeet
             to
             receive
             it
             .
             Whether
             the
             sinne
             of
             unworthy
             hearing
             be
             as
             great
             as
             the
             sinne
             of
             unworthy
             receiving
             the
             Sacrament
             ,
             I
             will
             not
             now
             debate
             .
             The
             d
             Reply
             which
             was
             made
             to
             his
             Quaeries
             by
             another
             ,
             hath
             said
             enough
             to
             that
             point
             .
             But
             that
             which
             I
             intend
             in
             this
             place
             ,
             is
             (
             for
             clearing
             a
             maine
             Principle
             which
             we
             goe
             upon
             )
             to
             distinguish
             these
             two
             things
             .
             There
             are
             some
             Ordinances
             appointed
             for
             the
             
               Conversion
               of
               Sinners
            
             .
             There
             are
             other
             Ordinances
             appointed
             for
             the
             
               Communion
               of
               Saints
            
             .
             The
             Preaching
             of
             the
             word
             and
             the
             hearing
             thereof
             ,
             though
             it
             hath
             no
             small
             influence
             into
             the
             Communion
             of
             Saints
             ,
             yet
             it
             is
             also
             appointed
             for
             converting
             and
             bringing
             in
             Sinners
             who
             have
             no
             part
             in
             the
             Communion
             of
             Saints
             .
             The
             Sacrament
             was
             not
             appointed
             for
             the
             Conversion
             of
             Sinners
             ,
             but
             is
             peculiar
             to
             the
             Communion
             of
             Saints
             .
             The
             Apostles
             Preached
             to
             the
             unbeleiving
             Jewes
             in
             the
             Temple
             and
             Synagogues
             Act.
             2.
             46.
             
             Act.
             3.
             11.
             12.
             
             Act.
             5.
             12.
             42.
             
             Act.
             9.
             20.
             22.
             23.
             
             But
             it
             is
             onely
             said
             of
             those
             that
             gladly
             received
             the
             word
             ,
             
               they
               continued
               stedfastly
               in
               the
               Apostles
               Doctrine
               and
               fellowship
               ,
               and
               in
               breaking
               of
               bread
               and
               in
               prayers
               .
            
             Act.
             2.
             42.
             
             The
             Apostles
             Preached
             also
             to
             many
             Heathens
             and
             Idolaters
             ,
             but
             
             they
             admitted
             none
             to
             the
             Sacramens
             till
             they
             saw
             such
             evidences
             as
             might
             perswade
             them
             in
             the
             judgement
             of
             charity
             that
             they
             were
             such
             as
             might
             be
             admitted
             .
             They
             that
             are
             suspended
             from
             the
             Sacrament
             ,
             yea
             they
             that
             are
             excommunicate
             ,
             are
             admitted
             to
             the
             hearing
             of
             the
             word
             for
             their
             conversion
             ,
             as
             the
             unbeleeving
             Jewes
             and
             Heathens
             were
             .
             Can
             any
             alledge
             the
             like
             reason
             for
             admitting
             them
             to
             the
             Sacrament
             ?
             Erastus
             himself
             
             observeth
             that
             the
             unclean
             under
             the
             Law
             who
             might
             not
             eat
             of
             the
             Passeover
             ,
             yet
             were
             not
             forbidden
             but
             commanded
             to
             observe
             the
             Sabbath
             ,
             and
             the
             feast
             of
             Expiation
             .
             I
             mention
             it
             onely
             as
             an
             argument
             
               ad
               hominem
            
             .
             If
             a
             sinner
             be
             known
             for
             a
             improfitable
             hearer
             of
             the
             word
             ,
             that
             cannot
             make
             it
             a
             sinne
             to
             me
             to
             Preach
             any
             more
             to
             him
             .
             But
             if
             he
             be
             known
             to
             be
             a
             Dogg
             or
             a
             Swine
             in
             reference
             to
             the
             Sacrament
             ,
             that
             will
             make
             it
             a
             sin
             to
             me
             if
             I
             minister
             the
             Sacrament
             to
             him
             .
             The
             reason
             is
             because
             I
             am
             still
             bound
             to
             endevour
             his
             conversion
             (
             not
             knowing
             that
             he
             hath
             blasphemed
             against
             the
             holy
             Ghost
             )
             but
             I
             am
             not
             bound
             to
             give
             him
             the
             seale
             of
             remission
             of
             sinnes
             and
             salvation
             by
             Jesus
             Christ
             :
             yea
             it
             were
             sinne
             to
             give
             that
             Seal
             to
             him
             who
             is
             visibly
             and
             apparently
             uncapable
             of
             such
             sweet
             and
             comfortable
             application
             of
             Christ.
             I
             conclude
             that
             the
             suspending
             of
             scandalous
             persons
             from
             the
             Sacrament
             ,
             is
             neither
             onely
             nor
             principally
             grounded
             upon
             the
             sinne
             and
             guilt
             of
             eating
             and
             drinking
             unworthily
             ,
             which
             will
             cleave
             to
             the
             unworthy
             Communicant
             :
             but
             rather
             (
             not
             excluding
             the
             other
             )
             upon
             the
             nature
             of
             the
             Ordinance
             which
             is
             such
             as
             cannot
             admit
             of
             the
             notoriously
             scandalous
             to
             receive
             ,
             but
             that
             holy
             Ordinance
             shall
             thereby
             be
             prophaned
             and
             made
             Common
             ;
             for
             what
             can
             be
             more
             contrary
             to
             the
             na
             ure
             of
             that
             Ordinance
             and
             to
             the
             Institution
             of
             Jesus
             Christ
             ,
             than
             to
             turne
             the
             communion
             of
             Saints
             ,
             into
             the
             communion
             of
             scandalous
             sinners
             ;
             and
             to
             make
             that
             which
             was
             instituted
             for
             the
             comfort
             of
             those
             that
             repent
             and
             beleeve
             ,
             to
             be
             a
             comfort
             and
             Seal
             of
             Salvation
             to
             those
             who
             are
             known
             by
             their
             fruits
             to
             have
             neither
             Repentance
             nor
             Faith
             ,
             and
             so
             to
             send
             them
             away
             with
             a
             good
             conceit
             of
             their
             spirituall
             Estate
             ,
             and
             thereby
             to
             strengthen
             their
             hearts
             and
             hands
             in
             wickednesse
             ?
          
           
             9.
             
             The
             Question
             is
             not
             whether
             all
             scandalous
             persons
             are
             to
             
             be
             excommunicated
             and
             wholly
             cast
             out
             off
             the
             Church
             .
             The
             Assemblies
             Petition
             was
             not
             concerning
             excommunicating
             ,
             but
             concerning
             suspending
             from
             the
             Sacrament
             all
             scandalous
             Persons
             .
             Yet
             the
             current
             of
             Master
             Prynnes
             Argumentation
             both
             in
             his
             Quaeries
             ,
             and
             in
             his
             Vindication
             thereof
             ,
             for
             the
             most
             part
             ,
             runneth
             along
             against
             
               Excommunication
               and
               Suspension
               from
               the
               Sacrament
               ,
            
             as
             the
             Tittles
             likewise
             doe
             promise
             .
             Which
             is
             a
             fallacy
             
               d
               conjunctis
               ad
               divisa
            
             .
             And
             when
             he
             debateth
             so
             much
             concerning
             
               excommunication
               and
               suspension
            
             ,
             his
             and
             is
             either
             copulative
             or
             exegeticall
             .
             If
             copulative
             ,
             he
             opposeth
             no
             body
             that
             I
             know
             so
             much
             as
             himself
             ;
             for
             I
             know
             none
             that
             would
             have
             all
             scandalous
             sinners
             suspended
             ,
             to
             be
             excommunicated
             also
             ,
             except
             himself
             .
             If
             exegeticall
             ,
             even
             so
             he
             is
             contrary
             to
             himself
             ,
             who
             confesseth
             that
             one
             may
             be
             suspended
             from
             the
             Sacrament
             before
             he
             be
             excommunicated
             .
             
               vindic
               .
               p.
            
             50.
             51.
             
             And
             whereas
             in
             the
             latter
             part
             of
             his
             first
             Quaere
             ,
             he
             would
             drive
             us
             to
             this
             hard
             choice
             ,
             that
             either
             a
             scandalous
             person
             must
             be
             excommunicated
             ,
             or
             not
             suspended
             from
             the
             Sacrament
             ;
             He
             saith
             it
             is
             evident
             by
             Tertullians
             Apology
             cap.
             39.
             
               &
               lib.
               de
               poenit
            
             .
             that
             scandalous
             persons
             were
             ever
             excommunicate
             and
             wholly
             cast
             out
             of
             the
             Church
             ,
             not
             barely
             sequestred
             from
             the
             Sacrament
             .
             Whence
             saith
             he
             all
             the
             Canonists
             and
             Schoolemen
             determine
             that
             an
             excommunicate
             person
             is
             excluded
             from
             the
             Church
             and
             all
             publike
             Ordinances
             .
             Let
             the
             prudent
             reader
             observe
             ,
             that
             in
             stead
             of
             proving
             that
             scandalous
             persons
             were
             wholly
             cast
             out
             of
             the
             Church
             ,
             he
             tells
             us
             out
             of
             the
             Canonists
             and
             Schoolemen
             ,
             that
             excommunicate
             persons
             were
             wholly
             cast
             out
             of
             the
             Church
             ,
             that
             is
             ,
             that
             those
             who
             were
             cast
             out
             of
             the
             Church
             ,
             were
             cast
             out
             of
             the
             Church
             .
             And
             for
             his
             antiquity
             ,
             he
             hath
             given
             here
             no
             small
             wound
             to
             the
             Reputation
             of
             his
             skill
             in
             Antiquities
             .
             Which
             will
             more
             fully
             appear
             Chap.
             17.
             
             Meane
             while
             ,
             how
             can
             any
             that
             hath
             read
             Tertullian
             or
             Cyprian
             ,
             not
             know
             ,
             that
             some
             failings
             and
             falls
             in
             time
             of
             persecution
             ,
             and
             other
             smaller
             offences
             ,
             were
             not
             punished
             by
             excommunication
             ,
             but
             by
             suspension
             from
             the
             Sacrament
             ,
             till
             after
             publike
             Declaration
             of
             Repentance
             and
             confession
             of
             the
             offence
             ,
             the
             offender
             was
             admitted
             to
             the
             Sacrament
             .
             And
             for
             the
             
             places
             he
             citeth
             ,
             I
             find
             in
             Tertullians
             Book
             
               de
               poenitentia
            
             much
             of
             that
             Exomologesis
             and
             publike
             Declaration
             of
             Repentance
             ,
             but
             that
             all
             scandalous
             persons
             brought
             under
             Church-censures
             were
             wholly
             cast
             out
             of
             the
             Church
             ,
             I
             find
             not
             ;
             In
             the
             39
             Chapter
             of
             his
             Apologetick
             there
             is
             no
             such
             thing
             as
             is
             alledged
             ,
             but
             the
             contrary
             plainly
             intimated
             ,
             e
             concerning
             severall
             degrees
             of
             Ecclesiasticall
             Discipline
             ,
             and
             that
             if
             any
             mans
             offence
             was
             so
             great
             ,
             as
             to
             deserve
             excommunication
             ,
             then
             he
             was
             excommunicate
             and
             wholly
             cast
             out
             of
             the
             Church
             .
             And
             as
             in
             the
             Antient
             Churches
             there
             were
             ,
             and
             in
             the
             reformed
             Churches
             there
             now
             are
             different
             degrees
             of
             censures
             ,
             according
             to
             the
             different
             degrees
             of
             offences
             :
             so
             in
             the
             Jewish
             Church
             the
             like
             may
             be
             observed
             ,
             both
             concerning
             Ceremoniall
             uncleannesse
             ,
             and
             morall
             offences
             .
             Touching
             the
             former
             ,
             that
             Law
             Num.
             5.
             2.
             
               command
               the
               children
               of
               Israel
               that
               they
               put
               out
               of
               the
               Camp
               every
               Leper
               ,
               and
               every
               one
               that
               hath
               an
               issue
               ,
               and
               whosoever
               is
               desiled
               by
               the
               dead
               ,
            
             hath
             been
             understood
             by
             the
             Jewish
             Doctors
             respectivè
             ,
             that
             is
             ,
             that
             the
             ,
             Leper
             was
             put
             out
             of
             all
             the
             three
             Camps
             ,
             the
             Camp
             of
             Israel
             the
             Camp
             of
             the
             Levites
             ,
             and
             the
             Camp
             of
             divine
             Majesty
             which
             was
             the
             Tabernacle
             :
             he
             that
             had
             an
             issue
             might
             be
             in
             the
             Camp
             of
             Israel
             ,
             but
             was
             put
             out
             of
             the
             other
             two
             .
             He
             that
             was
             defiled
             by
             the
             dead
             ,
             was
             onely
             restrained
             from
             the
             Camp
             of
             divine
             Majesty
             ,
             for
             which
             also
             see
             before
             Book
             .
             1.
             
             Ch●…p
             .
             10.
             
             And
             touching
             morall
             offences
             ,
             there
             were
             severall
             Steps
             and
             degrees
             in
             the
             Jewish
             excommunication
             ,
             as
             f
             Master
             Selden
             hath
             observed
             from
             the
             Talmudists
             :
             for
             first
             a
             man
             was
             separate
             from
             the
             Congregation
             for
             30
             dayes
             ,
             and
             if
             thereafter
             he
             was
             found
             obstinate
             ,
             he
             was
             separate
             for
             other
             30
             dayes
             ,
             and
             if
             after
             60
             dayes
             he
             did
             not
             repent
             ,
             then
             they
             passed
             from
             the
             lesser
             excommunication
             to
             the
             greater
             ,
             that
             is
             from
             Niddui
             and
             Shammatha
             (
             as
             he
             thinketh
             )
             to
             Cherem
             or
             Anathema
             .
             The
             Author
             of
             the
             Quaeries
             ,
             while
             he
             argueth
             in
             that
             first
             Quaere
             against
             the
             suspending
             from
             the
             Sacrament
             of
             a
             person
             not
             excommunicated
             nor
             wholl●
             cast
             out
             of
             the
             Church
             ,
             closeth
             in
             this
             particular
             with
             them
             of
             the
             Separation
             (
             which
             I
             beleeve
             he
             did
             it
             not
             intend
             to
             doe
             ;
             )
             for
             they
             in
             one
             of
             their
             Letters
             in
             
             answer
             to
             the
             second
             Letter
             of
             
               Fr.
               Junius
            
             written
             to
             them
             ,
             where
             they
             bring
             eleven
             Exceptions
             against
             the
             Dutch
             Churches
             ,
             one
             of
             these
             Exceptions
             was
             that
             
               they
               use
               a
               new
               censure
               of
               Suspension
               ,
               which
               Christ
               hath
               not
               appointed
               .
            
             They
             doe
             hold
             Excommunication
             to
             be
             an
             Ordinance
             of
             Christ
             ,
             but
             doe
             reject
             the
             distinction
             of
             Suspension
             and
             Excommunication
             ,
             as
             Master
             Prynne
             doth
             .
          
           
             Tenthly
             ,
             the
             true
             state
             of
             the
             present
             Question
             is
             not
             ,
             whether
             the
             Parliament
             should
             establish
             the
             power
             of
             suspending
             scandalous
             persons
             from
             the
             Sacrament
             ,
             as
             
               Iure
               divino
            
             ,
             (
             nay
             ,
             let
             Divines
             assert
             that
             ,
             and
             satisfie
             peoples
             consciences
             in
             it
             :
             but
             let
             the
             Parliament
             speak
             in
             an
             authoritative
             and
             legislative
             way
             ,
             in
             adding
             their
             civill
             sanction
             .
             )
             Nor
             ,
             whether
             there
             ought
             to
             be
             any
             suspension
             from
             the
             Sacrament
             of
             scandalous
             persons
             ,
             not
             yet
             excommunicated
             and
             cast
             out
             of
             the
             Church
             ;
             and
             that
             the
             Elder-ship
             should
             doe
             it
             ;
             for
             the
             Ordinance
             of
             Parliament
             hath
             so
             farre
             satisfied
             the
             desires
             of
             the
             Reverend
             Assembly
             and
             of
             the
             generality
             of
             godly
             people
             ,
             that
             there
             is
             to
             be
             a
             suspension
             of
             scandalous
             persons
             (
             not
             excommunicated
             )
             from
             the
             Sacrament
             ,
             and
             power
             is
             granted
             to
             the
             Eldership
             to
             suspend
             from
             the
             Sacrament
             for
             such
             scandals
             as
             are
             enumerate
             in
             the
             Ordinances
             of
             Octob.
             20.
             1645.
             and
             March.
             14.
             1645.
             
             Which
             Ordinances
             doe
             appoint
             that
             
               All
               Persons
               Or
               any
               Person
            
             that
             shall
             commit
             such
             or
             such
             an
             offence
             ,
             shall
             be
             by
             the
             Eldership
             suspended
             from
             the
             Sacrament
             ,
             upon
             confession
             of
             the
             party
             ,
             or
             upon
             the
             Testimony
             of
             two
             credible
             witnesses
             .
             So
             that
             in
             truth
             the
             stream
             of
             Master
             Prynnes
             exceptions
             runneth
             against
             that
             which
             is
             agreed
             and
             resolved
             upon
             in
             Parliament
             :
             and
             his
             arguments
             (
             if
             they
             prove
             any
             thing
             )
             must
             necessarily
             conclude
             against
             that
             power
             already
             granted
             by
             Parliament
             to
             Elder-ships
             .
             And
             now
             if
             he
             will
             speak
             to
             that
             point
             which
             is
             in
             present
             publike
             agitation
             ,
             he
             must
             lay
             aside
             his
             Querees
             and
             his
             Vindication
             thereof
             ,
             and
             write
             another
             Book
             to
             prove
             that
             the
             Assembly
             and
             other
             godly
             ministers
             and
             people
             ought
             to
             rest
             satisfied
             (
             in
             point
             of
             conscience
             )
             with
             the
             power
             granted
             to
             Elderships
             to
             suspend
             from
             the
             Sacrament
             in
             the
             enumerate
             cases
             ,
             and
             that
             there
             is
             not
             the
             like
             reason
             to
             
             keep
             off
             scandalous
             persons
             from
             the
             Sacrament
             for
             other
             scandalls
             beside
             these
             enumerate
             in
             the
             Ordinance
             of
             Parliament
             .
             Nay
             ,
             and
             he
             must
             confine
             himself
             within
             a
             nearower
             circle
             ,
             then
             so
             ;
             for
             the
             Parliament
             hath
             been
             pleased
             to
             think
             of
             some
             course
             for
             new
             emergent
             cases
             ,
             that
             the
             door
             may
             not
             be
             shut
             for
             the
             future
             upon
             the
             Remonstrances
             of
             Elderships
             concerning
             cases
             not
             expressed
             .
             I
             know
             the
             Gentleman
             is
             free
             to
             choose
             his
             own
             Theme
             to
             treat
             of
             ,
             and
             he
             may
             handle
             what
             cases
             of
             Conscience
             he
             shall
             think
             fit
             for
             the
             Churches
             edification
             .
             But
             since
             he
             professeth
             in
             the
             Conclusion
             of
             his
             foure
             Questions
             and
             in
             the
             Preface
             before
             his
             Vindication
             ,
             and
             in
             divers
             other
             passages
             ,
             that
             his
             scope
             is
             to
             expedite
             a
             regular
             settlement
             of
             Church
             Discipline
             ,
             without
             such
             a
             power
             of
             suspending
             the
             scandalous
             ,
             as
             is
             now
             desired
             to
             be
             setled
             in
             the
             new
             Elderships
             ,
             and
             manifestly
             reflecteth
             upon
             one
             of
             the
             Assemblies
             Petitions
             concerning
             that
             businesse
             ,
             as
             hath
             been
             said
             ;
             yea
             the
             first
             words
             of
             his
             Queres
             tell
             us
             ,
             he
             spoke
             to
             the
             point
             in
             present
             publike
             agitation
             ,
             the
             case
             standing
             thus
             ;
             I
             must
             put
             him
             in
             mind
             (
             under
             favour
             )
             that
             he
             hath
             not
             been
             a
             little
             out
             of
             the
             way
             ,
             nor
             a
             little
             wide
             from
             the
             mark
             .
          
           
             And
             if
             the
             Question
             were
             which
             of
             these
             Tenents
             (
             Master
             Prynnes
             or
             ours
             ,
             )
             concerning
             Suspension
             ,
             doth
             best
             agree
             with
             the
             mind
             of
             the
             Parliament
             ,
             let
             us
             heare
             their
             own
             Ordinance
             dated
             March
             14.
             1645.
             the
             words
             are
             these
             :
             
               yet
               were
               the
               fundamentalls
               and
               substantiall
               parts
               of
               that
               Government
               long
               since
               setled
               in
               persons
               by
               and
               over
               whom
               it
               was
               to
               be
               exercised
               ,
               and
               the
               nature
               ,
               extent
               ,
               and
               respective
               subordination
               of
               their
               power
               was
               limitted
               and
               defined
               ;
               onely
               concerning
               the
               administration
               of
               the
               Sacrament
               of
               the
               Lords
               Supper
               ,
               how
               all
               such
               persons
               as
               were
               guilty
               of
               notorious
               and
               scandalous
               Offences
               might
               be
               suspended
               from
               it
               ,
               some
               difficulty
               arising
               ,
               not
               so
               much
               in
               the
               Matter
               it self
               ,
               as
               in
               the
               Manner
               ,
               how
               it
               should
               be
               done
               ,
               and
               who
               should
               be
               the
               Judges
               of
               the
               Offence
               :
               The
               Lords
               and
               Commons
               having
               it
               alwayes
               in
               their
               purpose
               and
               Intention
               ,
               and
               it
               being
               accordingly
               declared
               and
               Resolved
               by
               them
               That
               all
               sorts
               of
               notorious
               scandalous
               Offenders
               should
               be
               suspended
               from
               the
               Sacrament
               ,
            
             Which
             is
             the
             very
             point
             so
             much
             opposed
             by
             Master
             Prynne
             ;
             for
             the
             controversie
             moved
             by
             him
             is
             not
             so
             much
             
             concerning
             the
             manner
             ,
             or
             who
             should
             be
             the
             Judges
             ,
             as
             concerning
             the
             matter
             it selfe
             :
             he
             contending
             that
             all
             sorts
             of
             notorious
             scandalous
             offenders
             should
             not
             be
             suspended
             from
             the
             Sacrament
             ,
             but
             onely
             such
             as
             are
             excommunicated
             and
             excluded
             from
             the
             hearing
             of
             the
             Word
             ,
             Prayer
             ,
             and
             all
             other
             publique
             Ordinances
             .
          
           
             Having
             now
             removed
             so
             many
             mistakes
             of
             the
             true
             state
             of
             the
             question
             :
             that
             which
             is
             in
             controversie
             is
             plainly
             this
             ;
             Whether
             according
             to
             the
             word
             of
             God
             there
             ought
             to
             be
             in
             the
             Elderships
             of
             Churches
             a
             spirituall
             power
             and
             authority
             ,
             by
             which
             they
             that
             are
             called
             brethren
             ,
             that
             is
             ,
             Church
             members
             ,
             or
             Officers
             ,
             for
             the
             publique
             scandall
             of
             a
             prophane
             life
             ,
             or
             of
             pernicious
             doctrine
             ,
             or
             for
             a
             private
             offence
             obstinately
             continued
             in
             after
             admonitions
             ,
             and
             so
             growing
             to
             a
             publique
             scandall
             ,
             are
             upon
             proofe
             of
             such
             scandall
             to
             be
             suspended
             from
             the
             Lords
             Table
             untill
             signes
             of
             repentance
             appeare
             in
             them
             ;
             and
             if
             they
             continue
             contumacious
             ,
             are
             in
             the
             name
             of
             Jesus
             Christ
             to
             be
             excommunicate
             and
             cut
             off
             from
             all
             membership
             and
             communion
             with
             the
             Church
             ,
             and
             their
             sinnes
             pronounced
             to
             be
             bound
             on
             earth
             ,
             and
             by
             consequence
             in
             Heaven
             ,
             untill
             by
             true
             and
             sincere
             repentance
             they
             turne
             to
             God
             ,
             and
             by
             the
             declaration
             of
             such
             repentance
             be
             reconciled
             unto
             the
             Church
             .
             The
             affirmative
             is
             the
             received
             doctrine
             of
             the
             reformed
             Churches
             ,
             whereunto
             I
             adhere
             .
             The
             first
             part
             of
             it
             concerning
             Suspension
             ,
             is
             utterly
             denyed
             by
             M
             r
             Prynne
             ,
             which
             breaketh
             the
             concatenation
             and
             order
             of
             Church
             discipline
             held
             forth
             in
             the
             question
             now
             stated
             .
             Whether
             he
             denieth
             also
             Excommunication
             by
             Elderships
             to
             be
             an
             Ordinance
             and
             Institution
             of
             Christ
             ,
             and
             onely
             holdeth
             it
             to
             be
             lawfull
             and
             warrantable
             by
             the
             word
             of
             God
             ,
             I
             am
             not
             certaine
             .
             If
             he
             do
             ,
             then
             he
             holds
             the
             totall
             negative
             of
             this
             present
             question
             .
             However
             I
             am
             sure
             he
             hath
             gone
             about
             to
             take
             away
             some
             of
             the
             principall
             Scripturall
             foundations
             and
             pillars
             upon
             which
             Excommunication
             is
             builded
             .
             *
             As
             touching
             the
             gradation
             and
             order
             in
             the
             question
             as
             now
             stated
             ,
             it
             is
             meant
             positively
             and
             exclusively
             ,
             that
             such
             a
             gradation
             not
             onely
             may
             but
             ought
             to
             be
             observed
             ordinarily
             (
             which
             M
             r
             Prynne
             denieth
             )
             although
             I
             deny
             not
             tha●
             for
             some
             publique
             enormous
             ,
             haynous
             abominations
             ,
             
             there
             may
             be
             (
             without
             such
             degrees
             of
             proceeding
             )
             a
             present
             cutting
             off
             by
             Excommunication
             .
             But
             this
             belongs
             not
             to
             the
             present
             controversie
             .
          
        
         
           
             
               CHAP.
               II.
            
             Whether
             
               Matth.
               18.
               15
               ,
               16
               ,
               17.
            
             prove
             Excommunication
             .
          
           
             THe
             second
             point
             of
             difference
             is
             concerning
             Matth.
             18.
             
             M
             r
             Prynne
             in
             the
             first
             of
             his
             foure
             questions
             told
             us
             that
             the
             words
             Matth.
             18.
             17.
             
             
               Let
               him
               be
               to
               thee
               as
               an
               Heathen
               man
               and
               a
               Publican
               ,
            
             are
             meant
             onely
             of
             personall
             private
             trespasses
             between
             man
             and
             man
             ,
             not
             publique
             scandalous
             sinnes
             against
             the
             Congregation
             :
             and
             that
             t
             is
             not
             said
             ,
             
               Let
               him
               be
               to
               the
               whole
               Church
               ,
               but
               let
               him
               be
               to
               Thee
               ,
               &c.
               
            
             This
             I
             did
             in
             my
             Sermon
             retort
             .
             For
             if
             
               to
               thee
            
             ,
             for
             a
             personall
             private
             trespasse
             ;
             much
             more
             
               to
               the
               whole
               Church
            
             ,
             for
             a
             publique
             scandalous
             sinne
             ,
             whereby
             he
             trespasseth
             against
             the
             whole
             Congregation
             .
             Yea
             ,
             it
             followeth
             upon
             his
             interpretation
             ,
             that
             he
             may
             account
             the
             whole
             Church
             as
             Heathens
             and
             Publicans
             ,
             if
             all
             the
             members
             of
             the
             Church
             doe
             him
             a
             personall
             injury
             ,
             whereupon
             I
             left
             this
             to
             be
             considered
             by
             every
             man
             of
             understanding
             ,
             whether
             if
             a
             private
             man
             may
             account
             the
             whole
             Church
             as
             Heathens
             and
             Publicans
             for
             a
             personall
             injury
             done
             to
             himselfe
             alone
             ,
             it
             will
             not
             follow
             that
             much
             more
             the
             whole
             Church
             may
             account
             a
             man
             as
             a
             Heathen
             and
             Publican
             ,
             for
             a
             publique
             scandalous
             sinne
             against
             the
             whole
             Church
             .
             M
             r
             Prynne
             in
             his
             Vindication
             ,
             pag.
             3.
             glanceth
             at
             this
             objection
             ,
             but
             he
             takes
             notice
             onely
             of
             the
             halfe
             of
             it
             ,
             and
             he
             is
             so
             farre
             from
             turning
             off
             my
             retortion
             ,
             that
             he
             confirmeth
             it
             ;
             for
             pag.
             4.
             he
             confesseth
             that
             every
             Christian
             hath
             free
             power
             by
             Gods
             word
             to
             esteeme
             not
             onely
             a
             particular
             brother
             ,
             but
             all
             the
             members
             of
             a
             Congregation
             ,
             as
             Heathens
             and
             Publicans
             ,
             if
             he
             or
             they
             continue
             impenitent
             in
             the
             case
             of
             private
             injuries
             ,
             after
             admonition
             .
             
             Now
             my
             exception
             against
             his
             Quere
             remains
             unanswered
             .
             If
             I
             may
             esteem
             the
             whole
             Church
             as
             Heathens
             and
             Publicans
             ,
             when
             they
             doe
             me
             an
             injury
             and
             continue
             impenitent
             therein
             :
             may
             not
             the
             whole
             Church
             esteem
             me
             as
             an
             Heathen
             man
             and
             a
             Publican
             ,
             when
             I
             commit
             a
             publique
             and
             scandalous
             trespasse
             against
             the
             whole
             Church
             ,
             and
             continues
             impenitent
             therein
             ?
             Shall
             a
             private
             man
             have
             power
             to
             cast
             off
             the
             whole
             Church
             as
             Heathens
             and
             Publicans
             ?
             and
             shall
             not
             the
             whole
             Church
             have
             power
             to
             cast
             off
             one
             man
             as
             an
             Heathen
             and
             Publican
             ?
             I
             know
             he
             understands
             those
             words
             ,
             
               Let
               him
               be
               to
               thee
               as
               a
               Heathen
               man
               and
               a
               Publican
               ,
            
             in
             another
             sence
             then
             either
             the
             reformed
             Churches
             doe
             ,
             or
             the
             ancient
             Churches
             did
             ,
             and
             takes
             the
             meaning
             to
             be
             of
             avoyding
             fellowship
             and
             familiarity
             with
             him
             ,
             before
             any
             sentence
             of
             Excommunication
             passed
             against
             the
             offender
             .
             But
             however
             my
             argument
             from
             proportion
             will
             hold
             .
             If
             civill
             fellowship
             must
             be
             refused
             ,
             because
             of
             obstinacy
             in
             a
             civill
             injury
             ,
             why
             shall
             not
             spirituall
             or
             Church-fellowship
             be
             refused
             to
             him
             that
             hath
             committed
             a
             spirituall
             injury
             or
             trespasse
             against
             the
             Church
             ?
             If
             private
             fellowship
             ought
             to
             be
             denied
             unto
             him
             that
             will
             not
             repent
             of
             a
             private
             injury
             ,
             why
             shall
             not
             publique
             fellowship
             in
             eating
             and
             drinking
             with
             the
             Church
             at
             the
             Lords
             Table
             be
             denied
             unto
             him
             that
             will
             not
             repent
             of
             a
             publique
             scandall
             given
             to
             the
             Congregation
             ?
             Are
             the
             rules
             of
             Church
             fellowship
             looser
             and
             wider
             than
             the
             rules
             of
             civill
             fellowship
             ?
             or
             are
             they
             straiter
             ?
             Is
             the
             way
             of
             communion
             of
             Saints
             broader
             than
             the
             way
             of
             civill
             communion
             ?
             or
             is
             it
             narrower
             ?
             Peradventure
             he
             will
             say
             ,
             that
             the
             whole
             Church
             ,
             that
             is
             ,
             all
             the
             members
             of
             the
             Church
             ,
             have
             power
             to
             withdraw
             from
             an
             obstinate
             scandalous
             brother
             ,
             that
             is
             ,
             to
             have
             no
             fraternall
             converse
             or
             private
             Christian
             fellowship
             with
             him
             .
             Well
             then
             :
             If
             thus
             farre
             he
             be
             as
             a
             Heathen
             and
             a
             Publican
             to
             the
             whole
             Church
             distributively
             ,
             how
             shall
             he
             be
             as
             a
             Christian
             brother
             to
             the
             whole
             Church
             collectively
             ;
             If
             all
             the
             members
             of
             the
             Church
             severally
             withdraw
             fellowship
             from
             him
             even
             before
             he
             be
             excommunicated
             ,
             how
             shall
             the
             whole
             Church
             together
             be
             bound
             to
             keepe
             fellowship
             with
             him
             till
             he
             be
             excommunicated
             ?
             Instead
             of
             loosing
             such
             knots
             ,
             M
             r
             Prynne
             undertakes
             to
             prove
             another
             thing
             ,
             that
             this
             Text
             
             of
             Matthew
             is
             not
             meane
             of
             Excommunication
             or
             Church
             censures
             ,
             and
             that
             the
             Church
             in
             this
             Text
             was
             not
             any
             Ecclesiasticall
             Consistory
             (
             here
             he
             citeth
             Iosephus
             ,
             as
             if
             he
             had
             spoken
             of
             that
             Text
             )
             but
             onely
             the
             Sanhedrin
             or
             Court
             of
             civill
             Justice
             .
             But
             though
             all
             this
             were
             true
             which
             he
             saith
             ,
             yet
             there
             may
             be
             a
             good
             argument
             drawn
             by
             necessary
             consequence
             from
             this
             Text
             to
             prove
             Excommunication
             .
             Which
             Grotius
             did
             well
             perceive
             :
             for
             in
             his
             annotations
             upon
             the
             place
             ,
             after
             he
             hath
             told
             his
             opinion
             that
             excommunication
             is
             not
             meant
             in
             this
             Text
             ,
             he
             addeth
             ,
             that
             he
             hath
             elsewhere
             spoken
             of
             the
             antiquity
             and
             necessity
             of
             Excommunication
             :
             
               quanquam
               ad
               eam
               ex
               hoc
               etiam
               loco
               non
               absurde
               argumentum
               duci
               p●…sse
               ,
               non
               negaverim
               :
               though
               I
               will
               not
               deny
               ,
            
             saith
             he
             ,
             
               that
               even
               from
               this
               place
               ,
               the
               argument
               may
               be
               drawn
               to
               excommunication
               without
               any
               absurdity
               .
            
             My
             argument
             afore-mentioned
             will
             hold
             good
             even
             from
             Master
             Prynnes
             owne
             exposition
             .
             Thus
             farre
             I
             have
             gone
             upon
             a
             consession
             :
             now
             to
             the
             confutation
             .
             Before
             I
             come
             to
             his
             reasons
             ,
             I
             observe
             in
             his
             margent
             a
             double
             mistake
             of
             the
             testimony
             of
             Scapula
             .
             First
             ,
             he
             sends
             us
             to
             Scapula
             to
             learn
             that
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             signifieth
             any
             civill
             assembly
             or
             councell
             ,
             as
             well
             as
             an
             Ecclesiasticall
             Presbytery
             .
             Yes
             :
             Scapula
             tels
             us
             ,
             it
             hath
             in
             Heathen
             writers
             a
             generall
             signification
             ,
             to
             expresse
             any
             Assembly
             called
             forth
             .
             But
             he
             addeth
             immediately
             ,
             that
             in
             the
             writing
             of
             Christians
             it
             signifieth
             the
             assembly
             of
             such
             as
             are
             called
             to
             eternall
             life
             and
             doe
             professe
             Christian
             Religion
             .
             Since
             therefore
             it
             hath
             not
             the
             same
             signification
             in
             Heathen
             writings
             ,
             and
             in
             the
             New
             Testament
             ,
             he
             should
             have
             shewed
             us
             where
             the
             word
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             in
             the
             new
             Testament
             doth
             signifie
             a
             civill
             Court
             of
             Justice
             .
             I
             hope
             the
             holy
             Ghost
             did
             speake
             so
             in
             this
             place
             as
             he
             might
             be
             understood
             ,
             and
             to
             take
             the
             word
             Church
             here
             ,
             in
             that
             sence
             which
             it
             hath
             nowhere
             else
             in
             the
             new
             Testament
             ,
             doth
             not
             agree
             with
             that
             received
             maxime
             ,
             That
             Scripture
             is
             to
             be
             expounded
             by
             Scripture
             .
             I
             finde
             indeed
             the
             word
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             used
             for
             a
             Civill
             assembly
             ,
             Acts
             19.
             39
             ,
             41.
             
             But
             as
             that
             is
             an
             Heathen
             assembly
             ,
             so
             it
             is
             not
             the
             Evangelist
             Luke
             his
             expression
             otherwise
             then
             recitative
             :
             that
             is
             ,
             he
             mentioneth
             an
             Heathen
             assembly
             under
             that
             name
             by
             which
             Heathens
             themselves
             called
             it
             .
             His
             other
             mistake
             of
             Scapula
             ,
             is
             ,
             the
             citing
             of
             him
             for
             that
             assertion
             ,
             
             that
             the
             Church
             in
             this
             Text
             is
             not
             an
             Ecclesiasticall
             Con
             sistory
             .
             Whereas
             Scapula
             doth
             expound
             the
             Church
             Matth.
             18.
             to
             be
             meant
             of
             the
             Presbytery
             or
             Colledge
             of
             Elders
             ,
             (
             as
             g
             
               Stephani
               Thesaurus
            
             doth
             also
             )
             and
             having
             told
             that
             the
             word
             signifieth
             the
             whole
             Christian
             Church
             :
             also
             particular
             Congregations
             :
             he
             addeth
             two
             more
             restricted
             significations
             :
             sometimes
             it
             signifieth
             a
             Christian
             family
             :
             sometimes
             the
             Presbytery
             ;
             for
             this
             last
             he
             citeth
             Matth.
             18.
             
             Now
             I
             proceed
             to
             M
             r
             Prynnes
             Reasons
             .
             First
             ,
             saith
             he
             ,
             this
             Text
             
               speakes
               not
               at
               all
               of
               any
               publique
               scandalous
               sinne
               against
               the
               Church
               or
               Congregation
               ,
               the
               proper
               object
               of
               Church
               censures
               ,
               but
               onely
               of
               private
               civill
               trespasses
               between
               man
               and
               man
               ,
               as
               is
               evident
               by
               the
               words
               ,
               If
               thy
               brother
               trespasse
               against
               thee
               ,
               goe
               and
               tell
               him
               his
               fault
               between
               him
               and
               thee
               ,
               &c.
               
               Answ.
            
             We
             have
             ever
             understood
             that
             place
             of
             such
             trespasses
             ,
             which
             grow
             publique
             afterwards
             by
             the
             offenders
             obstinacy
             after
             admonition
             .
             Yet
             the
             trespasse
             here
             meant
             ,
             may
             be
             often
             such
             as
             even
             at
             first
             is
             scandalous
             to
             more
             then
             one
             .
             Such
             a
             case
             falleth
             under
             Christs
             rule
             here
             ,
             and
             is
             not
             excluded
             .
             Wherein
             observe
             Durand
             upon
             the
             fourth
             Book
             of
             the
             Master
             of
             Sentences
             Dist.
             19.
             
             Quest.
             4.
             
             
               But
               if
            
             ,
             saith
             he
             ,
             
               the
               sinne
               be
               not
               altogether
               secret
               ,
               nor
               altogether
               knowne
               ,
               that
               is
               ,
               such
               as
               is
               known
               to
               many
               by
               whom
               he
               may
               be
               convict
               ,
               or
               be
               is
               ill
               reported
               of
               among
               grave
               persons
               ,
               though
               the
               publique
               fame
               be
               not
               against
               him
               ,
               so
               the
               procedor
               which
               Christ
               hath
               set
               us
               in
               the
               Gospell
               ,
               seemeth
               to
               have
               place
               ,
               to
               wit
               ,
               that
               first
               he
               may
               be
               secretly
               admonished
               ,
               concerning
               his
               amendment
               ;
               which
               if
               it
               profit
               not
               ,
               that
               he
               may
               be
               admonished
               concerning
               his
               amendment
               before
               those
               who
               know
               the
               fact
               ;
               but
               if
               that
               also
               doe
               not
               profit
               ,
               that
               then
               he
               may
               be
               declared
               to
               the
               Church
               .
            
             But
             if
             we
             should
             grant
             that
             no
             other
             trespasse
             is
             meant
             here
             ,
             but
             a
             private
             trespasse
             ,
             yet
             I
             aske
             ,
             is
             there
             no
             private
             trespasse
             but
             that
             which
             is
             civill
             ?
             The
             Schoolmen
             writing
             
               de
               scandalo
            
             will
             tell
             him
             that
             one
             brother
             trespasseth
             against
             another
             when
             he
             scandalizeth
             him
             by
             any
             sinfull
             example
             ,
             though
             without
             any
             civill
             injury
             .
             Nay
             it
             s
             the
             greatest
             trespasse
             which
             is
             committed
             against
             the
             soule
             of
             our
             neighbour
             :
             scandall
             is
             soule
             murther
             .
             It
             is
             a
             breach
             of
             the
             Law
             of
             love
             ,
             not
             onely
             by
             omission
             ,
             but
             by
             commission
             .
             He
             that
             is
             commanded
             to
             edifie
             his
             brother
             ,
             and
             then
             giveth
             scandall
             to
             him
             ,
             doth
             he
             not
             trespasse
             against
             his
             brother
             ?
             The
             like
             answer
             
             I
             return
             to
             that
             which
             he
             addeth
             ,
             that
             
               Luke
               relating
            
             the
             same
             thing
             
               without
               any
               Dic
               Ecclesiae
               ,
               Luk.
            
             17.
             3
             ,
             4
             
               puts
               it
               out
               of
               question
               ,
               if
               compared
               with
               Gen.
            
             52.
             31.
             
             (
             there
             is
             no
             such
             Scripture
             )
             1
             Sam.
             25.
             28.
             
             What
             ?
             out
             of
             question
             .
             Doth
             he
             not
             find
             scandalous
             sins
             in
             the
             two
             verses
             immediately
             preceding
             in
             Luke
             ,
             and
             thereupon
             it
             s
             immediatly
             added
             ,
             
               Take
               heed
               to
               your selves
               ,
               if
               thy
               brother
               trespasse
               against
               thee
               ,
               rebuke
               him
               ,
               and
               if
               he
               repent
               ,
               forgive
               him
               .
            
             Can
             not
             a
             Christian
             rebuke
             his
             brother
             who
             scandalizeth
             him
             ,
             and
             if
             he
             repent
             forgive
             him
             ?
             Luke
             needed
             not
             adde
             
               Dic
               Ecclesiae
            
             ,
             because
             he
             speaks
             of
             a
             repenting
             brother
             ,
             not
             of
             an
             impenitent
             brother
             ,
             after
             private
             admonition
             .
             And
             that
             scandalous
             trespasses
             are
             understood
             Matth.
             18.
             19.
             
             (
             as
             
               Augustine
               ,
               Tostatus
            
             ,
             and
             many
             others
             have
             observed
             )
             may
             thus
             appeare
             .
             1.
             
             Scandals
             are
             the
             greatest
             and
             worst
             trespasses
             ,
             as
             hath
             been
             said
             ,
             and
             
               woe
               unto
               the
               world
               because
               of
               offences
               .
            
             Surely
             Jesus
             Christ
             did
             intend
             to
             provide
             a
             remedy
             against
             the
             greatest
             evils
             ,
             rather
             than
             against
             the
             lesser
             .
             2.
             
             Christ
             would
             not
             be
             Judge
             of
             civill
             injuries
             ,
             Luke
             12.
             14.
             
             How
             can
             it
             be
             then
             supposed
             that
             he
             giveth
             here
             Lawes
             concerning
             civill
             rather
             then
             spirituall
             injuries
             ?
             3.
             
             Christ
             saith
             ,
             
               If
               be
               shall
               heare
            
             (
             not
             repaire
             )
             
               thee
               ,
               thou
               hast
               gained
            
             (
             not
             thy
             goods
             or
             thy
             good
             name
             ,
             or
             the
             like
             ,
             but
             )
             
               thy
               brother
            
             .
             Intimating
             ,
             that
             it
             s
             not
             a
             mans
             owne
             interest
             ,
             but
             the
             rescuing
             of
             his
             brothers
             soule
             from
             sinne
             and
             scandall
             ,
             which
             is
             here
             sought
             .
             M
             r
             Prynne
             himselfe
             confirmeth
             it
             not
             a
             little
             ,
             for
             he
             takes
             the
             meaning
             to
             be
             of
             avoyding
             a
             brothers
             company
             ,
             in
             the
             case
             of
             a
             civill
             or
             private
             injury
             ,
             if
             he
             
               continue
               impenitent
               after
               admonition
            
             .
             Now
             what
             if
             he
             that
             hath
             done
             the
             injury
             make
             full
             reparation
             ,
             and
             all
             reall
             satisfaction
             to
             the
             brother
             injured
             ,
             and
             yet
             continue
             impenient
             shewing
             no
             symptome
             at
             all
             of
             repentance
             ,
             must
             he
             not
             by
             M
             r
             Prynnes
             exposition
             be
             esteemed
             as
             an
             heathen
             man
             and
             a
             Publican
             ,
             because
             of
             his
             visible
             and
             scandalous
             impenitency
             ?
             How
             often
             hath
             it
             been
             seen
             that
             a
             man
             was
             compelled
             by
             Law
             ,
             or
             perswaded
             by
             friends
             to
             make
             a
             reall
             restitution
             and
             full
             satisfaction
             for
             a
             civill
             or
             personall
             injury
             ;
             and
             yet
             hath
             given
             very
             great
             scandall
             by
             his
             impenitency
             ,
             not
             so
             much
             as
             confessing
             ,
             but
             still
             defending
             and
             justifying
             his
             sinfull
             act
             ,
             in
             his
             discourses
             ?
             4.
             
             The
             dependency
             upon
             the
             preceding
             parts
             of
             that
             Chapter
             confirmeth
             it
             :
             from
             the
             beginning
             of
             
             the
             Chapter
             to
             this
             very
             Text
             ,
             vers
             .
             15.
             
             Christ
             hath
             been
             upon
             the
             doctrine
             of
             scandals
             ,
             warning
             us
             not
             to
             offend
             so
             much
             as
             one
             of
             his
             little
             ones
             ,
             which
             he
             presseth
             by
             divers
             arguments
             .
             5.
             
             The
             Erastians
             and
             we
             doe
             both
             agree
             in
             this
             ,
             that
             Christ
             here
             hath
             a
             respect
             to
             the
             Jewish
             Government
             .
             Now
             the
             trespasses
             for
             which
             men
             were
             excommunicate
             by
             the
             Jewish
             Sanhedrin
             were
             scandalous
             trespasses
             ,
             such
             as
             the
             despising
             of
             any
             of
             the
             precepts
             of
             the
             law
             of
             Moses
             ,
             or
             Statutes
             of
             the
             Scribes
             :
             The
             doing
             of
             servile
             worke
             upon
             Easter
             Eve
             :
             The
             mentioning
             of
             the
             Name
             of
             God
             rashly
             ,
             or
             by
             a
             vaine
             oath
             :
             The
             inducing
             of
             others
             to
             prophane
             the
             Name
             of
             God
             ,
             or
             to
             eate
             holy
             things
             without
             the
             holy
             place
             ;
             and
             the
             like
             ;
             More
             of
             this
             elsewhere
             ,
             in
             the
             24
             causes
             of
             the
             Jewish
             Excommunication
             .
             6.
             
             M
             r
             Prynne
             expoundeth
             this
             Text
             in
             Matthew
             by
             1
             Cor.
             5.
             9
             ,
             10
             ,
             11
             ,
             12.
             but
             there
             the
             Apostle
             intends
             the
             purging
             of
             the
             Church
             from
             scandals
             ,
             whether
             those
             scandals
             have
             any
             private
             injury
             in
             them
             or
             not
             .
             Instance
             in
             Idolatry
             and
             drunkennesse
             ,
             there
             mentioned
             .
             7.
             
             I
             can
             also
             (
             without
             yeelding
             the
             least
             advantage
             to
             the
             Erastian
             cause
             )
             admit
             and
             suppose
             that
             which
             is
             so
             much
             pressed
             both
             by
             Erastus
             ,
             M
             r
             Prynne
             ,
             and
             others
             ,
             viz.
             that
             these
             words
             ,
             
               If
               thy
               brother
               trespasse
               against
               thee
               ,
            
             are
             spoken
             of
             a
             personall
             injury
             between
             man
             and
             man
             ,
             Though
             I
             doe
             not
             grant
             the
             thing
             ,
             yet
             I
             am
             content
             ,
             even
             upon
             their
             own
             supposition
             ,
             to
             argue
             from
             this
             Text.
             And
             first
             ,
             it
             may
             be
             answered
             with
             
               Aegi
               dius
               de
               Coninck
               .
               de
               actib
               .
               supernat
               .
               Disp.
            
             28.
             
             Dub.
             8.
             that
             Christ
             doth
             not
             speake
             of
             the
             case
             of
             personall
             injuries
             ,
             as
             if
             he
             meant
             to
             restrict
             unto
             such
             cases
             the
             order
             of
             proceeding
             for
             gaining
             of
             the
             offenders
             soule
             from
             sinne
             ;
             h
             
               but
               onely
               for
               examples
               sake
               he
               brought
               such
               kind
               of
               sinne
               ,
               of
               which
               it
               might
               have
               been
               most
               doubted
               ,
               whether
               in
               the
               reproofe
               thereof
               this
               order
               be
               to
               be
               kept
               ,
               and
               in
               which
               it
               can
               be
               most
               hardly
               observed
               ,
               in
               respect
               of
               the
               innate
               desire
               of
               revenge
               in
               many
               .
            
             2.
             
             Let
             our
             opposites
             themselves
             say
             ,
             whether
             we
             ought
             not
             in
             conscience
             and
             duty
             ,
             endeavour
             the
             gaining
             of
             an
             offending
             brothers
             soule
             ,
             when
             we
             see
             him
             commit
             a
             trespasse
             against
             God
             ,
             which
             is
             no
             personall
             injury
             to
             our selves
             ,
             as
             well
             as
             when
             the
             trespasse
             is
             a
             personall
             injury
             .
             3.
             
             As
             this
             order
             of
             proceeding
             here
             prescribed
             by
             Christ
             ,
             is
             (
             in
             the
             case
             of
             a
             personall
             injury
             )
             the
             greatest
             triall
             of
             Christian
             love
             
             in
             the
             person
             offended
             ,
             so
             it
             may
             (
             by
             Gods
             blessing
             )
             be
             the
             stronger
             and
             more
             efficacious
             upon
             the
             person
             offending
             ,
             to
             conquer
             and
             overcome
             his
             spirit
             ,
             while
             he
             that
             might
             prosecute
             him
             in
             a
             legall
             and
             criminall
             way
             ,
             commeth
             in
             meeknesse
             and
             love
             to
             admonish
             him
             ,
             and
             to
             endeavour
             the
             gaining
             of
             him
             from
             sin
             by
             repentance
             .
             Which
             is
             the
             observation
             of
             Chrysostome
             upon
             the
             place
             ,
             
               for
               if
               he
               that
               might
               demand
               punishment
               upon
               him
               ,
               even
               that
               man
               be
               seen
               to
               be
               taking
               care
               of
               his
               salvation
               ,
               this
               most
               of
               all
               other
               things
               is
               able
               to
               make
               him
               ashamed
               ,
               and
               to
               yeeld
               .
            
             4.
             
             If
             it
             be
             a
             civill
             and
             personall
             injury
             matterially
             ,
             yet
             it
             comes
             not
             in
             here
             under
             that
             formall
             consideration
             ,
             but
             partly
             as
             a
             scandall
             to
             him
             that
             hath
             received
             the
             injury
             (
             so
             that
             Chrysostome
             doth
             rightly
             make
             this
             Text
             to
             hang
             together
             with
             that
             which
             was
             said
             before
             in
             the
             same
             Chapter
             concerning
             scandals
             )
             partly
             as
             a
             soul-destroying
             sinne
             upon
             him
             that
             doth
             the
             wrong
             ,
             which
             doth
             endanger
             his
             salvation
             :
             And
             if
             under
             such
             a
             notion
             private
             injuries
             be
             here
             spoken
             of
             ,
             then
             what
             have
             our
             opposites
             gained
             ?
             5.
             
             The
             scope
             also
             is
             not
             civill
             but
             wholly
             spirituall
             ;
             which
             Chrysostome
             doth
             very
             well
             explaine
             .
             Hom.
             60.
             
               in
               Matth.
               What
               is
               it
            
             ,
             if
             he
             shall
             heare
             thee
             ?
             
               if
               he
               shall
               be
               perswaded
               to
               condemne
               himselfe
               of
               sinne
               .
            
             Thou
             hast
             gained
             thy
             brother
             ,
             
               he
               saith
               not
               thou
               bast
               a
               sufficient
               punishment
               or
               satisfaction
               ,
               but
               thou
               hast
               gained
               thy
               brother
               .
            
             And
             after
             ,
             
               He
               saith
               not
               accuse
               ,
               nor
               censure
               ,
               nor
               demand
               punishments
               ,
               but
               convince
               ,
               saith
               he
               .
            
             The
             Context
             confirmeth
             it
             ;
             for
             these
             words
             are
             added
             immediately
             after
             the
             parable
             of
             bringing
             home
             the
             lost
             sheep
             .
             Which
             parable
             we
             have
             also
             Luke
             15.
             (
             where
             it
             is
             not
             applied
             to
             the
             reducing
             of
             such
             as
             have
             done
             private
             injuries
             ,
             but
             of
             Publicans
             and
             sinners
             who
             were
             publiquely
             scandalous
             :
             this
             I
             thought
             good
             to
             note
             by
             the
             way
             )
             
               Ammonius
               Alexandrinus
               de
               Quatuor
               Evang.
               consonantia
               ,
               cap.
            
             96
             ,
             97.
             doth
             together
             with
             the
             parable
             of
             the
             lost
             sheep
             ,
             adde
             also
             the
             other
             two
             ,
             of
             the
             lost
             penny
             ,
             and
             the
             lost
             sonne
             ,
             immediately
             before
             these
             words
             ,
             
               If
               thy
               brother
               trespasse
               against
               thee
               &c.
            
             6.
             
             And
             suppose
             that
             the
             businesse
             hath
             its
             rise
             and
             beginning
             from
             a
             personall
             injury
             ,
             verse
             15.
             yet
             the
             trespasse
             for
             which
             the
             man
             is
             to
             be
             held
             as
             a
             Heathen
             and
             Publican
             ,
             is
             a
             publique
             scandalous
             sinne
             against
             the
             Church
             or
             Congregation
             ,
             namely
             his
             neglecting
             to
             heare
             the
             
             Church
             vers
             .
             17.
             for
             it
             is
             not
             his
             first
             trespasse
             ,
             but
             his
             contumacy
             against
             the
             Church
             ,
             which
             by
             this
             Text
             is
             to
             make
             him
             esteemed
             as
             an
             Heathen
             and
             a
             Publican
             .
          
           
             Before
             I
             leave
             this
             point
             ,
             I
             will
             answer
             the
             chief
             Argument
             by
             which
             Eràstus
             would
             prove
             that
             this
             Text
             is
             meant
             only
             of
             private
             civill
             injuries
             :
             because
             (
             saith
             he
             )
             the
             trespasse
             here
             spoken
             of
             is
             no
             other
             then
             what
             one
             brother
             may
             forgive
             to
             another
             .
             I
             answer
             ,
             both
             he
             and
             Master
             Prynne
             doe
             suppose
             this
             Text
             Mat.
             15
             ,
             16
             ,
             17.
             to
             be
             parallell
             to
             that
             in
             Luk.
             17.
             3.
             4.
             which
             they
             take
             for
             granted
             ,
             without
             proof
             or
             reason
             .
             Certainly
             there
             is
             a
             great
             difference
             between
             the
             purpose
             and
             scope
             of
             the
             one
             place
             and
             of
             the
             other
             .
             It
             will
             be
             replyed
             that
             even
             in
             this
             very
             Chapter
             Matth.
             18.
             the
             next
             thing
             which
             follows
             vers
             .
             21.
             is
             concerning
             personall
             injuries
             which
             one
             brother
             can
             and
             ought
             to
             forgive
             to
             another
             .
             
               Then
               came
            
             Peter
             
               to
               him
               and
               said
               ,
               Lord
               how
               oft
               shall
               my
               Brother
               sinne
               against
               me
               ,
               and
               I
               forgive
               him
               ?
               &c.
            
             To
             that
             I
             answer
             .
             1.
             
             We
             cannot
             gather
             from
             the
             Text
             that
             Peter
             did
             propound
             this
             question
             immediately
             after
             or
             upon
             occasion
             of
             that
             which
             went
             before
             vers
             .
             15
             ,
             16
             ,
             17
             ,
             &c.
             where
             nothing
             is
             spoken
             of
             one
             Brothers
             forgiving
             another
             .
             We
             read
             Luk.
             8.
             19.
             
             
               Then
               came
               to
               him
               his
               Mother
               and
               his
               Brethren
               ,
               &c.
            
             yet
             the
             meaning
             is
             not
             that
             his
             Mother
             and
             his
             Brethren
             came
             to
             him
             immediately
             after
             his
             speaking
             of
             the
             words
             before
             mentioned
             by
             Luke
             in
             that
             place
             ;
             for
             that
             it
             was
             not
             after
             these
             ,
             but
             after
             other
             words
             ,
             is
             plain
             from
             the
             Harmony
             of
             the
             other
             Evangelists
             Matthew
             and
             Mark.
             So
             here
             these
             words
             
               Then
               came
               Peter
            
             ,
             may
             very
             well
             relate
             to
             a
             new
             businesse
             and
             to
             another
             time
             .
             2.
             
             Or
             if
             it
             was
             the
             same
             time
             ,
             it
             might
             be
             said
             ,
             
               Then
               came
               Peter
            
             ,
             that
             is
             ,
             Peter
             being
             absent
             ,
             and
             not
             having
             heard
             that
             which
             Christ
             had
             been
             before
             speaking
             ,
             he
             came
             immediatly
             after
             ,
             &
             did
             propound
             a
             new
             Question
             .
             3.
             
             Suppose
             also
             that
             Peter
             was
             present
             and
             heard
             all
             which
             had
             been
             before
             spoken
             ,
             yet
             it
             is
             much
             doubted
             among
             Interpreters
             ,
             whence
             Peter
             had
             the
             rise
             and
             occasion
             of
             that
             Question
             .
             Some
             think
             it
             was
             upon
             his
             calling
             to
             minde
             those
             words
             in
             the
             rule
             of
             Prayer
             ,
             
               even
               as
               we
               forgive
               those
               who
               trespasse
               against
               us
               .
            
             Others
             conceive
             the
             occasion
             of
             his
             Question
             was
             that
             which
             was
             said
             vers
             .
             19.
             
             
               Againe
               I
               say
               unto
               you
               if
               two
               of
               you
               shall
               agree
               on
               earth
               ,
            
             supposing
             that
             agreement
             (
             and
             
             consequently
             forgiving
             of
             injuries
             )
             is
             necessary
             to
             make
             our
             Prayers
             the
             more
             effectuall
             ;
             for
             my
             part
             ,
             I
             think
             it
             not
             improbable
             that
             whatever
             the
             occasion
             of
             the
             Question
             was
             ,
             vers
             .
             21
             beginneth
             a
             new
             and
             distinct
             purpose
             .
             Which
             I
             take
             to
             be
             the
             reason
             why
             the
             Arabik
             here
             makes
             an
             intercision
             ,
             and
             beginneth
             the
             eight
             and
             fiftieth
             Section
             of
             Matthew
             at
             those
             words
             ,
             
               Then
               came
            
             Peter
             
               and
               said
               ,
               Lord
               how
               oft
               ,
               &c.
            
             4.
             
             And
             if
             vers
             .
             21.
             have
             a
             dependence
             upon
             that
             which
             went
             before
             ,
             it
             may
             be
             conceived
             thus
             :
             Christ
             had
             said
             ,
             
               If
               thy
               Brother
               trespasse
               against
               thee
               ,
               goe
               &
               tell
               him
               his
               fault
               betweene
               thee
               and
               him
               alone
               ,
            
             which
             supposeth
             a
             continuance
             of
             the
             former
             Christian
             fellowship
             and
             fraternall
             familiarity
             ,
             and
             that
             we
             must
             not
             cast
             off
             a
             scandalous
             Brother
             as
             lost
             ,
             or
             as
             an
             Enemy
             ,
             but
             admonish
             him
             as
             a
             Brother
             .
             This
             might
             give
             occasion
             to
             Peter
             to
             aske
             ,
             
               Lord
               how
               oft
               shall
               my
               Brother
               sinne
               against
               me
               ,
            
             that
             is
             ,
             scandalize
             me
             by
             his
             sinne
             against
             God
             ,
             (
             for
             even
             in
             Luk.
             17.
             3.
             4.
             that
             of
             forgiving
             one
             that
             trespasseth
             against
             us
             ,
             is
             added
             immediately
             after
             a
             Doctrine
             of
             scandals
             ;
             )
             
               and
               I
               forgive
               him
            
             ,
             that
             is
             ,
             as
             Grotius
             expounds
             it
             ,
             restore
             him
             to
             the
             former
             degree
             of
             friendship
             and
             intimate
             familiarity
             ,
             to
             deale
             with
             him
             thus
             as
             with
             a
             Brother
             ;
             Which
             he
             well
             distinguisheth
             from
             that
             other
             forgiving
             which
             is
             a
             not
             revenging
             .
             And
             so
             much
             of
             Master
             Prynnes
             first
             reason
             .
          
           
             His
             second
             reason
             is
             because
             the
             Mention
             of
             two
             or
             three
             witnesses
             vers
             .
             16.
             relateth
             
               onely
               to
               the
               manner
               of
               trying
               civill
               capitall
               crimes
               (
               as
               murders
               and
               the
               like
               )
               before
               the
               civill
               Magistrates
               of
               the
               Jewes
               ,
               &c.
               not
               to
               any
               proceedings
               in
               Ecclesiasticall
               causes
               ,
               in
               their
               Ecclesiasticall
               Consistories
               ,
               of
               which
               we
               find
               no
               president
               .
            
          
           
             Answ.
             1.
             
             If
             this
             hold
             ,
             then
             the
             Text
             must
             not
             be
             expounded
             indefinitely
             of
             civill
             injuries
             (
             as
             he
             did
             before
             )
             but
             of
             civill
             capitall
             injuries
             ,
             whereas
             Erastus
             takes
             the
             meaning
             to
             be
             of
             smaller
             offences
             onely
             ,
             and
             not
             of
             Capitall
             crimes
             .
             2.
             
             The
             Law
             concerning
             two
             or
             three
             witnesses
             is
             neither
             restricted
             to
             Capitall
             crimes
             ,
             nor
             to
             civill
             Judicatories
             .
             I
             appeale
             to
             the
             Ordinance
             of
             Parliament
             dated
             Octo.
             20.
             1645.
             
             
               The
               Elder-ship
               of
               every
               Congregation
               shall
               judge
               the
               matter
               of
               scandall
               aforesaid
               ,
               being
               not
               Capitall
               ,
               upon
               the
               Testmiony
               of
               two
               credible
               Witnesses
               ,
               at
               the
               least
               .
            
             That
             Law
             therefore
             of
             witnesses
             is
             alike
             applicable
             to
             all
             causes
             
             and
             Courts
             Ecclesiasticall
             and
             civill
             Deut.
             19.
             30.
             
             
               One
               witnesse
               shall
               not
               rise
               up
               against
               a
               man
               for
               any
               iniquity
               ,
               or
               for
               any
               sinne
               ,
               in
               any
               sin
               that
               he
               sinneth
               :
               at
               the
               mouth
               of
               two
               witnesses
               or
               at
               the
               mouth
               of
               three
               witnesses
               shall
               the
               matter
               be
               established
               .
            
             3.
             
             And
             the
             same
             Law
             is
             in
             the
             new
             Testament
             clearly
             applied
             to
             proceedings
             in
             Ecclesiasticall
             causes
             2
             Cor.
             13.
             1.
             
             &
             again
             1
             Tim.
             5.
             19.
             
             
               Against
               the
               Elder
               receive
               not
               an
               accusation
               but
               before
               two
               or
               three
               witnesses
               ,
            
             which
             is
             not
             spoken
             to
             any
             civill
             Magistrate
             ,
             but
             to
             Timothy
             and
             others
             joyned
             with
             him
             in
             Church
             Government
             .
          
           
             His
             third
             reason
             doth
             onely
             begge
             what
             is
             in
             Question
             ,
             that
             by
             the
             Church
             is
             not
             meant
             any
             Ecclesiasticall
             but
             a
             civill
             Court
             of
             the
             Jewes
             .
             He
             needed
             not
             to
             cite
             so
             many
             places
             to
             prove
             that
             the
             Jewes
             had
             civill
             Courts
             .
             If
             he
             could
             but
             cite
             one
             place
             ,
             to
             prove
             that
             they
             had
             no
             Ecclesiasticall
             Courts
             ,
             this
             were
             to
             the
             purpose
             .
             Not
             that
             I
             grant
             that
             at
             this
             time
             the
             Jewes
             had
             any
             civill
             Jurisdiction
             or
             Jewish
             Court
             of
             Justice
             ;
             for
             after
             that
             Herod
             the
             great
             did
             kill
             Hircanus
             and
             the
             Sanhedrin
             ,
             (
             in
             the
             opinion
             of
             many
             learned
             men
             )
             the
             Jewes
             had
             no
             more
             any
             civill
             Jurisdiction
             .
             Now
             Herod
             the
             great
             was
             dead
             before
             the
             time
             of
             Christs
             Ministery
             .
             Others
             think
             they
             had
             some
             civill
             Jurisdiction
             a
             while
             after
             Hircanus
             death
             .
             How
             ever
             he
             cannot
             prove
             ,
             that
             at
             this
             time
             when
             Christ
             said
             
               Tell
               the
               Church
            
             ,
             the
             Jewes
             had
             any
             civill
             Court
             of
             Justice
             ,
             which
             did
             exercise
             either
             Criminall
             or
             Capitall
             Judgements
             .
             I
             have
             in
             the
             first
             Book
             shewed
             out
             of
             
               Buxtorf
               ,
               L'Empereur
               ,
               Casauhon
            
             ,
             and
             
               I.
               Coch.
            
             (
             who
             prove
             what
             they
             say
             from
             the
             Talmudicall
             writers
             )
             that
             40
             yeeres
             before
             the
             destruction
             of
             the
             Temple
             (
             and
             so
             before
             Christ
             said
             
               Tell
               the
               Church
            
             )
             the
             Court
             of
             civill
             Justice
             at
             Hierusalem
             did
             cease
             .
             If
             Master
             Prynne
             make
             any
             thing
             of
             this
             Glosse
             of
             his
             ,
             he
             must
             prove
             1.
             
             That
             there
             was
             no
             Ecclesiasticall
             Court
             among
             the
             Jewes
             .
             (
             I
             have
             before
             proved
             that
             that
             Councell
             of
             the
             Jewes
             in
             Christs
             time
             was
             an
             Ecclesiasticall
             Court
             ,
             though
             he
             conceives
             it
             was
             meerely
             civill
             )
             2.
             
             That
             a
             private
             civill
             injury
             might
             not
             then
             ,
             nor
             may
             not
             now
             ,
             be
             brought
             before
             a
             civill
             Court
             ,
             except
             after
             severall
             previous
             admonitions
             despised
             .
             3.
             
             That
             Chists
             Rule
             ,
             
               Tell
               the
               Church
            
             was
             antiquated
             and
             ceased
             ,
             when
             a
             civill
             Court
             of
             Justice
             among
             the
             Jewes
             ceased
             .
             If
             he
             say
             that
             the
             same
             rule
             continueth
             
             for
             telling
             the
             civill
             Magistrate
             in
             case
             the
             offender
             prove
             obstinate
             after
             admonition
             ,
             then
             I
             aske
             .
             ●
             .
             how
             will
             he
             reconcile
             himself
             ?
             for
             pag.
             4.
             he
             saith
             the
             Church
             in
             this
             Text
             is
             
               onely
               the
               Sanhedrin
               or
               Court
               of
               civill
               Justice
               among
               the
               Jewes
               .
            
             2.
             
             If
             this
             Text
             Mat.
             18.
             was
             applicable
             to
             the
             primitive
             Church
             after
             the
             destruction
             of
             Ierusalem
             ,
             and
             when
             there
             was
             no
             Jewish
             Sanhedrin
             to
             goe
             to
             ,
             then
             the
             Pagan
             Magistracy
             must
             passe
             under
             the
             name
             of
             the
             Church
             ,
             for
             they
             had
             no
             other
             civill
             Court
             of
             Justice
             to
             goe
             to
             .
          
           
             One
             thing
             I
             must
             needs
             take
             notice
             of
             ,
             that
             whereas
             he
             would
             prove
             here
             that
             
               Tell
               the
               Church
            
             ,
             is
             nothing
             ,
             but
             ,
             tell
             the
             civill
             Court
             of
             Justice
             among
             the
             Jewes
             ,
             commonly
             called
             the
             Councell
             saith
             he
             ,
             or
             Sanhedrin
             ,
             he
             doth
             hereby
             overthrow
             all
             that
             he
             hath
             been
             building
             for
             the
             Jewish
             Sanhedrin
             at
             that
             time
             ,
             had
             not
             power
             to
             judge
             civill
             ,
             nor
             criminall
             ,
             and
             least
             of
             all
             Capitall
             offences
             ,
             but
             onely
             causes
             Ecclesiasticall
             :
             The
             Romans
             having
             taken
             from
             them
             their
             civill
             Government
             ,
             and
             left
             them
             no
             Government
             nor
             Jurisdiction
             except
             in
             matters
             of
             Religion
             .
             I
             hope
             Master
             Prynne
             will
             not
             in
             this
             contradict
             i
             Erastus
             .
             And
             if
             so
             ,
             how
             shall
             his
             Glosse
             stand
             ,
             that
             this
             Text
             is
             to
             be
             understood
             of
             civill
             injuries
             yea
             ,
             and
             of
             these
             onely
             ,
             for
             remedy
             whereof
             he
             conceives
             that
             Christ
             sends
             his
             Disciples
             to
             the
             Jewish
             Sanhedrin
             ?
             How
             sweetly
             doe
             his
             Tenents
             agree
             together
             ?
          
           
             His
             fourth
             reason
             is
             ,
             that
             those
             words
             ,
             
               let
               him
               be
               to
               thee
               as
               an
               Heathen
               man
               and
               a
               Publican
               ,
            
             cannot
             signifie
             excommunication
             ,
             
               because
               Heathen
               men
               being
               never
               members
               of
               the
               Church
               ,
               could
               never
               be
               excommunicated
               or
               cast
               out
               of
               it
               ,
               being
               uncapable
               of
               such
               a
               censure
               .
               As
               for
               publicans
               ,
               those
               of
               them
               who
               were
               members
               of
               the
               Jewish
               Church
               ,
               though
               they
               were
               execrable
               to
               the
               Jewes
               ,
               by
               reason
               of
               their
               Tax-gatherings
               and
               oppressions
               ,
               yet
               we
               never
               read
               in
               Scripture
               ,
               that
               they
               were
               excommunicated
               or
               cast
               out
               of
               their
               Synagogues
               ,
               but
               contrarily
               ,
               that
               they
               went
               up
               into
               the
               Temple
               to
               pray
               ,
               as
               well
               as
               the
               Pharisees
               ,
               and
               were
               more
               acceptable
               to
               Christ
               himself
               ,
               &c.
               
            
             So
             likewise
             Sutlivius
             (
             against
             
               Beza
               )
               de
               pres●…yt
            
             .
             Cap.
             9.
             pag.
             57.
             
             I
             answer
             1.
             by
             a
             retortion
             .
             Master
             Prynne
             p.
             4.
             expounds
             these
             words
             ,
             
               let
               him
               be
               unto
               thee
               as
               an
               Heathen
               man
               and
               a
               publican
               ,
            
             to
             be
             meant
             of
             avoiding
             familiar
             fellowship
             with
             the
             Brother
             that
             hath
             committed
             
             a
             civill
             trespasse
             ,
             and
             keeping
             no
             more
             civill
             company
             with
             him
             .
             Now
             I
             argue
             thus
             
               ad
               hominem
            
             .
             This
             cannot
             be
             the
             meaning
             which
             he
             gives
             ,
             because
             Heathens
             being
             never
             admitted
             into
             familiar
             fellowship
             and
             company
             with
             the
             Jewes
             (
             who
             might
             not
             marry
             nor
             familiarly
             converse
             with
             them
             ,
             as
             himself
             proveth
             pag.
             4.
             )
             could
             never
             be
             cast
             out
             of
             their
             fellowship
             and
             company
             ,
             being
             uncapable
             of
             any
             such
             thing
             .
             If
             our
             exposition
             of
             excommunication
             must
             drive
             us
             to
             acknowledge
             that
             Heathens
             were
             formerly
             members
             of
             the
             Jewish
             Church
             ,
             his
             exposition
             of
             avoiding
             familiar
             fellowship
             ,
             must
             drive
             him
             to
             acknowledge
             that
             formerly
             the
             Heathens
             were
             admitted
             into
             familiar
             fellowship
             with
             the
             Jewes
             .
          
           
             2.
             
             Those
             words
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               let
               him
               be
               unto
               thee
            
             ,
             &c.
             do
             not
             look
             backward
             but
             foreward
             ;
             neither
             is
             the
             matching
             and
             comparing
             of
             the
             scandalous
             impenitent
             Brother
             ,
             with
             an
             heathen
             ,
             à
             priori
             ,
             but
             à
             posteriori
             ,
             so
             that
             no
             comparison
             is
             to
             be
             made
             between
             the
             praeterite
             Estate
             of
             an
             offending
             Brother
             ,
             and
             the
             praeterite
             Estate
             of
             an
             Heathen
             man
             ,
             but
             between
             the
             future
             Estate
             of
             an
             offending
             obstinate
             Brother
             ,
             and
             the
             present
             Estate
             of
             an
             Heathen
             man.
             
          
           
             3.
             
             
               Let
               him
               be
               unto
               thee
               as
               an
               Heathen
               ,
            
             is
             as
             much
             as
             have
             no
             communion
             nor
             fellowship
             with
             him
             in
             the
             holy
             Assemblies
             nor
             in
             the
             Temple
             ;
             for
             Heathens
             were
             not
             permitted
             to
             come
             into
             the
             Temple
             Ezek.
             44.
             7.
             9.
             
             Act.
             21.
             28.
             whereupon
             Paul
             is
             accused
             for
             bringing
             Greeks
             into
             the
             Temple
             and
             so
             polluting
             that
             holy
             place
             Act.
             21.
             28.
             
             Heathens
             were
             excluded
             from
             
               Atrium
               Israelis
            
             ,
             the
             Court
             of
             Israel
             ,
             which
             was
             without
             the
             Court
             of
             the
             Priests
             .
             There
             was
             without
             the
             Court
             of
             Israel
             ,
             
               Atrium
               Gentium
            
             ,
             the
             Court
             of
             the
             Heathen
             ,
             otherwise
             called
             Intermurale
             ,
             because
             it
             lay
             between
             the
             Temple
             and
             the
             utter
             wall
             mentioned
             Ezek.
             42.
             20.
             
             Into
             this
             utmost
             Court
             or
             intermurale
             Heathen
             men
             were
             admitted
             to
             come
             and
             worship
             there
             ,
             according
             to
             that
             1
             Kings
             .
             8.
             41.
             2
             
             Chro.
             6.
             32.
             
             They
             might
             not
             onely
             come
             into
             the
             holy
             Land
             ,
             but
             to
             the
             holy
             City
             ,
             and
             not
             onely
             to
             the
             holy
             City
             ,
             but
             to
             the
             mountain
             of
             the
             house
             of
             the
             Lord
             ,
             yea
             ,
             not
             onely
             to
             the
             mountaine
             of
             the
             Temple
             ,
             but
             within
             the
             utter
             Wall
             :
             yet
             into
             the
             Court
             of
             Israel
             which
             was
             properly
             the
             first
             or
             utter
             Court
             of
             the
             Temple
             ,
             they
             were
             forbidden
             to
             
             enter
             .
             He
             that
             would
             be
             further
             satisfied
             that
             these
             things
             were
             so
             ,
             let
             him
             read
             
               Ioseph
               .
               antiq
               .
               lib.
            
             15.
             cap.
             14.
             
             
               T●…status
               in
            
             1.
             
             Reg.
             8.
             quaest
             .
             21.
             
             
               Arias
               Montanus
               de
               saer
               .
               fabric
               .
            
             pag.
             15.
             
             
               Azorius
               Instit
               .
               moral
               Tom.
            
             1.
             lib.
             6
             Chap.
             53.
             
             
               L'Empereur
               Annot.
               in
               Cod
               Middoth
            
             cap.
             2.
             
             Sect.
             3.
             
             Peradventure
             you
             will
             say
             ,
             if
             it
             was
             thus
             ,
             then
             an
             excommunicate
             person
             being
             esteemed
             as
             an
             Heathen
             ,
             must
             not
             g●t
             leave
             to
             heare
             the
             word
             ,
             nor
             at
             all
             to
             enter
             into
             the
             places
             of
             publike
             Ass●molies
             where
             the
             word
             was
             Preached
             .
             Answ.
             I
             will
             not
             now
             debate
             that
             point
             .
             Others
             have
             debated
             it
             with
             the
             Anabaptists
             who
             hold
             that
             excommunicate
             persons
             ought
             not
             be
             admitted
             to
             the
             Hearing
             of
             the
             word
             .
             
               Luc.
               Osiand
               .
               Enchirid.
               contra
               Anab.
            
             c.
             6.
             quest
             .
             2.
             but
             however
             it
             doth
             not
             follow
             upon
             what
             I
             have
             said
             ,
             that
             excommunicate
             persons
             must
             be
             wholly
             excluded
             from
             hearing
             of
             the
             word
             .
             First
             ,
             because
             the
             places
             of
             our
             publike
             worship
             have
             no
             Sacramentall
             significancy
             or
             holinesse
             as
             the
             Temple
             and
             Tabernacle
             had
             of
             old
             :
             therefore
             say
             the
             professors
             of
             Leyden
             there
             is
             not
             the
             like
             reason
             to
             exclude
             excommunicate
             persons
             wholly
             from
             our
             Temples
             ,
             as
             there
             was
             excluding
             them
             from
             the
             Temple
             of
             Ierusalem
             .
             2.
             because
             both
             Christ
             Io.
             10.
             23.
             and
             the
             Apostles
             Acts
             5.
             12.
             did
             use
             to
             Preach
             in
             Solomons
             Porch
             ,
             (
             b
             )
             This
             Porch
             so
             called
             was
             the
             great
             east
             Porch
             in
             the
             Intermurale
             ,
             whether
             Heathens
             were
             admitted
             ,
             and
             so
             they
             did
             hear
             the
             word
             ,
             though
             they
             had
             no
             leave
             to
             come
             into
             the
             Court
             of
             Israel
             ,
             there
             to
             have
             fellowship
             with
             or
             to
             be
             esteemed
             and
             reputed
             among
             the
             people
             of
             God.
             Yea
             ,
             as
             Master
             Selden
             tells
             us
             
               de
               Jure
               nat
               .
               &
               Gent.
               lib.
            
             3.
             cap.
             6.
             some
             understand
             by
             Solomons
             Porch
             act
             .
             3.
             11.
             
             &
             5.
             12.
             the
             very
             Court
             of
             the
             Gentiles
             ,
             into
             which
             they
             came
             to
             worship
             ,
             which
             Gentiles
             were
             not
             withstanding
             forbidden
             by
             a
             superscription
             under
             paine
             of
             death
             to
             enter
             into
             the
             Court
             of
             Israel
             ,
             or
             into
             that
             which
             Iosephus
             calls
             the
             second
             Temple
             .
             Iosephus
             doth
             also
             make
             mention
             of
             foure
             Porches
             of
             the
             Temple
             ;
             into
             the
             utmost
             of
             which
             (
             &
             this
             is
             certainly
             meant
             of
             Solomons
             porch
             )
             it
             was
             lawful
             for
             heathens
             to
             come
             .
             
               contra
               appron
               .
               l.
            
             2.
             
          
           
             4.
             
             For
             the
             other
             part
             ,
             
               let
               him
               be
               unto
               thee
               as
               a
               publican
               ,
            
             if
             the
             meaning
             were
             no
             more
             but
             this
             avoid
             all
             fellowship
             and
             familiarity
             with
             him
             ,
             it
             doth
             not
             hurt
             our
             Exposition
             :
             exclusion
             from
             the
             Temple
             being
             clearly
             signified
             by
             his
             being
             
               as
               an
               Heathen
            
             :
             
             and
             avoiding
             of
             fellowship
             with
             him
             being
             in
             the
             most
             emphaticall
             manner
             further
             expressed
             by
             his
             being
             as
             a
             publicans
             both
             these
             put
             together
             do
             the
             more
             fully
             hold
             forth
             excommunication
             .
             And
             in
             this
             sence
             some
             resolve
             the
             words
             .
          
           
             5.
             
             Yet
             let
             us
             see
             how
             Master
             Prynne
             proves
             that
             the
             Publicans
             were
             admitted
             into
             the
             Temple
             or
             Synagogues
             .
             He
             tells
             us
             that
             Christ
             received
             them
             or
             conversed
             with
             them
             ,
             as
             if
             the
             meaning
             had
             been
             to
             compare
             an
             impenitent
             Brother
             with
             penitent
             publicans
             ,
             Luk.
             18.
             13.
             who
             drew
             neer
             to
             Christ
             to
             heare
             him
             Luk.
             15.
             2.
             who
             left
             all
             and
             followed
             Christ
             to
             be
             among
             his
             disciples
             Matth.
             10.
             3.
             
             Luk.
             5.
             27
             ,
             28.
             
             Mark.
             2.
             15.
             who
             justified
             God
             Luk.
             7.
             29.
             who
             knew
             themselves
             to
             be
             sick
             of
             soule-diseases
             Matth.
             9.
             12
             ,
             13.
             
             These
             very
             places
             cited
             by
             himself
             make
             against
             him
             .
             However
             the
             Question
             is
             how
             Publicans
             were
             esteemed
             of
             in
             the
             Jewish
             Church
             (
             for
             that
             is
             the
             thing
             pointed
             at
             in
             those
             words
             ,
             
               let
               him
               be
               unto
               thee
               as
               a
               Publican
            
             )
             for
             that
             ,
             he
             objecteth
             that
             Publicans
             went
             up
             into
             the
             Temple
             to
             pray
             .
             If
             he
             meane
             that
             Publicans
             who
             were
             neither
             devout
             Jewes
             nor
             Proselytes
             ,
             went
             up
             into
             the
             Temple
             to
             pray
             ,
             had
             accesse
             to
             and
             fellowship
             in
             the
             Sacrifices
             and
             Temple
             worship
             ,
             as
             well
             as
             the
             Jewes
             themselves
             ,
             it
             s
             more
             than
             he
             can
             prove
             .
             If
             he
             mean
             that
             publicans
             who
             were
             Jewes
             or
             Proselytes
             ,
             went
             up
             into
             the
             Temple
             to
             pray
             ,
             it
             helpeth
             him
             not
             ,
             except
             he
             can
             prove
             that
             when
             Christ
             saith
             ,
             
               let
               him
               be
               unto
               thee
               as
               an
               Heathen
               man
               and
               a
               publican
               ,
            
             the
             meaning
             is
             of
             such
             a
             publican
             as
             was
             a
             devout
             Jew
             or
             proselyte
             .
             And
             if
             so
             ,
             then
             he
             had
             to
             prove
             that
             the
             Jewes
             did
             not
             keep
             civill
             company
             or
             fellowship
             ,
             so
             much
             as
             with
             the
             religious
             publicans
             with
             whom
             they
             went
             together
             to
             the
             Temple
             to
             pray
             and
             worship
             .
             This
             also
             he
             hath
             to
             prove
             ,
             not
             that
             religious
             publicans
             (
             of
             whom
             Christ
             means
             not
             )
             but
             that
             impious
             infamous
             Publicans
             came
             to
             the
             Temple
             .
          
           
             6.
             
             That
             passage
             Luke
             18.
             10.
             concerning
             the
             Publicans
             goe
             ing
             up
             to
             the
             Temple
             to
             pray
             ;
             first
             ,
             it
             is
             expressely
             declared
             to
             be
             a
             parable
             Vers.
             9.
             and
             therefore
             can
             not
             prove
             the
             reality
             of
             the
             thing
             according
             to
             the
             letter
             ,
             no
             more
             than
             an
             audible
             conference
             between
             Abraham
             and
             the
             rich
             man
             in
             Hell
             can
             be
             proved
             from
             Luke
             16.
             24.
             to
             the
             end
             of
             the
             Chapter
             ,
             (
             though
             I
             believe
             that
             be
             a
             History
             related
             parabolically
             ,
             as
             V●…ssius
             
             proveth
             in
             his
             Theses
             :
             )
             farre
             lesse
             can
             a
             parable
             properly
             so
             called
             prove
             an
             historicall
             narration
             .
             The
             meaning
             may
             be
             no
             other
             but
             this
             ,
             that
             if
             such
             a
             Publican
             and
             such
             a
             Pharisee
             should
             goe
             up
             to
             the
             Temple
             to
             pray
             ,
             then
             the
             one
             should
             depart
             justified
             ,
             and
             the
             other
             not
             .
          
           
             7.
             
             I
             can
             also
             grant
             without
             any
             prejudice
             to
             the
             businesse
             of
             Excommunication
             that
             the
             Publican
             ,
             yea
             an
             execrable
             Publican
             did
             goe
             up
             to
             the
             Temple
             to
             pray
             .
             For
             an
             excommunicate
             person
             among
             the
             Jewes
             (
             as
             many
             thinke
             )
             so
             long
             as
             there
             was
             hope
             of
             his
             repentance
             ,
             had
             leave
             to
             come
             into
             the
             utter
             Court
             of
             the
             Temple
             ,
             yet
             so
             that
             they
             came
             in
             at
             the
             gate
             of
             the
             mourners
             ,
             and
             excommunicate
             persons
             were
             known
             by
             all
             that
             saw
             them
             ,
             to
             be
             excommunicate
             persons
             .
             More
             of
             this
             Booke
             1.
             cap.
             4.
             
          
           
             8.
             
             This
             very
             Text
             Luke
             18.
             helpes
             us
             .
             For
             t
             is
             said
             Vers.
             13.
             
             
               The
               Publican
               stood
               afarre
               off
            
             ,
             that
             is
             ,
             (
             in
             the
             opinion
             of
             
               Diodati
               )
               in
               some
               remote
               part
               of
               the
               first
               Court
               of
               the
               Temple
               ,
            
             1
             Kings
             8.
             41.
             
             It
             is
             very
             probable
             (
             whereof
             see
             Book
             1.
             chap.
             9.
             that
             the
             Intermurale
             or
             
               atrium
               Gentium
            
             is
             meant
             ,
             which
             sometime
             hath
             the
             name
             of
             the
             Temple
             .
             To
             the
             Publicans
             standing
             afarre
             off
             is
             opposed
             the
             Pharisees
             standing
             by
             himselfe
             ,
             Vers.
             11.
             where
             I
             construct
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             with
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             as
             Camero
             doth
             :
             So
             Camerarius
             and
             Beza
             following
             the
             Syriack
             and
             some
             old
             Greek
             copies
             :
             he
             stood
             apart
             by
             himselfe
             ,
             the
             very
             custome
             making
             it
             so
             ,
             that
             the
             Publican
             should
             not
             come
             neere
             him
             ,
             but
             stand
             
               in
               atrio
               Gentium
            
             .
          
           
             9.
             
             The
             reason
             why
             Publicans
             are
             named
             as
             hatefull
             and
             execrable
             persons
             ,
             was
             not
             for
             civill
             respects
             ,
             nor
             because
             Publicans
             ,
             (
             for
             the
             Jewes
             themselves
             did
             not
             refuse
             to
             keep
             company
             with
             good
             and
             just
             Publicans
             ,
             as
             I
             shall
             prove
             afterwards
             :
             )
             particularly
             ,
             it
             was
             not
             for
             their
             Tax-gathering
             (
             a
             particular
             mentioned
             by
             M
             r
             Prynne
             ,
             it
             seems
             to
             strengthen
             his
             exposition
             of
             civill
             injuries
             )
             but
             for
             divers
             scandalous
             sinnes
             and
             abominable
             prophanesse
             ,
             therefore
             
               publicans
               and
               sinners
               ,
               publicans
               and
               harlots
               ,
               publicans
               and
               gluttons
               ,
               and
               wine-bibbers
            
             are
             almost
             synonyma's
             in
             the
             Gospell
             ,
             Matth.
             9.
             11.
             
             &
             11.
             19.
             
             &
             21.
             32.
             
             Murke
             2.
             16.
             
             Luke
             5.
             30.
             and
             Publicans
             are
             named
             as
             the
             worst
             of
             men
             ,
             Matth.
             5.
             46
             ,
             47.
             the
             most
             of
             them
             being
             so
             reputed
             .
             From
             
             all
             this
             which
             hath
             been
             said
             in
             answer
             to
             his
             fourth
             reason
             it
             appeareth
             that
             
               let
               him
               be
               to
               thee
               as
               an
               Heathen
               and
               a
               Publican
               ,
            
             is
             more
             than
             he
             would
             make
             it
             ,
             keepe
             not
             any
             familar
             company
             ,
             or
             have
             no
             civill
             fellowship
             with
             him
             .
             And
             whereas
             page
             4.
             he
             saith
             that
             Paul
             expresly
             interprets
             it
             so
             ,
             1
             Cor.
             5.
             10
             ,
             11
             ,
             12.
             2
             
             Thess
             3.
             4.
             
             Ephes.
             5.
             11.
             
             Rom.
             16.
             17.
             
             I
             answer
             out
             of
             himselfe
             ,
             in
             that
             same
             place
             ,
             and
             pag.
             5.
             
             
               Let
               him
               be
               to
               thee
               as
               an
               Heathen
               ,
               &c.
            
             is
             a
             phrase
             never
             used
             elsewhere
             in
             Scripture
             .
             How
             then
             ,
             saith
             he
             ,
             that
             Paul
             doth
             expresly
             interpret
             it
             ?
             Paul
             commandeth
             to
             withdraw
             fellowship
             ,
             (
             and
             that
             for
             any
             scandalous
             sin
             in
             a
             Church-member
             ,
             although
             it
             be
             no
             private
             injury
             to
             us
             ,
             as
             the
             places
             quoted
             by
             himselfe
             make
             it
             manifest
             )
             Therefore
             Paul
             doth
             expresly
             interpret
             that
             phrase
             Mat.
             18.
             to
             be
             meant
             of
             withdrawing
             civill
             fellowship
             only
             .
             What
             consequence
             is
             there
             here
             ?
          
           
             I
             come
             to
             his
             fifth
             and
             last
             reason
             ,
             
               the
               words
               runue
               only
               ,
               Let
               him
               be
               to
               thee
               as
               an
               Heathen
               man
               and
               a
               Publican
               ,
               not
               to
               the
               whole
               Church
               .
            
             Answ.
             1.
             
             This
             is
             the
             very
             thing
             he
             said
             in
             his
             first
             Quaere
             ,
             which
             is
             answered
             before
             .
             I
             shall
             onely
             adde
             here
             another
             answer
             out
             of
             l
             Erastus
             ,
             who
             argueth
             thus
             :
             One
             brother
             should
             forgive
             another
             seventy
             times
             in
             a
             day
             ,
             if
             the
             offending
             brother
             doe
             so
             oft
             turn
             againe
             and
             crave
             pardon
             :
             Therefore
             so
             should
             the
             Church
             doe
             to
             a
             sinner
             that
             craveth
             pardon
             ,
             even
             as
             often
             as
             he
             doth
             crave
             pardon
             .
             For
             (
             saith
             he
             )
             there
             can
             be
             no
             just
             reason
             given
             wherefore
             the
             whole
             Church
             ought
             not
             to
             doe
             herein
             ,
             what
             Church
             members
             ought
             to
             doe
             severally
             .
             If
             this
             be
             a
             good
             argument
             when
             Christ
             saith
             ,
             
               If
               thy
               brother
               repent
               ,
               forgive
               him
               ,
               Luke
            
             17.
             334.
             
             (
             by
             which
             place
             M
             r
             Prynne
             expoundeth
             Matth.
             18.
             15.
             
             )
             will
             it
             not
             be
             as
             good
             an
             argument
             ,
             
               Let
               him
               be
               to
               thee
               as
               an
               Heathen
               and
               a
               Publican
               ,
            
             therefore
             let
             him
             be
             such
             to
             the
             whole
             Church
             ,
             when
             the
             whole
             Church
             is
             offended
             by
             his
             obstinacy
             and
             impenitency
             ?
          
           
             2.
             
             Those
             words
             ,
             
               Let
               him
               be
               to
               thee
            
             ,
             cannot
             be
             restrictive
             .
             It
             must
             be
             at
             least
             extended
             to
             all
             such
             as
             are
             commanded
             to
             rebuke
             their
             brother
             ,
             and
             if
             he
             continue
             obstinate
             to
             tell
             the
             Church
             .
             Now
             the
             commandement
             for
             rebuking
             our
             brother
             that
             fals
             into
             a
             scandalous
             sinne
             ,
             is
             not
             restricted
             to
             him
             that
             is
             personally
             or
             particularly
             wronged
             ,
             but
             it
             is
             a
             common
             Law
             of
             spirituall
             love
             ,
             Levit.
             19.
             17.
             
             Yea
             ,
             saith
             M
             r
             Hildersham
             ,
             
             lect
             .
             36.
             on
             Psal.
             51.
             
             
               Every
               man
               hath
               received
               ●…
               commandement
               from
               Christ
               ,
               to
               inform●…
               the
               governours
               of
               the
               Church
               of
               such
               a
               brother
               as
               cannot
               otherwise
               be
               reformed
               ,
               Matth.
            
             18.
             17.
             
             
               Tell
               the
               Church
            
             .
             If
             it
             belong
             to
             every
             Church
             member
             to
             reprove
             a
             scandalous
             sinne
             which
             his
             brother
             committeth
             in
             his
             ●ight
             or
             hearing
             ,
             or
             to
             his
             knowledge
             ,
             and
             if
             he
             repent
             not
             ,
             to
             tell
             the
             Church
             ,
             then
             it
             also
             belongs
             to
             every
             Church
             member
             to
             esteeme
             him
             as
             an
             Heathen
             man
             and
             a
             Publican
             ,
             if
             he
             heare
             not
             the
             Church
             .
          
           
             3.
             
             The
             next
             words
             ,
             
               Whatsoever
               ye
               shall
               bind
               on
               Earth
               shall
               be
               bound
               in
               Hraven
               ,
            
             being
             spoken
             to
             the
             Apo
             les
             ,
             and
             in
             them
             to
             other
             Mini●ers
             of
             Jesus
             Christ
             ,
             doe
             expound
             the
             former
             words
             
               Let
               him
               be
               unto
               thee
               ,
               &c.
            
             to
             be
             meant
             not
             of
             private
             withdrawing
             of
             fellowship
             ,
             but
             of
             a
             publique
             Church
             censure
             .
          
           
             4.
             
             The
             reason
             why
             Chri●
             will
             have
             such
             an
             offender
             to
             be
             esteemed
             as
             an
             Heathen
             man
             and
             a
             Publican
             ,
             is
             not
             the
             offence
             and
             fault
             first
             committed
             ,
             but
             his
             obstinacy
             and
             contumacy
             in
             that
             offence
             ,
             and
             his
             neglecting
             to
             heare
             the
             Church
             .
             So
             that
             suppose
             the
             offence
             had
             been
             a
             private
             or
             personall
             injury
             ;
             yet
             that
             for
             which
             thē
             offender
             is
             to
             be
             esteemed
             as
             an
             Heathen
             and
             a
             Publican
             ,
             toucheth
             the
             whole
             Church
             ,
             and
             is
             a
             generall
             scandall
             to
             them
             all
             ,
             namely
             his
             contumacy
             and
             not
             hearing
             the
             Church
             .
             How
             can
             it
             then
             be
             imagined
             ,
             that
             Christ
             would
             onely
             have
             one
             Church
             member
             to
             esteem
             a
             man
             as
             an
             Heathen
             and
             a
             Publican
             ,
             for
             that
             which
             is
             a
             common
             generall
             scandall
             to
             the
             whole
             Church
             ?
             m
             Munsterus
             in
             his
             Annotations
             upon
             Matth.
             18.
             doth
             better
             hit
             the
             meaning
             ,
             that
             the
             offender
             is
             to
             be
             esteemed
             as
             an
             Heathen
             man
             and
             a
             Publiean
             ,
             by
             those
             who
             did
             before
             admonish
             him
             but
             were
             despised
             ,
             that
             is
             ,
             by
             the
             Church
             ,
             whose
             admonitions
             being
             despised
             ,
             they
             ought
             to
             cast
             out
             him
             who
             had
             despised
             them
             .
          
           
             5.
             
             And
             how
             can
             it
             be
             supposed
             ,
             that
             Christ
             would
             have
             one
             and
             the
             same
             person
             to
             be
             as
             a
             Heathen
             man
             and
             a
             Publican
             to
             one
             member
             of
             the
             Church
             ,
             and
             yet
             not
             to
             be
             as
             ●
             Heathen
             man
             and
             a
             Publican
             ,
             but
             as
             a
             brother
             received
             in
             fellowship
             by
             the
             whole
             Church
             ?
             Sure
             this
             were
             a
             repugnancy
             between
             the
             judgement
             of
             the
             whole
             Church
             ,
             and
             the
             judgement
             of
             one
             member
             of
             the
             Church
             :
             and
             two
             things
             which
             
             are
             repugnant
             can
             not
             be
             both
             of
             them
             agreeable
             to
             the
             will
             of
             Christ.
             
          
        
         
           
             
               CHAP.
               III.
            
             A
             further
             demonstration
             that
             these
             words
             ,
             
               Let
               him
               be
               to
               thee
               as
               an
               Heathen
               man
               and
               a
               Publican
               ,
            
             are
             not
             meant
             of
             avoyding
             Civill
             ,
             but
             Religious
             or
             Church-fellowship
             .
          
           
             I
             Hope
             I
             have
             already
             made
             it
             to
             appeare
             that
             to
             draw
             Excommunication
             from
             Matth.
             18.
             is
             not
             to
             extract
             water
             out
             of
             flint
             ,
             as
             M
             r
             Prynne
             supposeth
             :
             but
             that
             it
             commeth
             as
             liquidè
             from
             the
             Text
             ,
             as
             water
             out
             of
             the
             fountaine
             .
             Wherein
             I
             am
             the
             more
             confirmed
             ,
             because
             M
             r
             Prynnes
             exposition
             of
             these
             words
             ,
             
               Let
               him
               be
               to
               thee
               as
               an
               Heathen
               man
               and
               a
               Publican
               ,
            
             can
             not
             stand
             ,
             for
             he
             takes
             the
             sence
             to
             be
             no
             more
             but
             this
             ,
             keepe
             not
             any
             civill
             fellowship
             or
             company
             with
             such
             a
             one
             .
             Now
             that
             this
             can
             not
             be
             our
             Saviours
             meaning
             ,
             I
             prove
             thus
             .
          
           
             1.
             
             If
             a
             private
             man
             shall
             thus
             at
             his
             owne
             hand
             withdraw
             and
             separate
             from
             an
             offending
             brother
             ,
             as
             from
             an
             Heathen
             man
             and
             a
             Publican
             ,
             n
             what
             order
             ,
             peace
             ,
             or
             good
             government
             can
             there
             be
             either
             in
             Church
             or
             State
             ?
             And
             all
             the
             odium
             cast
             upon
             Excommunication
             (
             as
             contrary
             to
             the
             spirituall
             priviledges
             of
             Christians
             )
             will
             fall
             more
             heavy
             upon
             his
             owne
             way
             ,
             which
             brings
             any
             man
             (
             be
             he
             Prince
             ,
             Parliament-man
             ,
             Pastor
             ,
             or
             whoever
             he
             be
             )
             under
             so
             much
             slavery
             to
             the
             lust
             of
             any
             private
             person
             ,
             that
             he
             may
             be
             by
             that
             person
             (
             and
             by
             ten
             thousand
             persons
             more
             ,
             in
             case
             of
             so
             many
             civill
             injuries
             ,
             not
             amended
             after
             complaint
             to
             the
             Magistrate
             )
             esteemed
             ,
             avoyded
             ,
             and
             abhorred
             ,
             as
             an
             Heathen
             man
             and
             a
             Publican
             .
             So
             that
             in
             the
             issue
             it
             may
             fall
             out
             ,
             that
             any
             man
             how
             eminent
             or
             deserving
             soever
             he
             be
             in
             Church
             or
             State
             ,
             may
             be
             looked
             upon
             as
             a
             Heathen
             and
             a
             Publican
             by
             ten
             thousand
             of
             the
             people
             ,
             before
             ever
             he
             be
             so
             judged
             by
             any
             Judicature
             .
             For
             instance
             ,
             put
             case
             
             that
             a
             Minister
             be
             judicially
             convict
             to
             have
             wronged
             his
             parishioners
             in
             the
             matter
             of
             small
             tythes
             ,
             and
             they
             conceive
             him
             to
             persevere
             in
             the
             same
             injury
             ,
             must
             or
             may
             each
             of
             them
             flee
             from
             him
             as
             from
             an
             Heathen
             and
             a
             Publican
             ?
             Put
             case
             a
             whole
             company
             thinke
             themselves
             wronged
             in
             pay
             or
             otherwise
             by
             their
             Captaine
             ,
             or
             a
             whole
             Regiment
             by
             their
             Colonell
             ,
             and
             after
             complaint
             made
             finde
             themselves
             not
             repaired
             ,
             are
             they
             therefore
             free
             to
             avoyd
             all
             civill
             company
             with
             the
             Captaine
             or
             Colonell
             ,
             and
             to
             flee
             from
             them
             as
             from
             Heathens
             and
             Publicans
             ?
             And
             what
             if
             both
             the
             Lord
             Major
             of
             London
             and
             many
             godly
             Ministers
             who
             have
             eate
             at
             his
             Table
             ,
             should
             accuse
             Mr.
             Prynne
             of
             a
             calumny
             ,
             because
             of
             that
             passage
             in
             his
             Booke
             ,
             pag.
             12.
             where
             he
             saith
             of
             Anabaptists
             ,
             Separatists
             ,
             Independents
             ,
             Presbyters
             or
             Divines
             ,
             
               Neither
               of
               which
               make
               any
               conscience
               of
               not
               repairing
               to
               the
               Lord
               Majors
               ,
               or
               any
               other
               publique
               City
               feast
               ,
               where
               they
               are
               sure
               of
               good
               fare
               ,
               because
               they
               were
               certaine
               there
               to
               meet
               and
               eate
               with
               some
               covetous
               or
               other
               scandalous
               persons
               ,
               with
               whom
               St.
               Paul
               probibtes
               them
               ,
               no
               not
               to
               eate
               ?
            
             If
             ,
             I
             say
             ,
             the
             Lord
             Major
             should
             accuse
             M
             r
             Prynne
             for
             slandering
             him
             and
             his
             house
             with
             the
             company
             of
             scandalous
             persons
             :
             and
             if
             many
             godly
             conscientious
             Ministers
             should
             accuse
             him
             for
             aspersing
             them
             ,
             as
             having
             more
             love
             to
             good
             fare
             ,
             then
             conscience
             of
             avoyding
             to
             eate
             with
             scandalous
             persons
             :
             And
             if
             after
             sentence
             past
             against
             M
             r
             Prynne
             he
             should
             still
             continue
             impenitent
             and
             not
             confesse
             his
             fault
             in
             this
             particular
             ?
             Will
             he
             allow
             the
             Lord
             Major
             ,
             and
             all
             the
             godly
             Ministers
             who
             have
             eaten
             at
             the
             Lord
             Majors
             table
             to
             avoyd
             M
             r
             Prynne
             as
             an
             Heathen
             and
             a
             Publican
             ?
             Let
             hm
             take
             heed
             whether
             his
             principles
             will
             lead
             him
             .
          
           
             2.
             
             M
             r
             Prynne
             saith
             pag.
             4.
             that
             
               Let
               him
               be
               to
               thee
               as
               an
               Heathen
               and
               a
               Publican
               ,
            
             is
             interpreted
             by
             1
             Cor.
             5.
             10
             ,
             11
             ,
             12.
             2
             
             Thess.
             3.
             14.
             and
             elsewhere
             by
             Paul.
             Now
             that
             place
             of
             the
             Corinthians
             which
             he
             citeth
             ,
             is
             meant
             of
             Excommunication
             ,
             as
             shall
             be
             proved
             in
             due
             time
             .
             And
             vers
             .
             12.
             (
             cited
             by
             himselfe
             )
             makes
             it
             plaine
             ,
             that
             a
             judiciall
             act
             ,
             not
             a
             private
             mans
             withdrawing
             onely
             ,
             is
             meant
             ;
             for
             that
             verse
             speaks
             twice
             of
             judging
             ,
             an
             Apostolicall
             judgeing
             ,
             and
             an
             Ecclesiasticall
             judging
             .
             And
             the
             best
             interpreters
             expound
             2
             Thess.
             3.
             14.
             of
             Church
             censures
             .
             It
             s
             not
             the
             case
             
             of
             private
             civill
             injucies
             which
             the
             Apostle
             there
             speaks
             of
             ,
             but
             the
             case
             of
             publique
             scandall
             ,
             
               If
               any
               man
               be
               disobedient
            
             to
             the
             Apostolicall
             Epistle
             ,
             
               note
               that
               man
            
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             put
             a
             marke
             upon
             him
             ,
             that
             is
             ,
             let
             him
             be
             publiquely
             censured
             ,
             
               Let
               him
               be
               separated
               from
               you
               ,
            
             saith
             the
             Syriak
             ,
             and
             then
             
               have
               no
               company
               with
               him
            
             ,
             and
             all
             this
             
               that
               he
               may
               be
               ashamed
            
             ,
             which
             must
             needs
             be
             by
             some
             publique
             censure
             or
             blacke
             mark
             put
             upon
             him
             .
          
           
             3.
             
             
               Let
               him
               be
               to
               thee
               as
               an
               Heathen
            
             ;
             if
             it
             be
             meant
             of
             keeping
             no
             civil
             company
             ,
             he
             must
             shew
             us
             that
             the
             Jews
             of
             old
             were
             and
             Christians
             under
             the
             new
             Testament
             are
             forbidden
             to
             keepe
             civill
             company
             with
             Heathens
             and
             those
             that
             are
             without
             the
             Church
             .
             He
             goeth
             about
             to
             prove
             that
             the
             phrase
             is
             taken
             from
             the
             practice
             of
             the
             Jewes
             in
             that
             age
             ,
             pag.
             4.
             
             But
             how
             doth
             he
             prove
             it
             ?
             He
             citeth
             some
             places
             to
             prove
             that
             the
             Israelites
             might
             not
             marry
             with
             the
             Canaanites
             ,
             but
             he
             doth
             not
             prove
             that
             they
             might
             not
             keep
             civill
             company
             with
             any
             of
             the
             Heathens
             .
             There
             was
             no
             such
             favour
             nor
             fellowship
             permitted
             between
             the
             Israelites
             and
             the
             Canaanites
             ,
             as
             between
             the
             Israelites
             and
             other
             Gentiles
             who
             came
             among
             them
             from
             other
             Lands
             ,
             as
             Tostatus
             noteth
             
               in
               Matth.
            
             26.
             quaest
             .
             43.
             
             The
             reason
             was
             because
             God
             had
             destinat
             the
             Canaanites
             to
             utter
             destruction
             ,
             and
             that
             the
             whole
             Land
             of
             Canaan
             should
             be
             given
             to
             the
             children
             of
             Israel
             .
             Onely
             some
             few
             by
             speciall
             dispensation
             were
             spared
             as
             the
             Gibeonites
             because
             Ioshua
             and
             the
             Princes
             had
             sworne
             unto
             them
             ,
             and
             Rahab
             with
             her
             kindred
             because
             she
             saved
             the
             spies
             .
             But
             such
             extraordinary
             cases
             excepted
             ,
             the
             Israelites
             ought
             not
             to
             permit
             any
             of
             the
             Canaanites
             to
             live
             ,
             nor
             receive
             them
             though
             they
             had
             been
             willing
             to
             be
             circumcised
             as
             Tostatus
             there
             thinketh
             .
             However
             that
             great
             distance
             and
             alienation
             in
             point
             of
             fellowship
             between
             the
             Israelites
             and
             the
             Canaanites
             ,
             was
             not
             qua
             Heathens
             ,
             but
             
               qua
               Canaanites
            
             ,
             otherwise
             the
             children
             of
             Israel
             had
             been
             obliged
             to
             root
             out
             other
             Nations
             as
             well
             as
             the
             Canaanites
             .
             Yea
             the
             Law
             puts
             an
             expresse
             difference
             between
             the
             Nations
             ,
             in
             so
             much
             that
             some
             of
             them
             were
             not
             to
             be
             abominate
             ,
             though
             others
             were
             ,
             Deut.
             23.
             7.
             
             
               Thou
               shalt
               not
               abhorre
               an
               Edomite
               ,
               for
               he
               is
               thy
               brother
               :
               thou
               shalt
               not
               abhorre
               an
               Egyptian
               ,
               because
               thou
               wast
               a
               stranger
               in
               his
               Land.
            
             The
             very
             Canaanites
             themselves
             were
             by
             the
             Law
             ,
             Deut.
             20.
             10
             ,
             11.
             
             
             
             
             
             
             to
             have
             so
             much
             favour
             as
             an
             offer
             of
             peace
             ,
             which
             if
             any
             of
             their
             Cities
             had
             accepted
             ,
             that
             City
             was
             not
             to
             be
             cut
             off
             ,
             but
             the
             people
             thereof
             were
             to
             be
             tributaries
             ,
             and
             to
             serve
             Israel
             ,
             and
             so
             permitted
             to
             live
             among
             them
             .
          
           
             The
             last
             of
             his
             citations
             maketh
             very
             much
             against
             him
             ,
             namely
             ,
             Acts
             21.
             28
             ,
             29.
             where
             the
             Jewes
             of
             Asia
             doe
             accuse
             Paul
             for
             bringing
             Greekes
             into
             the
             Temple
             .
             
               For
               they
               had
               seen
               before
               with
               him
               in
               the
               City
               Trophimus
               an
               Ephesian
               ,
               whom
               they
               supposed
               that
               Paul
               had
               brought
               into
               the
               Temple
               .
            
             Marke
             here
             Paul
             is
             not
             challenged
             for
             conversing
             familiarly
             with
             a
             Greeke
             ,
             but
             onely
             for
             bringing
             him
             into
             the
             Temple
             ;
             and
             without
             all
             doubt
             the
             malice
             of
             his
             adversaries
             did
             catch
             at
             every
             advantage
             which
             they
             could
             have
             against
             him
             .
             I
             cannot
             but
             admire
             how
             M.
             Prynne
             could
             cite
             this
             place
             to
             prove
             that
             the
             Jewes
             might
             not
             converse
             nor
             keepe
             civill
             company
             with
             the
             Heathens
             ,
             since
             it
             proveth
             the
             very
             contrary
             ,
             that
             the
             Jewes
             might
             have
             civill
             ,
             but
             no
             religious
             fellowship
             with
             Heathens
             .
             And
             whereas
             he
             addeth
             that
             the
             Jewes
             had
             no
             dealing
             or
             conversation
             with
             the
             
               Samaritans
               ,
               Joh.
            
             4.
             9.
             
             Luke
             9.
             52
             ,
             53.
             
             I
             answer
             ,
             the
             reason
             was
             because
             the
             Jewish
             Church
             had
             excommnnicated
             and
             anathematized
             for
             ever
             the
             Samaritans
             ,
             who
             being
             once
             circumcised
             and
             having
             received
             the
             booke
             of
             the
             Law
             ,
             did
             afterward
             hinder
             the
             building
             of
             the
             house
             of
             the
             Lord.
             This
             Excommunication
             of
             the
             Cuthites
             or
             Samaritans
             most
             solemnly
             performed
             you
             may
             finde
             in
             
               Pirke
               R.
               Ecclesiae
               ,
               cap.
            
             38.
             
             More
             of
             this
             elsewhere
             .
             Here
             I
             onely
             touch
             it
             ,
             to
             shew
             that
             this
             also
             of
             the
             Samaritans
             makes
             against
             him
             .
          
           
             4.
             
             It
             is
             certaine
             that
             the
             Jewes
             had
             civill
             company
             and
             conversation
             with
             Heathens
             .
             For
             Solomons
             servants
             and
             Hirams
             servants
             were
             both
             together
             .
             1
             Kings
             5.
             18.
             2
             
             Chr.
             2.
             8.
             yea
             ,
             2
             Chr.
             2.
             17
             ,
             18.
             
             Solomon
             numbred
             of
             strangers
             or
             heathens
             in
             the
             Land
             of
             Israel
             ,
             a
             hundred
             fifty
             and
             three
             thousand
             and
             six
             hundred
             .
             Could
             there
             be
             so
             many
             of
             them
             and
             employed
             also
             in
             the
             building
             of
             the
             Temple
             ,
             and
             yet
             no
             civill
             company
             kept
             with
             them
             ?
             Nehemiah
             in
             the
             Court
             of
             Artaxerxes
             ,
             and
             Daniel
             with
             his
             companions
             in
             the
             court
             of
             Nebuchadnenar
             had
             civill
             company
             with
             Heathens
             ,
             but
             religious
             company
             with
             them
             they
             would
             have
             none
             .
             We
             finde
             the
             King
             of
             Edom
             in
             fellowship
             with
             Iehoshaphat
             
             and
             Iehoram
             ,
             2
             Kings
             3.
             
             And
             the
             Merchants
             of
             Tyre
             were
             permitted
             to
             come
             into
             Ierusalem
             ,
             and
             there
             to
             fell
             all
             manner
             of
             ware
             unto
             the
             children
             of
             Iuda
             ,
             onely
             they
             were
             forbidden
             to
             doe
             it
             upon
             the
             Sabbath
             day
             ,
             Nehem.
             13.
             16
             ,
             20
             ,
             21.
             
             
               L'Empereur
               de
               legibus
               Ebraeorum
               forensibus
               pag.
            
             180
             ,
             181.
             putteth
             it
             out
             of
             controversie
             ,
             that
             in
             Christs
             time
             there
             were
             many
             Heathens
             in
             the
             Land
             of
             Canaan
             with
             whom
             the
             Jewes
             did
             converse
             and
             dwell
             together
             ;
             and
             that
             Christ
             found
             in
             those
             places
             where
             he
             preached
             both
             Jewes
             and
             Gentiles
             .
             
               Istis
               locis
               inter
               istos
               commorabantur
               Gentiles
               ,
               qui
               magistrorum
               placitis
               se
               astringi
               passi
               non
               sunt
               .
            
             And
             a
             little
             after
             ,
             
               Nec
               enim
               Israelitas
               ab
               alienigenarum
               urbibus
               abstinuisse
               ,
               Iosephus
               Indicat
               .
            
             And
             that
             long
             before
             that
             time
             there
             was
             a
             mutuall
             conversing
             of
             Jewes
             and
             Gentiles
             ,
             I
             gather
             from
             1
             Kings
             20.
             34.
             
             
               Thou
               shalt
               make
               streets
               for
               thee
               in
               Damascus
               as
               my
               father
               made
               in
               Samaria
               ,
            
             meaning
             for
             trade
             and
             commerce
             .
          
           
             I
             will
             here
             anticipate
             a
             great
             objection
             which
             may
             be
             made
             against
             me
             ,
             from
             Acts
             10.
             28.
             
             
               Ye
               know
               that
               it
               is
               an
               unlawfull
               thing
               for
               a
               man
               that
               is
               a
               Jew
               to
               keepe
               company
               or
               come
               unto
               one
               of
               another
               Nation
               .
            
             This
             might
             seem
             to
             make
             more
             for
             M
             r
             Prynnes
             exposition
             ,
             then
             all
             the
             places
             cited
             by
             himselfe
             .
             But
             I
             answer
             ,
             for
             the
             better
             understanding
             of
             that
             place
             ,
             first
             of
             all
             observe
             what
             
               Drusius
               Quaest.
               &
               resp
               .
               lib.
            
             2.
             quaest
             .
             67.
             tels
             us
             out
             of
             
               Elias
               in
               Thesbite
            
             :
             The
             Jewes
             had
             an
             old
             law
             against
             drinking
             Wine
             with
             Gentiles
             or
             Heathens
             ,
             
               Lata
               videlicet
               eo
               tempore
               quo
               gentes
               vinum
               libabant
               in
               sacris
               ,
            
             the
             Law
             was
             made
             at
             that
             time
             when
             the
             Gentiles
             used
             a
             praelibation
             of
             Wine
             in
             their
             idolatrous
             solemnities
             :
             whereupon
             the
             wise
             men
             of
             the
             Jewes
             fearing
             lest
             Heathen
             men
             should
             give
             to
             Jewes
             that
             Wine
             which
             had
             been
             dedicated
             to
             Idols
             did
             forbid
             the
             Jewes
             to
             drinke
             Wine
             with
             Heathens
             :
             which
             (
             as
             other
             Statutes
             of
             their
             wise
             men
             )
             the
             Jewes
             did
             religiosè
             religiously
             observe
             .
             Marke
             we
             hence
             ,
             1.
             
             It
             was
             not
             a
             generall
             received
             custome
             among
             the
             Jewes
             ,
             in
             no
             case
             to
             eate
             or
             drinke
             with
             Heathens
             ;
             else
             it
             had
             been
             unnecessary
             and
             supervacaneous
             to
             forbid
             the
             drinking
             of
             Wine
             with
             Heathens
             ,
             
               exceptio
               affirmat
               regulam
               in
               non
               exceptis
               .
            
             2.
             
             It
             was
             for
             a
             religious
             and
             consciencious
             reason
             ,
             
               propter
               〈◊〉
               idololatriae
            
             ,
             for
             feare
             of
             pertaking
             with
             Idolatry
             ,
             and
             〈◊〉
             〈◊〉
             
             civill
             respects
             ,
             that
             they
             were
             forbidden
             to
             drinke
             Wine
             with
             the
             Gentiles
             .
             The
             same
             I
             say
             of
             their
             shunning
             to
             eate
             with
             them
             ,
             for
             the
             Heathens
             used
             also
             a
             dedicating
             of
             their
             meats
             to
             Idols
             ,
             1
             Cor.
             10.
             27.
             
          
           
             Secondly
             ,
             observe
             Peter
             addeth
             immediately
             :
             
               but
               God
               hath
               shewed
               me
               that
               I
               should
               not
               call
               any
               man
               common
               or
               uncleane
               :
            
             meaning
             ,
             so
             as
             not
             to
             keepe
             company
             with
             him
             because
             of
             his
             Gentilisme
             or
             uncircumcision
             ,
             or
             because
             of
             his
             eating
             of
             meats
             which
             were
             uncleane
             by
             the
             ceremoniall
             Law
             ,
             as
             
               Ludovicus
               de
               Dieu
            
             doth
             rightly
             give
             the
             meaning
             ,
             understanding
             ,
             not
             morall
             ,
             but
             onely
             ceremoniall
             uncleannesse
             to
             be
             there
             spoken
             of
             ;
             for
             many
             men
             under
             the
             Gospell
             are
             still
             to
             be
             looked
             upon
             and
             avoyded
             as
             morally
             uncleane
             .
             But
             God
             had
             taught
             Peter
             by
             abrogating
             the
             ceremoniall
             differences
             of
             meats
             in
             the
             vision
             ,
             that
             the
             ceremoniall
             Law
             which
             was
             the
             partition
             wall
             between
             Jewes
             and
             Gentiles
             ,
             was
             now
             to
             be
             taken
             away
             :
             so
             that
             the
             Gentiles
             should
             be
             no
             longer
             called
             dogs
             ,
             as
             Matth.
             15.
             26.
             neither
             were
             the
             Disciples
             to
             be
             forbidden
             any
             longer
             to
             goe
             into
             the
             way
             of
             the
             Gentiles
             ,
             Matth.
             10.
             5.
             
             Henc
             forth
             no
             man
             should
             be
             called
             holy
             because
             of
             his
             circumcision
             ,
             no
             man
             uncleane
             because
             of
             his
             uncircumcision
             .
          
           
             This
             being
             the
             meaning
             ,
             it
             followeth
             that
             the
             unlawfulnesse
             of
             eating
             and
             companying
             with
             an
             Heathen
             mentioned
             Act.
             10.
             28.
             must
             not
             be
             so
             understood
             ,
             as
             if
             bare
             civill
             fellowship
             had
             been
             unlawfull
             ;
             but
             it
             must
             be
             understood
             ,
             first
             ,
             in
             reference
             to
             the
             morall
             Law
             ,
             that
             is
             for
             avoiding
             the
             danger
             of
             Idolatry
             in
             eating
             or
             drinking
             that
             which
             Idolatrous
             Heathens
             had
             sacrificed
             to
             Idolls
             ,
             as
             hath
             been
             just
             now
             cleared
             .
             Secondly
             ,
             in
             reference
             to
             the
             Ceremoniall
             Law
             ,
             or
             of
             such
             fellowship
             as
             was
             contrary
             to
             the
             ceremoniall
             Law
             ,
             in
             eating
             together
             with
             Heathens
             of
             meats
             legally
             unclean
             ,
             such
             as
             were
             represented
             to
             Peter
             in
             the
             vision
             ,
             and
             he
             commanded
             to
             eate
             what
             was
             formerly
             unclean
             to
             him
             .
             Otherwise
             when
             the
             Gentiles
             did
             not
             eat
             any
             thing
             which
             the
             Jewes
             were
             forbidden
             to
             eat
             ,
             it
             was
             lawfull
             for
             the
             Jewes
             to
             eat
             with
             the
             Gentiles
             saith
             
               Tostatus
               in
            
             2.
             
             Paral.
             6.
             
             Quest.
             21.
             
             So
             likewise
             
               Grotius
               de
               Jure
               Belli
               ac
               pacis
               lib.
            
             2.
             cap.
             15.
             
             Sect.
             9.
             where
             he
             referreth
             the
             Jewes
             their
             not
             eating
             with
             the
             Heathens
             ,
             to
             the
             Law
             of
             meats
             or
             the
             peculiaris
             
             victus
             which
             was
             prescribed
             to
             the
             Jewes
             .
             But
             otherwise
             the
             Law
             did
             not
             make
             it
             unlawfull
             for
             them
             to
             eat
             with
             any
             of
             another
             Nation
             :
             which
             he
             thinks
             is
             proved
             by
             Christs
             own
             example
             who
             took
             a
             drink
             of
             water
             from
             the
             woman
             of
             Samaria
             ,
             being
             yet
             most
             observant
             of
             the
             Law.
             That
             the
             unlawfulnesse
             of
             eating
             with
             the
             Heathens
             was
             understood
             in
             reference
             to
             the
             ceremoniall
             Law
             ,
             I
             prove
             ,
             from
             Gal.
             2.
             12.
             14.
             
             Peter
             having
             before
             eaten
             with
             the
             Gentiles
             ,
             to
             avoid
             the
             scandall
             of
             some
             Jewes
             that
             came
             from
             Iames
             ,
             did
             withdraw
             and
             separate
             himself
             from
             the
             believing
             Gentiles
             :
             What
             ?
             to
             keep
             no
             more
             any
             civill
             company
             with
             them
             .
             I
             hope
             no
             man
             will
             imagine
             that
             .
             But
             the
             Text
             expounds
             it selfe
             vers
             .
             14.
             
             
               If
               thou
               being
               a
               Iew
               ,
               livest
               after
               the
               manner
               of
               the
               Gentiles
               ,
               and
               not
               as
               doe
               the
               Iewes
               ,
               why
               compellest
               thou
               the
               Gentiles
               to
               live
               as
               doe
               the
               Iewes
               ?
            
             This
             was
             Peters
             fault
             ,
             that
             having
             formerly
             lived
             as
             the
             Gentiles
             ,
             that
             is
             ,
             eating
             with
             them
             all
             sorts
             of
             meats
             freely
             ,
             thinking
             himself
             liberate
             from
             the
             Yoke
             of
             the
             ceremoniall
             Law
             ,
             afterward
             he
             withdrew
             and
             separated
             himself
             from
             that
             manner
             of
             fellowship
             with
             the
             Centiles
             ,
             and
             bound
             up
             himselfe
             to
             live
             as
             doe
             the
             Jewes
             ,
             and
             to
             observe
             the
             distinction
             of
             meats
             according
             to
             the
             Law.
             And
             in
             so
             doing
             ,
             whiles
             he
             avoided
             the
             scandall
             of
             the
             Jewes
             ,
             he
             gave
             a
             greater
             scandall
             to
             the
             Gentiles
             in
             compelling
             them
             by
             the
             authority
             of
             his
             example
             to
             Judaize
             ,
             and
             to
             thinke
             the
             ceremoniall
             Law
             necessary
             .
          
           
             Thirdly
             ,
             The
             foresaid
             place
             Act.
             10.
             is
             to
             be
             understood
             of
             such
             fellowship
             as
             was
             not
             meerely
             civill
             ,
             but
             religious
             and
             sacred
             :
             as
             may
             appear
             ,
             1.
             by
             the
             exposition
             formerly
             given
             of
             these
             words
             ,
             
               God
               hath
               shewed
               me
               that
               I
               should
               not
               call
               any
               man
               common
               or
               unclean
               .
            
             2.
             by
             the
             invitation
             of
             the
             men
             that
             were
             sent
             from
             Cornelius
             to
             Peter
             who
             did
             not
             call
             him
             to
             civill
             but
             to
             sacred
             fellowship
             Act.
             10.
             22.
             
             
               And
               they
               said
            
             ,
             Cornelius
             
               the
               Conturion
               ,
               a
               just
               man
               and
               one
               that
               feareth
               God
               ,
               and
               of
               good
               report
               among
               all
               the
               Nation
               of
               the
               Jewes
               ,
               was
               warned
               from
               God
               by
               an
               holy
               Angell
               ,
               to
               send
               for
               thee
               into
               his
               house
               and
               to
               heare
               words
               of
               thee
               .
            
             3.
             
             Peter
             calls
             in
             the
             men
             and
             lodgeth
             them
             ;
             that
             being
             a
             civill
             fellowship
             ,
             he
             doth
             it
             freely
             ,
             v.
             23.
             but
             when
             he
             comes
             to
             Cornelius
             and
             those
             that
             were
             assembled
             with
             him
             ,
             to
             heare
             words
             from
             Peter
             ,
             here
             was
             the
             case
             of
             conscience
             ,
             and
             here
             Peter
             beginneth
             to
             apologize
             
             v.
             28.
             
               ye
               knew
               how
               that
               it
               is
               an
               unlawfull
               thing
               ,
               &c.
               
            
             The
             Syriak
             hath
             it
             thus
             ,
             
               ye
               know
               that
               it
               is
               not
               lawfull
               for
               a
               man
               that
               is
               a
               Jew
               to
               joyn
               himself
               unto
               a
               man
               that
               is
               a
               stranger
               ,
               who
               is
               not
               a
               sonne
               of
               his
               generation
               :
            
             as
             it
             were
             intimating
             a
             religious
             and
             Church
             fellowship
             .
             4.
             
             That
             which
             gave
             offence
             to
             them
             of
             the
             circumcision
             at
             Ierusalem
             .
             was
             ,
             that
             they
             heard
             Peter
             had
             so
             gone
             in
             to
             men
             uncircumcised
             ,
             that
             they
             had
             also
             received
             the
             word
             of
             God
             from
             him
             Act.
             11.
             1.
             3.
             
             And
             as
             soone
             as
             they
             were
             satisfied
             in
             that
             point
             ,
             that
             God
             had
             given
             unto
             the
             Gentiles
             repentance
             unto
             life
             vers
             .
             18.
             they
             held
             their
             Peace
             ,
             and
             made
             no
             further
             scruple
             concerning
             eating
             with
             them
             .
          
           
             I
             hope
             I
             have
             sufficiently
             answered
             the
             strongest
             objection
             which
             can
             be
             made
             against
             that
             which
             I
             did
             begin
             to
             prove
             ,
             namely
             ,
             that
             the
             Jewes
             might
             and
             did
             keep
             civill
             company
             and
             fellowship
             with
             Heathens
             .
             Which
             that
             I
             may
             now
             further
             consirme
             ,
             let
             it
             be
             observed
             with
             
               Schindlerus
               in
               lexic.
               pentaglo
               p.
            
             297.
             that
             there
             were
             two
             sorts
             of
             Proselytes
             among
             the
             Jewes
             .
             Some
             that
             were
             circumcised
             and
             received
             the
             Law
             of
             Moses
             ;
             and
             such
             a
             one
             was
             even
             as
             a
             Jew
             ,
             and
             was
             called
             
               Proselytus
               justitiae
            
             or
             faederis
             ,
             a
             righteous
             or
             a
             true
             Proselyte
             ,
             or
             a
             Proselyte
             of
             the
             Covenant
             .
             Others
             ,
             that
             did
             onely
             renounce
             ldolatry
             and
             keep
             the
             seven
             precepts
             given
             to
             the
             sonnes
             of
             Noah
             ,
             not
             being
             circumcised
             nor
             keeping
             the
             Law
             of
             Moses
             ,
             were
             permitted
             to
             dwell
             with
             the
             Jewes
             ,
             and
             therefore
             such
             a
             one
             was
             called
             
               Proselytus
               portae
            
             or
             
               Proselytus
               incola
            
             ,
             a
             Proselyte
             of
             the
             Gate
             ,
             or
             a
             Proselyte
             indweller
             ,
             who
             dwelt
             within
             their
             Gates
             .
             See
             for
             the
             same
             thing
             
               L'Empereur
               de
               legibus
               Ebraeorum
               forensibus
            
             pag.
             72
             
               Buxtorflexic
               .
               Rabbin
            
             .
             p.
             408.
             409.
             
             
               Grotius
               de
               Jure
               belli
               acpacis
               lib.
            
             1.
             cap.
             1.
             
             Sect.
             16.
             
             
               Henr.
               Vorstius
               observ
               .
               ad
               chronol
               .
               R.
               Ganz
               .
            
             pag.
             279.
             
             
               Georgius
               Genzius
               in
               annot
               .
               ad
               Maimon
               .
               canon
               .
               Ethic.
            
             p.
             91.
             92.
             
             To
             the
             same
             purpose
             ,
             Master
             
               Ainsworth
               annot
               .
               in
               Gen.
            
             9.
             4.
             and
             on
             Exod.
             12.
             45.
             and
             on
             Levit.
             22.
             10.
             hath
             noted
             out
             of
             the
             Hebrew
             writers
             :
             that
             such
             of
             the
             Heathens
             as
             did
             observe
             the
             seven
             precepts
             given
             to
             the
             Sonnes
             of
             Noah
             ,
             though
             they
             were
             not
             circumcised
             ,
             neither
             did
             observe
             the
             Ordinances
             of
             the
             ceremoniall
             Law
             ,
             nor
             were
             admitted
             to
             the
             holy
             things
             of
             the
             Children
             of
             Israel
             ,
             yet
             they
             were
             permitted
             to
             cohabit
             and
             converse
             with
             the
             people
             of
             God
             in
             the
             holy
             Land.
             And
             
             that
             it
             was
             so
             ,
             may
             be
             proved
             from
             Levit.
             25.
             6.
             45.
             47.
             
             (
             where
             the
             Chaldee
             hath
             
               an
               uncircumcised
            
             indweller
             )
             Deut.
             14.
             21.
             yea
             ,
             such
             a
             one
             might
             dwell
             in
             the
             Priests
             house
             Lev.
             22.
             10.
             
             The
             Jewes
             receive
             no
             Proselyte
             now
             except
             one
             that
             undertakes
             to
             keep
             the
             whole
             Law
             to
             the
             least
             jote
             ,
             as
             Doctor
             Buxtorf
             informes
             us
             in
             the
             place
             last
             cited
             :
             and
             so
             they
             are
             a
             great
             deale
             more
             strict
             in
             reference
             to
             the
             Gentiles
             then
             the
             Antient
             Jewes
             were
             .
             Notwithstanding
             they
             doe
             without
             scruple
             familiarly
             converse
             and
             keep
             company
             with
             Gentiles
             who
             keep
             not
             the
             last
             of
             the
             seven
             precepts
             which
             bind
             (
             as
             they
             think
             )
             all
             the
             Sonnes
             of
             Noah
             ,
             namely
             that
             concerning
             the
             not
             eating
             of
             blood
             .
             How
             much
             more
             may
             we
             suppose
             that
             the
             Antient
             Jewes
             did
             keep
             civill
             company
             and
             fellowship
             with
             such
             Gentiles
             as
             did
             observe
             all
             these
             seven
             precepts
             ?
             And
             this
             comparison
             the
             Jewes
             have
             made
             between
             themselves
             and
             the
             Gentiles
             in
             reference
             to
             the
             Law
             of
             
               Moses
               .
               It
               is
               our
               inheritance
               ,
               not
               theirs
               :
               as
               for
               them
               ,
               let
               them
               observe
               the
               seven
               precepts
               .
               Exc.
               Gem.
               Sanhedrin
               .
            
             cap.
             7.
             
             Sect.
             6.
             
             So
             that
             the
             Jewes
             were
             not
             scandalized
             at
             the
             Gentiles
             their
             not
             observing
             of
             the
             whole
             Law
             of
             Moses
             ,
             not
             being
             circumcised
             ,
             &c.
             but
             at
             their
             not
             keeping
             of
             those
             seven
             precepts
             ,
             which
             were
             also
             a
             part
             of
             the
             Law
             of
             Moses
             .
             This
             to
             me
             appeareth
             to
             be
             a
             chief
             reason
             (
             if
             not
             the
             reason
             )
             why
             the
             Synod
             of
             the
             Apostles
             &
             Elders
             at
             Ierusa
             .
             did
             impose
             upon
             the
             Churches
             of
             the
             Gentiles
             no
             other
             burthen
             of
             Jewish
             rites
             &
             Ceremonies
             ,
             but
             to
             abstain
             from
             blood
             &
             things
             strangled
             :
             they
             did
             not
             impose
             circumcision
             ,
             nor
             holy
             dayes
             ,
             nor
             the
             like
             :
             because
             that
             which
             was
             intended
             was
             ,
             to
             draw
             together
             the
             beleevers
             of
             the
             Jewes
             &
             the
             beleevers
             of
             the
             Gentiles
             into
             a
             familiar
             conversation
             ,
             that
             they
             might
             live
             together
             and
             eat
             together
             without
             scandall
             :
             and
             this
             could
             not
             be
             ,
             except
             the
             beleiving
             Gentiles
             should
             observe
             the
             seven
             precepts
             which
             were
             given
             not
             onely
             to
             the
             posterity
             of
             Abraham
             ,
             but
             to
             the
             posterity
             of
             Noah
             ;
             of
             which
             precepts
             one
             did
             forbid
             the
             eating
             of
             blood
             Gen.
             9.
             4.
             
             (
             and
             under
             that
             is
             comprehended
             also
             the
             eating
             of
             things
             strangled
             )
             Now
             there
             was
             no
             doubt
             of
             the
             beleiving
             Gentiles
             their
             observing
             of
             the
             other
             six
             precepts
             which
             the
             Hebrewes
             say
             were
             observed
             from
             Adam
             to
             Noah
             :
             the
             first
             against
             Idolatry
             ,
             2.
             against
             blasphemy
             ,
             3.
             against
             shedding
             of
             blood
             ,
             4.
             against
             uncleannesse
             or
             unlawfull
             copulations
             ,
             
             5.
             against
             Rapine
             or
             Robbery
             ,
             6.
             for
             executing
             judgement
             and
             inflicting
             punishment
             upon
             malefactors
             .
             All
             the
             question
             was
             of
             the
             seventh
             and
             last
             against
             eating
             of
             blood
             ,
             which
             the
             beleiving
             Gentiles
             (
             though
             they
             knew
             it
             to
             be
             older
             then
             the
             ceremoniall
             Law
             or
             circumcision
             it self
             ,
             and
             to
             belong
             to
             all
             the
             posterity
             of
             Noah
             ,
             yet
             )
             knew
             to
             be
             temporary
             and
             not
             perpetuall
             ,
             and
             so
             at
             the
             abrogation
             of
             the
             other
             ceremonies
             ,
             and
             propagation
             of
             the
             Gospell
             to
             the
             Gentiles
             ,
             thought
             themselves
             free
             from
             that
             ,
             as
             well
             as
             other
             Ceremonies
             .
             On
             the
             other
             part
             ,
             it
             was
             a
             principle
             among
             the
             Jewes
             ,
             that
             they
             ought
             not
             to
             converse
             familiarly
             with
             any
             of
             the
             Gentiles
             ,
             except
             such
             as
             observe
             the
             seven
             precepts
             given
             to
             the
             Sonnes
             of
             Noah
             .
             Wherefore
             the
             Synod
             of
             the
             Apostles
             and
             Elders
             thought
             good
             that
             the
             beleiving
             Gentiles
             should
             so
             farre
             condescend
             to
             the
             weaknesse
             of
             the
             Jewes
             (
             not
             fully
             instructed
             concerning
             Christian
             liberty
             ,
             and
             the
             abrogation
             of
             the
             old
             ceremonies
             )
             as
             to
             observe
             for
             a
             time
             that
             precept
             against
             eating
             blood
             ,
             as
             well
             as
             the
             other
             precepts
             given
             to
             the
             Sonnes
             of
             Noah
             ;
             to
             the
             intent
             that
             the
             Jewes
             and
             Gentiles
             might
             Peaceably
             and
             familiarly
             cohabite
             and
             converse
             together
             :
             for
             though
             the
             Gentiles
             did
             not
             observe
             the
             other
             ordinances
             and
             ceremonies
             of
             the
             Jewes
             :
             yet
             observing
             those
             seven
             precepts
             ,
             they
             were
             free
             to
             converse
             familiarly
             with
             the
             Jewes
             .
             Schindlerus
             in
             his
             
               Lexicon
               pentagl
            
             .
             pag.
             298.
             land
             pag.
             1530
             seemeth
             to
             have
             had
             the
             same
             notion
             ;
             for
             he
             saith
             the
             Apostles
             and
             Elders
             would
             not
             impose
             circumcision
             and
             the
             keeping
             of
             the
             Law
             of
             Moses
             ,
             but
             they
             imposed
             some
             things
             not
             unlike
             to
             the
             precepts
             given
             to
             the
             Sonnes
             of
             Noah
             .
             I
             returne
             to
             that
             distinction
             of
             the
             two
             sorts
             of
             Proselytes
             .
             The
             one
             had
             the
             name
             of
             
               Ger
               tzedek
            
             a
             Proselyte
             of
             righteousnesse
             ,
             and
             
               Ger
               berith
            
             ,
             a
             Proselyte
             of
             the
             Covenant
             .
             The
             other
             was
             called
             
               Ger
               toschav
            
             ,
             a
             Prosclyte
             indweller
             and
             
               Ger
               schagnar
            
             ,
             a
             Proselyte
             of
             the
             Gate
             ,
             
               qui
               intra
               portas
               ,
               inter
               Judaeos
               scilicet
               habitabat
               ,
               who
               dwelt
               within
               the
               Gates
               ,
               to
               wit
               among
               the
               Jewes
            
             saith
             
               Matthias
               Martinius
               in
               Lexic
               .
               philol
               .
            
             pag.
             2922.
             
             This
             Proselyte
             indweller
             was
             not
             called
             nor
             esteemed
             as
             one
             of
             the
             Jewes
             ,
             being
             no
             Church
             Member
             ,
             nor
             admitted
             to
             any
             religious
             or
             Church
             Commnnion
             with
             the
             Jewes
             ,
             but
             he
             was
             still
             esteemed
             and
             reckoned
             as
             one
             of
             the
             uncircumcised
             Gentiles
             .
             Yet
             the
             Iewes
             did
             keep
             civill
             
             company
             and
             fellowship
             with
             such
             a
             one
             ,
             as
             with
             a
             neighbour
             and
             a
             inhabitant
             of
             the
             same
             City
             ,
             or
             Land.
             
          
           
             And
             if
             the
             Jewes
             had
             not
             been
             free
             to
             keep
             civill
             company
             with
             Heathens
             or
             Infidells
             ,
             yet
             Christians
             are
             expressely
             allowed
             to
             do
             so
             .
             1
             Cor.
             10.
             27.
             
             
               If
               any
               of
               them
               that
               beleeve
               not
               ,
               bid
               you
               to
               a
               Feast
               ,
               aud
               ye
               be
               disposed
               to
               go
               ,
               whatsoever
               is
               set
               before
               you
               ,
               eat
               ,
               asking
               no
               question
               for
               conscience
               sake
            
             ;
             and
             Ch.
             5.
             10.
             11.
             12.
             the
             Apostle
             permitteth
             Christians
             to
             company
             and
             eat
             with
             Fornicators
             ,
             Covetous
             ,
             Extortioners
             ,
             or
             Idolaters
             ,
             who
             are
             no
             Church-Members
             ,
             but
             by
             no
             meanes
             with
             scandalous
             Brethren
             .
             I
             doe
             not
             dispute
             whether
             any
             more
             liberty
             of
             this
             kind
             is
             granted
             to
             Christians
             ,
             then
             peradventure
             was
             granted
             to
             the
             Jewes
             .
             Yet
             I
             am
             sure
             a
             great
             measure
             of
             the
             liberty
             of
             civill
             fellowship
             with
             Heathens
             was
             granted
             to
             the
             Jewes
             also
             .
          
           
             It
             must
             needs
             follow
             from
             that
             which
             hath
             been
             said
             ,
             that
             ,
             
               Let
               him
               be
               unto
               thee
               as
               an
               Heathen
               man
               and
               a
               Publican
               ,
            
             is
             not
             a
             casting
             out
             from
             mere
             civill
             fellowship
             and
             company
             ,
             but
             from
             religious
             and
             Church-fellowship
             .
             This
             agreeth
             well
             with
             that
             passage
             in
             
               Iosephus
               contra
               Appionem
               lib.
            
             2.
             
             Whoever
             (
             of
             the
             Gentiles
             )
             
               are
               willing
               to
               come
               and
               live
               under
               our
               Law
               ,
               it
               doth
               freely
               receive
               them
               esteeming
               Communion
               to
               consist
               not
               onely
               in
               origination
               or
               descent
               ,
               but
               also
               in
               choyce
               of
               life
               .
               But
               as
               for
               those
            
             (
             of
             the
             Gentiles
             )
             
               who
               come
               occasionally
               among
               us
               ,
               our
               Law
               doth
               not
               admit
               them
               into
               our
               solemne
               or
               sacred
               Assemblies
               ,
               but
               it
               appointeth
               to
               communicate
               unto
               them
               all
               such
               things
               as
               they
               need
               ,
               as
               fire
               ,
               water
               meat
               ,
               also
               to
               shew
               them
               the
               way
               ,
               and
               to
               let
               none
               of
               them
               be
               unburied
               .
            
             (
             So
             likewise
             Publicans
             noted
             for
             impiety
             and
             injustice
             were
             permitted
             to
             be
             City
             Members
             ,
             but
             not
             owned
             for
             Church-Members
             )
             
               Grotius
               de
               Jure
               Belli
               ac
               pacis
               lib.
            
             2.
             c.
             15.
             
             Sect.
             9.
             holds
             that
             it
             was
             lawfull
             for
             the
             Jewes
             ,
             not
             onely
             to
             have
             company
             and
             commerce
             with
             Heathens
             ,
             but
             to
             doe
             them
             good
             and
             to
             enter
             in
             League
             and
             Covenant
             with
             them
             ,
             such
             onely
             excepted
             as
             the
             Law
             did
             accurse
             ,
             namely
             the
             seven
             Nations
             in
             Canaan
             ,
             the
             
               Amalekites
               ,
               Ammonites
            
             and
             Moabites
             .
             He
             brings
             among
             other
             things
             the
             example
             of
             the
             Asmonites
             ,
             who
             as
             they
             were
             themselves
             skilled
             in
             the
             Law
             ,
             so
             with
             the
             approbation
             both
             of
             Priests
             and
             People
             ,
             they
             made
             a
             Covenant
             with
             the
             Lacedemonians
             and
             Romanes
             :
             yea
             publikely
             prayed
             for
             them
             .
             Learned
             
             Master
             
               Selden
               de
               Jure
               nat
               .
               &
               Gent.
               lib.
            
             2.
             c.
             3
             doth
             not
             onely
             confirme
             what
             hath
             been
             said
             before
             of
             the
             
               Proselyti
               Domicilii
            
             ,
             Heathens
             not
             circumcised
             nor
             keeping
             the
             Law
             of
             Moses
             ,
             but
             observing
             the
             seven
             precepts
             given
             to
             the
             Sonnes
             of
             Noah
             ,
             and
             that
             such
             were
             permitted
             to
             dwell
             together
             with
             the
             Children
             of
             Israel
             ;
             but
             he
             further
             tells
             us
             out
             of
             Maimonides
             that
             though
             when
             the
             Jewish
             Republike
             did
             flourish
             and
             when
             they
             were
             
               sui
               Juris
            
             ,
             no
             strangers
             were
             permitted
             to
             dwell
             among
             them
             except
             such
             as
             did
             renounce
             Idolatry
             and
             keep
             the
             seven
             precepts
             ,
             yet
             after
             the
             captivity
             and
             under
             the
             Romans
             ,
             the
             Jewes
             did
             allow
             to
             themselves
             a
             common
             commerce
             and
             civill
             conversing
             even
             with
             such
             Gentiles
             ,
             as
             had
             not
             renounced
             the
             Pagan
             or
             Idolatrous
             worship
             ;
             &
             as
             for
             such
             of
             the
             Gentiles
             ,
             as
             the
             Jewes
             did
             observe
             to
             be
             good
             men
             whom
             they
             called
             
               ex
               piis
               è
               Gentibus
               mundi
            
             ,
             such
             as
             Cornelius
             the
             Centurion
             ,
             to
             whom
             the
             Jewes
             themselves
             gave
             a
             good
             estimony
             of
             these
             he
             saith
             that
             though
             they
             were
             not
             formally
             admitted
             and
             received
             as
             Proselyte
             indwellers
             were
             wont
             to
             be
             (
             that
             formall
             reception
             of
             
               Proselyti
               Domicilii
            
             having
             ceased
             in
             those
             later
             times
             )
             yet
             he
             puts
             it
             out
             of
             doubt
             that
             the
             Jewes
             were
             willing
             that
             such
             Gentiles
             should
             dwell
             among
             them
             .
          
           
             Adde
             hereunto
             that
             which
             
               Gul.
               Vorstius
               annot
               .
               in
               Maimon
               .
               de
               fundam●…legis
               cap.
            
             5.
             
             Sect.
             9.
             observeth
             ou●
             of
             
               Beth
               Joseph
               de
               Idololat
            
             .
             and
             out
             of
             
               aboda
               zara
            
             ,
             that
             a
             Heathen
             man
             was
             permitted
             to
             be
             Phi●tian
             to
             a
             Jew
             ,
             provided
             that
             he
             should
             not
             entice
             him
             to
             Idolatry
             :
             and
             that
             a
             Jew
             also
             was
             permitted
             to
             be
             Physitian
             to
             a
             Gentile
             ,
             for
             which
             purpose
             they
             alledged
             the
             example
             of
             Moses
             who
             (
             as
             their
             Tradition
             told
             them
             )
             did
             practice
             medicine
             in
             Egypt
             .
          
           
             Furthermore
             when
             Master
             Prynne
             understands
             nothing
             by
             those
             words
             
               Let
               him
               be
               unto
               thee
               as
               an
               Heathen
               man
               and
               a
               Publican
               ,
            
             but
             avoid
             civill
             fellowship
             and
             keep
             no
             familiar
             company
             with
             him
             ,
             and
             expounds
             it
             also
             by
             1
             Cor.
             5.
             11.
             
               with
               such
               a
               one
               not
               to
               eat
            
             (
             which
             he
             still
             conceives
             to
             be
             onely
             meant
             of
             avoiding
             civill
             fellowship
             )
             and
             by
             2.
             
             Io.
             10.
             
               receive
               him
               not
               into
               thy
               house
               .
            
             He
             is
             twice
             out
             ,
             both
             because
             the
             Jewes
             did
             keep
             civill
             company
             with
             Heathens
             which
             hath
             been
             proved
             :
             and
             also
             because
             (
             if
             we
             beleive
             the
             Jewish
             writters
             concerning
             the
             customes
             of
             their
             
             Nation
             )
             the
             Rabbies
             or
             wise
             men
             among
             them
             did
             not
             keep
             familiar
             fellowship
             nor
             civill
             company
             with
             the
             Plebeians
             of
             the
             Jewes
             themselves
             :
             they
             were
             forbidden
             to
             eat
             and
             drink
             with
             or
             among
             the
             Plebeians
             .
             
               Maimen
               de
               fundam
               .
               legis
            
             cap.
             5.
             
             Sect.
             13.
             neither
             might
             they
             converse
             in
             the
             paths
             nor
             come
             into
             the
             houses
             of
             the
             Plebeians
             .
             
               Ibid.
               Sect.
            
             14.
             
             
               Gul.
               Vorstius
            
             in
             his
             
               annot
               .
               pag.
            
             73.
             addeth
             a
             passage
             in
             Misua
             that
             a
             wise
             man
             might
             neither
             lodge
             with
             a
             Plebeian
             nor
             receive
             a
             Plebeian
             to
             lodge
             with
             him
             .
             Neverthelesse
             a
             wise
             man
             was
             permitted
             to
             converse
             not
             onely
             civilly
             but
             frequently
             with
             an
             Heathen
             man
             ,
             for
             which
             see
             Master
             
               Selden
               de
               Jure
               nat
               .
               &
               Gent.
               lib.
            
             6.
             cap.
             10.
             
               quoniam
               nihil
               mali
               ex
               Gentilium
               consuetudine
               viro
               scientiori
               im●…inere
               censebant
               .
            
             So
             that
             in
             Master
             Pryn●…
             sence
             ,
             all
             the
             Plebeians
             of
             the
             Jewes
             themselves
             were
             as
             Heathens
             and
             Publicans
             ,
             or
             civilly
             excommunicated
             by
             their
             wise
             men
             .
          
           
             Wherefore
             we
             must
             needs
             distinguish
             a
             two
             fold
             communion
             or
             fellowship
             among
             the
             Jewes
             ,
             one
             civill
             ,
             another
             Ecclesiasticall
             ;
             It
             was
             the
             shutting
             out
             from
             the
             Ecclesiasticall
             communion
             of
             the
             Jewes
             ,
             which
             Christ
             alludes
             to
             Mat.
             18.
             for
             beside
             the
             distinct
             notions
             of
             the
             Jewish
             Church
             and
             the
             Jew
             State
             (
             of
             which
             before
             )
             
               Is.
               Abrabanel
               de
               capitc
               fidei
            
             cap.
             6.
             speaking
             of
             certaine
             fundamentall
             Articles
             which
             the
             Jewish
             Church
             did
             beleive
             ,
             saith
             ,
             they
             were
             intended
             to
             be
             
               Articles
               of
               Judaisme
               ,
               so
               that
               he
               that
               should
               beleive
               these
               should
               be
               in
               the
               communion
               of
               Israel
               :
            
             and
             
               Ib.
               cap.
            
             3.
             speaking
             of
             an
             Article
             concerning
             the
             coming
             of
             the
             Messiah
             ,
             he
             moves
             a
             doubt
             about
             it
             ,
             because
             
               Rabbi
               Hillell
            
             who
             denieth
             it
             ,
             was
             not
             
               excluded
               from
               the
               communion
               of
               the
               Law
               ,
            
             for
             the
             Gema●…a
             gives
             him
             the
             Title
             of
             Rabbi
             .
             When
             he
             comes
             to
             the
             solution
             of
             this
             doubt
             cap.
             14.
             he
             cleares
             
               Rabbi
               Hillell
            
             ,
             as
             not
             denying
             that
             Article
             .
             But
             all
             this
             intimateth
             that
             for
             heresy
             there
             was
             a
             shutting
             out
             from
             Ecclesiasticall
             communion
             :
             Or
             that
             an
             hereticall
             apostat
             Jew
             was
             unto
             them
             as
             an
             Heathen
             man
             ;
             and
             therefore
             they
             were
             permitted
             to
             take
             usury
             as
             from
             strangers
             or
             Heathens
             ,
             so
             from
             an
             apostat
             Jew
             ,
             
               quia
               fratris
               nomen
               exuerat
            
             saith
             Master
             
               Selden
               de
               Jure
               nat
               .
               &
               Gent.
               lib.
            
             6
             c.
             10.
             
             In
             
               Tzemach
               David
               edit
               .
               Hen.
               Uorst
               .
            
             pag.
             67.
             it
             is
             said
             that
             the
             chief
             of
             the
             Hereticks
             were
             Tzadok
             and
             Baythos
             ,
             who
             denying
             rewards
             and
             punishments
             
             after
             this
             life
             ,
             
               exiverunte
               communione
               (
               vel
               caetu
               Israelis
               )
            
             they
             went
             out
             from
             the
             Ecclesiasticall
             communion
             of
             Israel
             .
          
           
             This
             is
             good
             reason
             to
             say
             of
             a
             sonne
             of
             Israel
             ,
             if
             he
             be
             a
             sonne
             of
             Belial
             ,
             let
             him
             be
             to
             thee
             as
             an
             Heathen
             ,
             that
             is
             ,
             esteeme
             him
             as
             prophane
             ,
             and
             as
             lost
             as
             an
             Heathen
             ;
             have
             no
             more
             Church
             communion
             with
             him
             then
             with
             an
             Heathen
             .
             And
             by
             this
             time
             I
             suppose
             it
             doth
             fully
             appeare
             to
             the
             intelligent
             Reader
             that
             some
             uncircumcised
             Heathens
             were
             admitted
             in
             to
             the
             civill
             fellowship
             ,
             and
             some
             Israelites
             continued
             not
             in
             the
             Ecclesiasticall
             fellowship
             of
             ihe
             Jewes
             :
             which
             overturneth
             the
             whole
             strength
             of
             M
             r
             Prynnes
             answer
             to
             our
             argument
             from
             Matth.
             18
             But
             once
             more
             ,
             (
             for
             I
             have
             thought
             good
             to
             insist
             the
             longer
             upon
             this
             point
             ,
             because
             much
             dependeth
             upon
             it
             .
             )
             
               Let
               him
               be
               to
               thee
               as
               an
               Heathen
               ,
            
             doth
             forbid
             Ecclesia●icall
             communion
             ,
             not
             civill
             company
             except
             secondarily
             &
             as
             a
             consequent
             of
             Excommunication
             ,
             &
             for
             spirituall
             respects
             and
             ends
             (
             as
             I
             shall
             shew
             anon
             )
             but
             it
             is
             not
             meant
             of
             abstaining
             from
             meere
             civil
             company
             &
             fellowship
             :
             because
             the
             Jews
             were
             permitted
             to
             keep
             civil
             company
             and
             fellowship
             with
             Heathens
             ,
             even
             any
             civill
             company
             which
             did
             not
             encroach
             upon
             Religion
             ,
             or
             had
             appearance
             of
             an
             ensnarement
             into
             Idolatry
             ,
             and
             in
             that
             respect
             (
             as
             participating
             of
             Religious
             fellowship
             )
             became
             unlawfull
             .
             This
             is
             the
             point
             I
             have
             been
             proving
             ,
             and
             which
             I
             will
             yet
             further
             prove
             out
             of
             
               Maim
               mides
               de
               Idolalotria
               cap
               ▪
            
             9.
             
             That
             one
             Chapter
             is
             sufficient
             to
             〈◊〉
             the
             present
             question
             .
             Thus
             it
             begins
             .
             
               Three
               daies
               before
               the
               feasts
               (
               or
               holydaies
               )
               of
               Heathens
               that
               worship
               Idols
               ,
               we
               are
               forbidden
               to
               buy
               from
               them
               ,
               or
               to
               sell
               unto
               them
               any
               durable
               thing
               ;
               to
               take
               or
               give
               any
               thing
               in
               lend
               ;
               to
               take
               or
               make
               payment
               of
               that
               which
               was
               given
               in
               lend
               upon
               writ
               ,
               or
               pledge
               ;
               but
               what
               was
               given
               in
               lend
               upon
               words
               onely
               ,
               it
               is
               lawfull
               to
               exact
               ;
               because
               this
               seemeth
               to
               be
               taken
               out
               of
               their
               hands
               .
               It
               is
               also
               lawfull
               to
               sell
               unto
               them
               ,
               that
               which
               can
               not
               last
               ,
               as
               green
               herbs
               or
               anything
               sodden
               ;
               and
               that
               ever
               untill
               their
               holy
               day
               .
            
             You
             see
             it
             was
             lawfull
             among
             the
             Jewes
             to
             buy
             and
             sell
             ,
             borrow
             and
             lend
             ,
             to
             make
             contracts
             ,
             with
             Heathens
             ,
             yea
             with
             Idolatrous
             Heathens
             ;
             onely
             in
             some
             (
             not
             in
             all
             )
             things
             there
             was
             a
             restraint
             upon
             them
             ,
             and
             that
             but
             three
             daies
             before
             the
             Heathen
             sestivities
             .
             Then
             follows
             Sect.
             2.
             
             
               This
               hath
               place
               in
               the
               land
               of
               the
               Israelites
               :
               but
               in
               the
            
             
             
               other
               lands
               ,
               it
               is
               not
               forbidden
               except
               upon
               their
               holy
               day
               .
               If
               any
               man
               transgresse
               ,
               by
               having
               trade
               or
               commerce
               with
               them
               ,
               during
               that
               space
               of
               three
               daies
               ,
               it
               is
               lawfull
               (
               though
               )
               to
               use
               the
               ware
               :
               but
               if
               any
               man
               trade
               with
               them
               upon
               their
               holyday
               ,
               the
               things
               are
               forbidden
               to
               be
               used
               .
               It
               is
               unlawfull
               also
               to
               send
               a
               gift
               to
               an
               Heathen
               man
               upon
               his
               holy
               day
               :
               unlesse
               it
               be
               known
               that
               〈◊〉
               〈◊〉
               n●…t
               〈◊〉
               the
               worship
               of
               Idols
               ,
               neither
               ser●…eth
               them
               .
               But
               if
               som●…
               〈◊〉
               m●…n
               upon
               his
               Holyday
               send
               a
               gift
               to
               an
               Israelite
               ,
               let
               him
               not
               take
               it
               from
               him
               ,
               〈◊〉
               it
               be
               suspected
               that
               h●…
               will
               be
               offended
               .
               Nevertheless●…
               he
               shall
               not
               use
               it
               ,
               untill
               it
               be
               known
               that
               the
               Heathen
               man
               doth
               not
               worship
               Idols
               nor
               esteem
               them
               to
               be
               Gods.
            
             Observe
             1.
             that
             the
             things
             mentioned
             in
             the
             first
             Section
             ,
             though
             unlawfull
             to
             the
             ●ewes
             in
             their
             own
             Land
             ,
             three
             daies
             before
             the
             Heath●nish
             〈◊〉
             ,
             yet
             they
             held
             them
             not
             unlawfull
             in
             other
             Lands
             .
             2.
             
             They
             held
             it
             lawfll
             for
             a
             Jew
             to
             send
             a
             gift
             to
             an
             Heathen
             man
             ,
             or
             to
             receive
             a
             gift
             from
             him
             ,
             so
             that
             it
             were
             not
             upon
             the
             Heathenish
             festivity
             .
             3.
             
             Yea
             in
             some
             cases
             it
             was
             permitted
             to
             a
             Jew
             to
             send
             a
             gift
             to
             an
             Heathen
             man
             ,
             upon
             the
             very
             Heathen
             festivity
             ,
             (
             to
             wit
             ,
             if
             he
             knew
             that
             Heathen
             man
             to
             be
             no
             worshipper
             of
             Idols
             )
             as
             likewise
             to
             receive
             a
             gift
             from
             him
             (
             though
             upon
             the
             holy
             day
             )
             for
             avoyding
             of
             offence
             .
          
           
             Sect.
             4.
             reckoneth
             among
             the
             Heathenish
             festivities
             a
             day
             set
             apart
             by
             them
             for
             coronation
             of
             a
             King
             ,
             or
             in
             memory
             of
             a
             mans
             nativity
             ,
             deliverance
             out
             of
             danger
             ,
             or
             the
             like
             .
             Then
             it
             is
             added
             Sect.
             5.
             
             
               But
               with
               those
               Idolaters
               who
               spend
               that
               day
               in
               mirth
               and
               gladnesse
               ,
               eating
               and
               drinking
               ,
               and
               observe
               that
               day
               whether
               for
               custome
               or
               for
               the
               Kings
               honour
               ,
               neverthelesse
               hold
               it
               not
               for
               a
               holy
               day
               ,
               it
               is
               lawfull
               to
               have
               commerce
               and
               trade
               .
            
             Wh●n
             conversing
             with
             Heathens
             did
             not
             entrench
             upon
             Religion
             ,
             they
             could
             doe
             it
             without
             scruple
             ,
             even
             upon
             the
             Heathens
             good
             daies
             or
             solemnities
             of
             joy
             .
             Then
             Sect.
             8.
             
             
               Is
               Israelites
               dwell
               among
               Heathens
               with
               whom
               they
               have
               made
               a
               Cov●…nt
               ,
               it
               is
               lawfull
               to
               sell
               armes
               to
               the
               Kings
               servants
               and
               to
               his
               military
               forces
               ,
               &c.
               
               It
               is
               unlawfull
               to
               enter
               into
               a
               Town
               in
               which
               Idolatry
               is
               practiced
               :
               it
               is
               lawfull
               to
               come
               out
               of
               it
               .
               But
               if
               the
               Idoll
               be
               without
               the
               Town
               ,
               it
               is
               also
               lawfull
               to
               enter
               in
               it
               .
            
             If
             the
             Jewes
             might
             dwell
             among
             and
             enter
             into
             league
             and
             covenant
             with
             Heathens
             ,
             yea
             enter
             into
             the
             Townes
             of
             Idolaters
             ,
             when
             the
             Idoll
             was
             not
             in
             
             Town
             ,
             then
             they
             held
             it
             not
             unlawfull
             to
             have
             any
             civill
             company
             with
             Heathens
             .
             It
             follows
             Sect.
             11.
             
             
               It
               is
               lawfull
               to
               goe
               to
               the
               markets
               or
               faires
               of
               Heathens
               ,
               and
               to
               buy
               from
               them
               beasts
               ,
               men-servants
               ,
               maid-servants
               ,
               though
               they
               be
               yet
               Heathens
               :
               also
               houses
               fields
               ,
               vineyards
               .
               Also
               for
               writing
               (
               contracts
               )
               it
               is
               permitted
               to
               goe
               to
               their
               judiciall
               courts
               .
            
          
           
             If
             it
             be
             objected
             that
             Sect.
             12.
             doth
             forbid
             an
             Israelite
             to
             come
             to
             the
             banquet
             of
             a
             Heathen
             ,
             which
             he
             hath
             made
             for
             his
             sonne
             or
             for
             his
             daughter
             ;
             I
             answer
             from
             that
             very
             place
             .
             For
             lest
             this
             should
             be
             taken
             for
             a
             prohibition
             of
             civill
             fellowship
             ,
             Maimonides
             did
             adde
             these
             words
             .
             
               Now
               this
               intervall
               is
               appointed
               for
               Idolatry
               :
               for
               it
               is
               said
               ,
               and
               one
               call
               thee
               ,
               and
               thou
               eate
               of
               his
               Sacrifice
               ,
               and
               thou
               take
               of
               their
               daughters
               unto
               thy
               sonnes
               ,
               and
               they
               goe
               a
               wboring
               after
               their
               Gods
               :
            
             citing
             Exod.
             34.
             15
             ,
             16.
             
          
           
             From
             all
             which
             I
             conclude
             ,
             that
             Christs
             words
             ,
             relating
             to
             the
             Jewish
             custome
             ,
             
               Let
               him
               be
               to
               thee
               as
               a
               Heathen
               man
               ,
            
             cannot
             be
             meant
             (
             as
             M
             r
             Prynne
             would
             have
             them
             )
             of
             avoyding
             meere
             civill
             company
             and
             fellowship
             ;
             for
             as
             much
             as
             it
             was
             not
             held
             unlawfull
             among
             the
             Jewes
             to
             have
             civill
             company
             and
             commerce
             with
             Heathens
             .
             Sure
             the
             Jewes
             of
             our
             age
             are
             farre
             from
             holding
             such
             a
             thing
             unlawfull
             .
          
           
             Yea
             so
             farre
             I
             am
             unsatisfied
             with
             M
             r
             Prynnes
             interpretation
             ,
             that
             I
             verily
             believe
             (
             and
             so
             doe
             some
             others
             )
             a
             part
             of
             the
             intendment
             of
             these
             words
             ,
             
               Let
               him
               be
               to
               thee
               as
               an
               Heathen
               man
               and
               a
               Publican
               ,
            
             is
             to
             hold
             forth
             the
             lawfulnesse
             ,
             yea
             the
             obligation
             of
             performing
             all
             naturall
             (
             and
             in
             diverse
             cases
             morall
             )
             duties
             to
             a
             person
             Excommunicated
             :
             I
             meane
             that
             the
             Text
             doth
             intimate
             thus
             much
             .
             As
             upon
             the
             one
             hand
             the
             contumacious
             offender
             who
             will
             not
             heare
             the
             Church
             ,
             is
             to
             be
             used
             no
             better
             than
             an
             Heathen
             or
             a
             prophane
             Publican
             ,
             and
             is
             not
             to
             be
             admitted
             to
             any
             Ordinance
             ,
             except
             such
             as
             Heathens
             and
             prophane
             Publicans
             are
             and
             may
             be
             admitted
             unto
             ;
             So
             upon
             the
             other
             hand
             ,
             let
             him
             have
             no
             worse
             usage
             and
             entertainment
             ,
             then
             those
             very
             Heathens
             and
             Publicans
             ,
             unto
             whom
             all
             naturall
             and
             some
             morall
             duties
             are
             performed
             ,
             notwithstanding
             they
             be
             Heathens
             and
             Publicans
             .
             For
             the
             Apostle
             commandeth
             Christians
             to
             be
             subject
             even
             to
             Heathen
             Magistrates
             ,
             servants
             to
             honour
             and
             be
             subject
             to
             heathen
             and
             ungodly
             
             Masters
             ,
             the
             wife
             not
             to
             depart
             from
             the
             husband
             because
             he
             believeth
             not
             .
             So
             that
             this
             rule
             of
             Christ
             ,
             Matth.
             18.
             17.
             is
             so
             full
             and
             perfect
             ,
             as
             to
             teach
             us
             ,
             as
             well
             what
             fellowship
             is
             lawfull
             with
             such
             a
             one
             ,
             as
             what
             fellowship
             is
             not
             lawfull
             to
             be
             kept
             with
             him
             .
             I
             doe
             not
             deny
             but
             that
             (
             according
             to
             the
             ordinary
             rule
             )
             fellowship
             with
             an
             excommunicate
             person
             in
             meat
             ,
             drinke
             ,
             familiarity
             ,
             and
             salutations
             ,
             is
             unlawfull
             ,
             as
             well
             as
             in
             the
             Sacrament
             and
             prayer
             ,
             according
             to
             the
             received
             rule
             :
          
           
             
               Si
               pro
               delictis
               ,
               anathema
               quis
               efficiatur
               ;
            
             
               Os
               ,
               or
               are
               ,
               vale
               ,
               communio
               ,
               mensa
               negatur
               .
            
          
           
             And
             the
             Scripture
             forbidding
             to
             eate
             with
             such
             a
             one
             ,
             or
             to
             have
             company
             with
             him
             ,
             or
             to
             bid
             him
             God
             speed
             ,
             will
             reach
             as
             farre
             .
             Neverthelesse
             there
             are
             divers
             excepted
             or
             reserved
             cases
             in
             which
             the
             performance
             of
             naturall
             duties
             unto
             and
             keeping
             of
             civill
             company
             with
             an
             excommunicate
             person
             is
             allowed
             .
             The
             exception
             made
             from
             the
             rule
             is
             this
             :
          
           
             
               Haee
               anathema
               quidem
               faciunt
               ,
               ne
               possit
               obesse
               :
            
             
               Utile
               ,
               lex
               ,
               humile
               ,
               res
               ignorata
               ,
               necesse
               .
            
          
           
             Utile
             ,
             as
             when
             a
             man
             seeketh
             payment
             of
             debt
             from
             an
             excommunicate
             person
             .
             Lex
             ,
             because
             the
             law
             alloweth
             husband
             and
             wife
             to
             company
             together
             ,
             though
             the
             one
             of
             them
             be
             excommunicate
             .
             Humile
             ,
             because
             children
             may
             and
             ought
             to
             doe
             the
             duties
             of
             children
             ,
             and
             servants
             the
             duty
             of
             servants
             ,
             and
             subjects
             the
             duty
             of
             subjects
             ,
             and
             vassals
             the
             duty
             of
             vassals
             ,
             and
             souldiers
             the
             duty
             of
             souldiers
             ,
             in
             companying
             with
             submitting
             unto
             ,
             honouring
             and
             obeying
             of
             their
             excommunicated
             Parents
             ,
             Masters
             ,
             Kings
             ,
             Lords
             ,
             Commanders
             .
             
               R●…s
               ignorata
            
             ,
             when
             he
             that
             companieth
             with
             an
             excommunicate
             person
             ,
             doth
             not
             know
             that
             he
             is
             excommunicate
             .
             Necesse
             ,
             as
             when
             a
             man
             passeth
             through
             the
             Land
             or
             is
             under
             the
             power
             of
             excommunicate
             persons
             ,
             or
             some
             such
             way
             is
             drawn
             into
             a
             necessity
             of
             speaking
             and
             companying
             with
             them
             .
             All
             which
             is
             most
             agreeable
             to
             this
             expression
             ,
             
               Let
               him
               be
               unto
               thee
               as
               an
               Heathen
               man
               and
               a
               Publican
               ,
            
             and
             to
             the
             nature
             of
             Excommunication
             ,
             which
             doth
             not
             breake
             asunder
             naturall
             or
             morall
             ,
             but
             spirituall
             and
             ecclesiasticall
             bonds
             .
             If
             it
             be
             asked
             why
             then
             are
             we
             forbidden
             to
             eate
             with
             an
             excommunicate
             person
             ,
             or
             to
             bid
             him
             God
             
             speed
             ;
             I
             answer
             ,
             these
             things
             are
             not
             forbidden
             but
             under
             a
             spirituall
             notion
             and
             for
             a
             spirituall
             end
             ,
             that
             the
             offender
             may
             be
             ashamed
             and
             humbled
             ,
             that
             others
             may
             not
             be
             deceived
             by
             countenancing
             of
             him
             or
             companying
             with
             him
             ,
             and
             that
             our
             eating
             with
             him
             or
             saluting
             of
             him
             may
             not
             be
             interpreted
             as
             a
             conniving
             at
             ,
             or
             complying
             with
             his
             sinnes
             ,
             or
             as
             a
             signe
             of
             Christian
             fellowship
             with
             a
             scandalous
             person
             formerly
             called
             a
             brother
             ▪
             sinally
             that
             God
             may
             be
             the
             more
             glorified
             ,
             wickednesse
             the
             more
             ashamed
             ,
             others
             the
             more
             edified
             ,
             the
             sinner
             the
             more
             abas●d
             ,
             our selves
             the
             better
             kept
             from
             snares
             by
             avoyding
             of
             all
             appearance
             of
             evill
             .
             Otherwise
             setting
             aside
             these
             and
             such
             like
             spirituall
             considerations
             and
             respects
             ,
             I
             doe
             aver
             that
             Excommunication
             hath
             nothing
             to
             doe
             with
             the
             avoyding
             of
             civill
             company
             qua
             civill
             ,
             that
             is
             under
             a
             civill
             or
             politicalln
             otion
             .
          
           
             Thus
             we
             have
             the
             negative
             part
             of
             the
             rule
             of
             Christ.
             Now
             to
             the
             positive
             part
             .
             What
             is
             it
             to
             be
             
               as
               an
               Heathen
               and
               a
               Publican
               ?
            
             He
             must
             not
             be
             worse
             used
             in
             naturall
             or
             civill
             things
             ,
             y●t
             he
             mu●
             be
             used
             in
             the
             same
             manner
             as
             an
             Heathen
             and
             a
             Publican
             ,
             in
             spirituall
             things
             .
          
           
             Wherefore
             ,
             
               Let
               him
               be
               as
               an
               Heathen
               man
               ,
            
             implieth
             foure
             things
             :
          
           
             
               1.
               
               I
               have
               proved
               that
               Heathens
               were
               not
               permitted
               to
               come
               into
               the
               utter
               Court
               of
               the
               Temple
               ,
               which
               the
               children
               of
               Israel
               did
               come
               into
               ,
               onely
               they
               might
               come
               and
               worship
               in
               the
               〈◊〉
               or
               
                 atrium
                 Gentium
              
               ;
               and
               when
               they
               were
               at
               any
               time
               brought
               into
               the
               Temple
               ,
               it
               s
               challenged
               both
               by
               God
               ,
               〈◊〉
               〈◊〉
               ●9
               .
               and
               by
               the
               people
               of
               the
               Jews
               ,
               Acts
               21.
               28.
               
            
             
               2.
               
               H●ns
               ,
               though
               sojourning
               among
               the
               children
               of
               Israel
               ,
               and
               dwelling
               within
               their
               gates
               might
               not
               eate
               of
               the
               Passeover
               Exod.
               12.
               43
               ,
               45.
               where
               the
               civill
               fellowship
               was
               allowed
               ,
               partaking
               of
               the
               Passeover
               was
               forbidden
               .
            
             
               3.
               
               No
               Heathen
               man
               ,
               no
               not
               he
               that
               was
               in
               the
               Priests
               house
               ,
               might
               ca●e
               of
               an
               offering
               of
               the
               holy
               things
               ,
               Levit.
               22.
               10
               ,
               13.
               
            
             
               4.
               
               A
               Sac●ifice
               was
               not
               accepted
               from
               the
               hand
               of
               an
               Heathen
               L●…it
               .
               22.
               25.
               those
               that
               came
               from
               a
               farre
               Countrey
               to
               pray
               and
               worship
               before
               the
               Temple
               ,
               if
               they
               had
               brought
               out
               of
               their
               owne
               Countrey
               ,
               or
               had
               bought
               in
               the
               Land
               of
               Israel
               ,
               
               beasts
               ,
               or
               Bread
               ,
               or
               Oyle
               ,
               or
               Frankincence
               ,
               or
               the
               like
               ,
               and
               brought
               any
               of
               these
               for
               an
               Oblation
               ,
               it
               was
               not
               accepted
               from
               their
               hand
               as
               
                 Tostatus
                 in
              
               2.
               paral
               .
               6.
               quest
               .
               21.
               rightly
               observeth
               .
               Onely
               he
               collecteth
               from
               Ezra
               6.
               8
               ,
               10.
               that
               an
               Heathen
               might
               give
               to
               the
               Priests
               money
               or
               expences
               to
               buy
               Sacrifices
               ,
               and
               to
               offer
               them
               in
               the
               Temple
               .
            
          
           
             Fiftly
             ,
             and
             generally
             ,
             the
             Heathens
             had
             no
             part
             or
             portion
             with
             Gods
             people
             ,
             Nehem.
             2.
             20.
             they
             were
             not
             within
             but
             without
             the
             Church
             ,
             
               being
               aliens
               from
               the
               Common-wealth
               of
               Israel
               ,
               and
               strangers
               from
               the
               covenants
               of
               promise
               ,
               having
               no
               hope
               ,
               and
               without
               God
               in
               the
               world
               ,
               Ephes.
            
             2.
             12.
             
             So
             that
             ,
             
               Let
               him
               be
               as
               an
               Heathen
            
             must
             reach
             thus
             farre
             ,
             Let
             him
             no
             more
             partake
             in
             the
             Ordinances
             then
             an
             Heathen
             ,
             have
             no
             more
             Church-communion
             with
             him
             then
             with
             an
             Heathen
             ,
             let
             him
             be
             no
             more
             acknowledged
             for
             a
             Church
             member
             than
             an
             Heathen
             .
             And
             good
             reason
             ;
             he
             hath
             made
             himselfe
             as
             an
             Heathen
             ,
             yea
             worse
             than
             an
             Heathen
             ,
             Rom.
             2.
             25.
             
             
               If
               thou
               be
               a
               breaker
               of
               the
               Law
               ,
               thy
               circumcision
               is
               made
               uncircumcision
               .
            
             Yea
             a
             scandalous
             and
             prophane
             Church
             member
             is
             
               worse
               then
               an
               Infidell
            
             ,
             1
             Tim.
             5.
             8.
             1
             
             Cor.
             5.
             1.
             
          
           
             This
             fivefold
             restraint
             of
             Heathens
             from
             the
             Temple
             ,
             from
             the
             Passeover
             ,
             from
             eating
             of
             an
             Offering
             ,
             from
             bringing
             an
             Oblation
             unto
             the
             Lord
             ,
             and
             generally
             from
             all
             Church
             fellowship
             ,
             did
             lie
             even
             upon
             those
             Heathens
             who
             did
             cohabit
             and
             familiarly
             converse
             with
             the
             children
             of
             Israel
             ,
             who
             are
             called
             
               proselyti
               domicilii
            
             :
             and
             no
             Heathen
             man
             was
             free
             of
             such
             restraint
             ,
             except
             
               proselyti
               justitiae
            
             ,
             who
             were
             circumcised
             and
             made
             members
             of
             the
             Jewish
             Church
             ,
             and
             had
             the
             name
             of
             Jewes
             .
          
           
             Finally
             ,
             
               Let
               him
               be
               unto
               thee
               as
               an
               Heathen
               man
               ,
            
             may
             have
             a
             Commentary
             from
             1
             Sam.
             26.
             19.
             where
             David
             curserh
             his
             enemies
             before
             the
             Lord
             ,
             because
             they
             had
             made
             him
             as
             an
             Heathen
             man
             :
             
               they
               have
               driven
               me
               out
               this
               day
               from
               abiding
               in
               the
               inheritance
               of
               the
               Lord
               ,
               saying
               ,
               Goe
               serve
               other
               Gods.
            
             He
             did
             not
             reckon
             his
             banishment
             ,
             want
             of
             civill
             liberties
             ,
             cutting
             off
             from
             the
             civill
             fellowship
             and
             company
             of
             the
             children
             of
             Israel
             ,
             in
             comparison
             of
             that
             which
             was
             farre
             worse
             to
             him
             ,
             and
             a
             great
             deale
             heavier
             to
             be
             borne
             ,
             namely
             ,
             that
             he
             was
             rejected
             and
             repudiate
             
             from
             spirituall
             fellowship
             with
             Gods
             people
             ,
             from
             partaking
             in
             the
             holy
             Ordinances
             ,
             from
             comming
             to
             the
             Sanctuary
             ,
             from
             the
             Church
             priviledges
             ,
             that
             his
             persecution
             was
             materially
             and
             substantially
             an
             Excommunication
             ,
             and
             qua
             Excommunication
             it
             was
             more
             grievous
             to
             him
             then
             qua
             persecution
             .
          
           
             I
             suppose
             it
             now
             appeares
             that
             
               Let
               him
               be
               to
               thee
               as
               an
               Heathen
               man
               ,
            
             is
             a
             shutting
             out
             not
             from
             civill
             ,
             but
             from
             sacred
             fellowship
             .
             The
             other
             branch
             ,
             
               Let
               him
               be
               to
               thee
               as
               a
               Publican
               ,
            
             I
             have
             before
             said
             enough
             of
             it
             .
             This
             onely
             I
             adde
             .
             There
             were
             among
             the
             Jewes
             two
             sorts
             of
             Publicans
             :
             some
             were
             good
             and
             just
             men
             ,
             exacting
             no
             more
             then
             what
             was
             appointed
             them
             ;
             others
             were
             unjust
             and
             extortioners
             ,
             and
             thereby
             made
             infamous
             .
             The
             former
             sort
             the
             Hebrews
             have
             professed
             they
             were
             willing
             to
             converse
             civilly
             withall
             ,
             as
             members
             of
             the
             same
             Common-wealth
             .
             See
             
               L'Empereur
               de
               legibus
               Ebraeorum
               forensibus
            
             ,
             pag.
             272.
             
             But
             when
             Christ
             saith
             ,
             
               Let
               him
               be
               to
               thee
               as
               a
               Publican
               ,
            
             he
             means
             the
             impious
             and
             unjust
             Publican
             onely
             ,
             as
             the
             same
             learned
             Antiquary
             there
             saith
             .
             And
             so
             when
             our
             Saviour
             bids
             us
             esteem
             such
             a
             one
             not
             onely
             as
             an
             Heathen
             man
             ,
             but
             as
             a
             Publican
             ,
             he
             means
             that
             he
             is
             not
             only
             to
             be
             denied
             fellowship
             in
             the
             holy
             things
             ,
             but
             further
             made
             infamous
             among
             the
             people
             ;
             for
             the
             name
             Publican
             is
             used
             to
             signifie
             the
             worst
             of
             men
             ,
             Matth.
             5.
             46
             ,
             47.
             and
             in
             the
             Gospell
             it
             is
             said
             ,
             
               Publicans
               and
               Sinners
               ,
               Publicans
               and
               Harlots
               ,
            
             as
             was
             noted
             before
             .
             So
             Hierome
             upon
             Matth.
             18.
             17.
             understands
             the
             name
             of
             Publicans
             
               secundum
               Tropologiam
            
             ,
             for
             such
             as
             are
             given
             to
             unlawfull
             gaines
             ,
             deceits
             ,
             thefts
             ,
             perjuries
             ,
             and
             such
             like
             abominable
             wickednesses
             .
             Wherefore
             we
             must
             not
             thinke
             that
             for
             civill
             respects
             of
             Tax-gathering
             or
             the
             like
             the
             Jewes
             refused
             to
             keepe
             civill
             company
             or
             fellowship
             with
             the
             Publicans
             .
             For
             we
             read
             in
             
               Exc.
               Gem.
               Sanbedrin
               cap.
            
             3.
             sect
             .
             3.
             that
             though
             he
             that
             was
             a
             shepheard
             ,
             as
             such
             ,
             was
             unfit
             to
             be
             a
             witnesse
             ,
             yet
             he
             that
             was
             simply
             a
             Publican
             (
             that
             is
             ,
             as
             
               I.
               Coch.
            
             saith
             in
             his
             Annotation
             ,
             a
             Publican
             who
             is
             not
             convict
             of
             exacting
             more
             then
             is
             appointed
             by
             Law
             )
             or
             a
             Publican
             as
             a
             Publican
             is
             not
             forbidden
             to
             be
             witnesse
             .
             Where
             it
             is
             also
             added
             ,
             that
             the
             father
             of
             
               R.
               Sira
            
             had
             the
             office
             of
             a
             Publican
             thirteen
             yeeres
             .
             Hence
             we
             see
             that
             a
             Publican
             
             were
             he
             a
             Jew
             or
             Gentile
             ,
             provided
             he
             were
             a
             just
             Publican
             ,
             his
             testimony
             had
             faith
             and
             credit
             in
             Judgement
             ;
             How
             then
             can
             it
             be
             supposed
             that
             the
             Jewes
             did
             not
             so
             much
             as
             keep
             any
             civill
             company
             with
             such
             a
             one
             ?
             We
             must
             therefore
             understand
             that
             the
             Jewes
             refused
             to
             have
             any
             fellowship
             with
             the
             impious
             and
             unjust
             Publicans
             ,
             as
             with
             Church
             members
             ,
             and
             this
             the
             Jewes
             did
             because
             of
             their
             scandalous
             ungodlinesse
             and
             unrighteousnesse
             .
          
           
             Wherefore
             to
             be
             esteemed
             as
             a
             Publican
             was
             esteemed
             among
             the
             Jewes
             ,
             comprehendeth
             these
             three
             things
             .
             1.
             
             To
             be
             esteemed
             as
             the
             worst
             of
             men
             ,
             impious
             ,
             abominable
             ,
             execrable
             ,
             infamous
             ,
             and
             as
             it
             were
             
               publici
               odii
               victimae
            
             ,
             for
             so
             were
             the
             Publicans
             esteemed
             among
             the
             Jewes
             .
             D
             r
             
               Buxtorf●…lexic
               .
               Chald.
               Talm.
               &
               Rabbin
               .
               pag.
            
             1065.
             tels
             us
             that
             where
             in
             
               Sanhedrin
               fol.
            
             44.
             2.
             it
             is
             said
             
               of
               a
               certaine
               Publican
            
             ,
             the
             Glosse
             expounds
             it
             thus
             ,
             
               Of
               a
               certaine
               wicked
               man.
            
             2.
             
             Not
             to
             hold
             or
             keep
             with
             such
             a
             one
             ,
             the
             religious
             Christian
             fellowship
             ,
             which
             we
             keep
             with
             Church
             members
             ;
             yea
             ,
             and
             (
             for
             religious
             ends
             ,
             and
             in
             spirituall
             respects
             ,
             as
             was
             said
             before
             )
             not
             to
             keep
             with
             such
             a
             one
             ,
             so
             much
             as
             that
             civill
             fellowship
             which
             we
             are
             permitted
             to
             keep
             with
             Pagans
             and
             unbelievers
             ,
             with
             whom
             when
             bidden
             to
             a
             feast
             ,
             we
             may
             goe
             and
             eate
             together
             as
             the
             Apostle
             expresly
             resolveth
             ,
             but
             with
             him
             that
             is
             called
             a
             brother
             when
             scandalous
             and
             obstinate
             ,
             (
             and
             therefore
             justly
             made
             as
             a
             Publican
             )
             we
             may
             not
             so
             much
             as
             eate
             ,
             as
             the
             same
             Apostle
             teacheth
             ,
             wherein
             those
             are
             ever
             to
             be
             excepted
             ,
             who
             are
             tied
             by
             naturall
             relations
             to
             performe
             naturall
             and
             humane
             duties
             to
             the
             party
             excommunicate
             and
             made
             as
             a
             Publican
             ,
             as
             the
             wife
             to
             the
             husband
             ,
             the
             children
             to
             their
             parents
             .
          
           
             In
             both
             these
             respects
             ,
             Let
             him
             be
             as
             a
             Publican
             ,
             superaddeth
             somewhat
             ,
             and
             saith
             more
             then
             was
             in
             that
             other
             part
             ,
             Let
             him
             be
             as
             an
             Heathen
             man.
             The
             third
             thing
             which
             I
             conceive
             to
             be
             meant
             by
             being
             esteemed
             as
             a
             Publican
             ,
             is
             coincident
             with
             was
             meant
             by
             
               Let
               him
               be
               as
               an
               Heathen
               ,
            
             that
             is
             ,
             let
             him
             be
             kept
             that
             which
             back
             from
             communion
             and
             fellowship
             with
             the
             Church
             in
             the
             holy
             things
             .
             M
             r
             Prynne
             brought
             a
             parabolicall
             argument
             concerning
             the
             Publicans
             going
             up
             to
             the
             Temple
             to
             pray
             .
             That
             devout
             and
             religious
             Publicans
             ,
             whether
             Jewes
             or
             Gentiles
             
             did
             goe
             up
             into
             the
             Temple
             to
             pray
             ,
             I
             make
             no
             question
             ,
             and
             such
             a
             one
             is
             the
             Publican
             in
             the
             Parable
             ;
             yea
             ,
             if
             we
             marke
             the
             Pharisees
             owne
             words
             he
             speaketh
             of
             that
             Publican
             as
             one
             of
             the
             best
             and
             most
             religious
             Publicans
             Luk.
             18.
             11.
             
             
               God
               ,
               I
               thanke
               thee
               that
               I
               am
               not
               as
               other
               men
               are
               ,
               extortioners
               unjust
               ,
               adulterers
               ,
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               even
               as
               this
               Publican
            
             ,
             The
             vulgar
             Latin
             hath
             it
             
               velut
               etiam
               hic
               publicanus
               ,
               as
               likewise
               this
               Publican
               ,
            
             making
             the
             publican
             to
             be
             one
             of
             those
             extortioners
             ,
             unjust
             ,
             adulterers
             .
             But
             it
             is
             a
             mistake
             of
             the
             Text
             ,
             which
             plainly
             holds
             forth
             a
             disjunctive
             ,
             not
             a
             copulative
             sence
             .
             The
             Pharisee
             is
             further
             declaring
             what
             himself
             was
             not
             ,
             and
             the
             disjunctive
             ●
             intimateth
             some
             new
             matter
             .
             Therefore
             the
             Syriak
             and
             Arabik
             hath
             it
             ,
             
               neither
               as
               this
               publican
               .
               Erasmus
               ,
               aut
               etiam
               ut
               hic
               publicanus
               .
               Arias
               Monntanus
               ,
               aut
               &
               ut
               hic
               publicanus
               .
            
             and
             the
             English
             ,
             
               or
               even
               as
               this
               publican
            
             .
             Many
             of
             the
             publicans
             were
             extortioners
             ,
             unjust
             ,
             adulterers
             ,
             but
             the
             Pharisee
             thought
             he
             had
             not
             said
             enough
             when
             he
             had
             preferred
             himself
             to
             these
             ,
             therefore
             he
             addeth
             this
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               or
               even
               as
               this
               publican
            
             ,
             which
             is
             a
             rising
             and
             heightning
             of
             his
             speech
             ,
             as
             if
             he
             had
             said
             ,
             
               God
               ,
               I
               thank
               thee
               that
               I
               am
               more
               holy
               and
               righteous
               then
               the
               best
               of
               the
               publicans
               ,
               who
               yet
               are
               not
               (
               as
               most
               of
               them
               are
               )
               extortioners
               ,
               unjust
               ,
               adulterers
               .
            
             But
             that
             prophane
             ,
             unjust
             ,
             scandalous
             ,
             infamous
             ,
             publicans
             whether
             Jewes
             or
             Gentiles
             ,
             were
             allowed
             or
             permitted
             to
             come
             to
             the
             Temple
             ,
             to
             the
             Worship
             ,
             Prayer
             and
             Sacrifices
             ,
             among
             the
             rest
             of
             the
             people
             of
             the
             Jewes
             ,
             I
             deny
             it
             ,
             and
             Master
             Prynne
             hath
             said
             nothing
             to
             prove
             it
             .
             These
             onely
             are
             the
             publicans
             meant
             of
             when
             Christ
             saith
             ,
             
               let
               him
               be
               unto
               thee
               as
               a
               publican
               .
            
             Now
             this
             sort
             of
             publicans
             ,
             if
             they
             were
             allowed
             any
             thing
             in
             reference
             to
             the
             Temple
             ,
             it
             was
             but
             to
             stand
             afarre
             off
             in
             the
             Intermurale
             or
             
               atrium
               Gentium
            
             as
             Heathens
             might
             doe
             .
             If
             the
             religious
             publican
             stood
             afarre
             off
             ,
             how
             much
             more
             the
             prophane
             infamous
             publican
             ?
             That
             such
             as
             were
             publikely
             scandalous
             ,
             infamous
             for
             impiety
             ,
             and
             esteemed
             the
             worst
             of
             men
             (
             which
             I
             have
             shewed
             to
             be
             meant
             by
             
               let
               him
               be
               unto
               thee
               as
               a
               publican
            
             )
             were
             admitted
             into
             the
             Temple
             as
             much
             as
             the
             rest
             of
             the
             people
             of
             the
             Jewes
             ,
             or
             had
             fellowship
             with
             the
             Church
             in
             the
             holy
             things
             ,
             I
             doe
             not
             beleive
             ,
             I
             have
             proved
             the
             contrary
             from
             Philo
             and
             Iosephus
             .
          
        
         
           
           
             
               CHAP.
               IV.
            
             A
             confutation
             of
             Erastus
             and
             Bilson
             their
             Interpretation
             of
             
               Math.
               18.
               15
               ,
               16
               ,
               17.
            
             as
             likewise
             of
             Doctor
             Sutliffe
             his
             Glosse
             differing
             some
             what
             from
             theirs
             .
          
           
             AS
             for
             that
             other
             Erastian
             Glosse
             upon
             Matth.
             18.
             17.
             that
             Christ
             meaneth
             of
             going
             to
             the
             orthodox
             Magistrate
             being
             of
             the
             same
             true
             religion
             ,
             (
             &
             that
             this
             is
             the
             sence
             of
             those
             words
             
               Tell
               the
               Church
            
             )
             but
             if
             the
             Brother
             who
             hath
             done
             us
             wrong
             will
             not
             heare
             nor
             obey
             that
             Magistrate
             ,
             then
             
               let
               him
               he
               unto
               thee
               as
               an
               Heathen
               man
               and
               a
               publican
               ,
            
             that
             is
             ,
             thou
             mayest
             prosecute
             him
             ,
             as
             thou
             wouldest
             prosecute
             an
             Heathen
             man
             or
             a
             Publican
             before
             an
             extrinsecall
             Tribunall
             ,
             such
             as
             at
             that
             time
             the
             Roman
             Emperours
             was
             to
             the
             Jewes
             .
             See
             
               Erastus
               thes
            
             .
             41.
             wherein
             he
             is
             followed
             by
             Bishop
             
               Bilson
               of
               the
               perpetuall
               Government
               of
               Christs
               Church
            
             cap.
             4.
             
             This
             Glosse
             hath
             been
             justly
             rejected
             by
             many
             learned
             men
             .
             The
             first
             Argument
             which
             I
             bring
             against
             it
             ,
             is
             that
             it
             is
             wide
             from
             the
             scope
             of
             the
             Text
             ,
             yea
             prejudgeth
             and
             even
             overthroweth
             the
             great
             thing
             which
             is
             principally
             intended
             by
             Jesus
             Christ
             in
             this
             place
             ,
             
               Camero
               Myroth
               .
               in
               Math.
            
             18.
             thinks
             it
             is
             ,
             utterly
             different
             from
             Christs
             intention
             in
             this
             place
             ,
             which
             is
             to
             prescribe
             rules
             to
             our
             consciences
             concerning
             the
             amendment
             of
             our
             Brother
             ,
             and
             the
             reducing
             of
             him
             from
             his
             sinne
             ,
             not
             to
             give
             oeconomicall
             rules
             concerning
             the
             reparation
             of
             our
             injuries
             or
             losses
             :
             Wherefore
             he
             concludes
             that
             by
             the
             Church
             is
             meant
             the
             Presbytery
             mentioned
             1.
             
             Tim.
             4.
             14.
             
             He
             holdeth
             also
             that
             in
             the
             new
             Testa
             .
             the
             word
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             doth
             ever
             signifie
             an
             Assembly
             cum
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               ad
               religionem
            
             ,
             with
             an
             habitude
             and
             reference
             to
             religion
             .
             Let
             it
             be
             also
             observed
             with
             
               Bucerus
               Script
               .
               Anglic.
            
             pag.
             40.
             41.
             304
             ,
             305
             ,
             306.
             that
             what
             our
             Saviour
             directeth
             one
             Brother
             to
             doe
             toward
             the
             gaining
             of
             another
             ,
             by
             admonitions
             and
             reproofs
             ,
             doth
             onely
             belong
             to
             the
             care
             and
             sollicitude
             of
             the
             salvation
             of
             his
             soule
             ,
             and
             the
             gaining
             of
             him
             from
             eternall
             death
             to
             eternall
             life
             ;
             and
             this
             he
             
             collects
             from
             these
             words
             in
             the
             Text
             ,
             
               thy
               Brother
            
             ,
             and
             
               thou
               hast
               gained
               thy
               Brother
            
             .
             He
             doth
             also
             paralell
             Math.
             18.
             15.
             with
             Gal.
             6.
             1.
             
             
               Brethren
               ,
               if
               any
               man
               be
               overtaken
               in
               a
               fault
               ,
               ye
               which
               are
               spirituall
               ,
               restore
               such
               an
               one
               in
               the
               spirit
               of
               meeknesse
               .
            
             Now
             this
             as
             it
             is
             the
             surest
             exposition
             (
             expounding
             Scripture
             by
             Scripture
             )
             so
             it
             doth
             not
             concerne
             a
             Judiciall
             proceeding
             in
             the
             case
             of
             private
             Injuries
             ,
             but
             the
             Christian
             duty
             of
             reclaiming
             and
             saving
             the
             soule
             from
             sin
             .
          
           
             He
             further
             observeth
             that
             the
             thing
             which
             Christ
             recommendeth
             to
             every
             Christian
             ,
             to
             be
             done
             
               ex
               Charitate
               Christiana
            
             ,
             is
             nothing
             else
             but
             what
             is
             incumbent
             to
             Pastors
             
               ex
               officio
            
             ;
             for
             Pastors
             ought
             by
             vertue
             of
             their
             publike
             charge
             and
             ministery
             to
             doe
             the
             same
             thing
             authoritatively
             ,
             which
             one
             Christian
             is
             bidden
             doe
             to
             another
             in
             Christian
             Brotherly
             charity
             ,
             that
             is
             to
             admonish
             ,
             rebuke
             ,
             &c.
             
          
           
             I
             am
             perswaded
             were
             the
             Lord
             Jesus
             his
             scope
             and
             intent
             in
             this
             Text
             rightly
             understood
             ,
             there
             should
             need
             no
             other
             confutation
             of
             the
             Glosses
             given
             either
             by
             Erastus
             or
             by
             M
             
             r.
             Prynne
             .
             They
             restrict
             to
             the
             case
             of
             private
             or
             personall
             injuries
             ,
             and
             to
             the
             party
             injuried
             civilly
             ,
             that
             which
             our
             Saviour
             prescribeth
             o
             as
             a
             duty
             of
             Christian
             Charity
             ,
             which
             every
             Church
             Member
             oweth
             to
             another
             .
             It
             was
             an
             impious
             word
             of
             
               Cain
               ,
               Am
               I
               my
               Brothers
               Keeper
               ?
            
             though
             spoken
             in
             reference
             to
             his
             Brothers
             body
             and
             naturall
             life
             ;
             How
             much
             more
             sinfull
             is
             it
             ,
             to
             say
             or
             thinke
             in
             reference
             to
             our
             Brothers
             soule
             ,
             
               Am
               I
               my
               Brothers
               Keeper
            
             ?
             Every
             Christian
             is
             bound
             by
             the
             commandement
             of
             God
             to
             rebuke
             his
             Brother
             ,
             when
             he
             seeth
             ,
             heareth
             ,
             or
             knoweth
             hlm
             to
             commit
             sinne
             :
             Lev.
             19.
             17.
             
             
               Thou
               shalt
               in
               any
               wise
               rebuke
               thy
               neighbour
               ,
               and
               not
               suffer
               sinne
               upon
               him
               .
            
             Where
             the
             Marginall
             paralell
             in
             the
             English
             Bibles
             is
             Mat.
             18.
             15.
             
             Yea
             ,
             Erastus
             himself
             lib.
             2.
             cap.
             2.
             pag.
             154.
             confesseth
             that
             Christ
             doth
             in
             Matth.
             18.
             interpret
             that
             Law
             Lev.
             19.
             
             So
             Prov.
             28.
             4.
             
             
               Such
               as
               keep
               the
               Law
               contend
               with
               the
               wicked
               .
            
             We
             ought
             to
             hate
             and
             abhorre
             sinne
             by
             which
             God
             is
             dishonoured
             (
             and
             consequently
             to
             expresse
             our
             zeale
             against
             it
             by
             rebukes
             when
             it
             is
             committed
             in
             our
             sight
             ,
             hearing
             ,
             presence
             ,
             privity
             or
             knowledge
             )
             as
             much
             yea
             much
             more
             ,
             then
             if
             it
             were
             a
             private
             and
             personall
             injury
             against
             our selves
             Psal.
             97.
             10.
             
             Amos
             ,
             5.
             15.
             
             Rom.
             12.
             9.
             
             
             Psal.
             139.
             21
             ,
             22.
             
             Hence
             it
             is
             that
             the
             Apostle
             exhorteth
             Christians
             to
             
               warne
               them
               that
               are
               unruly
               or
               disorderly
               ,
            
             1
             Thess.
             5.
             13.
             
             Wherefore
             it
             is
             justly
             and
             truly
             maintained
             by
             
               Augustine
               Regul
            
             .
             3
             
               infine
               Tomi
               primi
               .
               Durandus
               lib.
            
             4.
             dist
             .
             19.
             
             Quaest.
             3.
             
             
               Tostatus
               in
               Math.
            
             18.
             
             Quaest.
             29.
             and
             divers
             thers
             ,
             that
             to
             admonish
             and
             rebuke
             a
             Brother
             committing
             sinne
             ,
             is
             a
             necessary
             Christian
             duty
             commanded
             by
             the
             word
             of
             God
             ,
             whereunto
             Christians
             are
             obliged
             by
             the
             love
             of
             God
             and
             their
             Neighbour
             :
             for
             which
             see
             also
             
               Aegidius
               de
               Coninck
               de
               actib
               .
               supernat
               .
               disp
               .
            
             28.
             dub
             .
             2.
             
             &
             4.
             
             And
             if
             the
             offender
             be
             not
             reduced
             by
             more
             private
             admonitions
             and
             rebukes
             ,
             the
             same
             Law
             of
             spirituall
             love
             bindeth
             his
             Brother
             that
             knoweth
             his
             sinne
             and
             impenitency
             to
             tell
             the
             Church
             ,
             as
             Ioseph
             told
             his
             Father
             of
             his
             Brethrens
             faults
             ,
             Gen.
             37.
             2.
             
               and
               Joseph
               brought
               unto
               their
               Father
               their
               evill
               report
               ,
            
             that
             is
             their
             scandalous
             sinnes
             which
             made
             them
             to
             have
             an
             evill
             report
             .
             It
             is
             well
             noted
             by
             Pareus
             upon
             the
             place
             ,
             that
             the
             thing
             which
             Ioseph
             did
             complaine
             of
             to
             his
             Father
             ,
             was
             not
             his
             Brethrens
             hatred
             against
             himselfe
             ,
             nor
             any
             personall
             injury
             done
             to
             himself
             ,
             (
             because
             their
             hatred
             of
             Ioseph
             was
             the
             effect
             ,
             not
             the
             cause
             ,
             of
             the
             information
             which
             he
             gave
             to
             his
             Father
             of
             their
             faults
             )
             but
             it
             was
             their
             sinne
             and
             scandalous
             life
             by
             which
             they
             brought
             an
             evill
             name
             upon
             themselves
             and
             the
             family
             of
             their
             Father
             .
             Wherein
             he
             doth
             upon
             good
             reason
             justifie
             what
             Ioseph
             did
             ,
             because
             he
             told
             not
             his
             Brethrens
             faults
             to
             an
             Enemy
             but
             to
             a
             Father
             ,
             nor
             for
             their
             evill
             ,
             but
             for
             their
             good
             .
             It
             was
             also
             declared
             unto
             the
             Apostle
             by
             them
             of
             the
             house
             of
             Cloe
             that
             there
             were
             contentions
             among
             the
             Corinthians
             1
             Cor.
             1.
             11.
             
             So
             it
             is
             collected
             from
             2
             Thess.
             3.
             11.
             that
             some
             in
             the
             Church
             of
             Thessalonica
             gave
             notice
             to
             the
             Apostle
             of
             such
             as
             walked
             disorderly
             .
             And
             as
             he
             that
             spares
             the
             Rod
             hates
             the
             Child
             ,
             so
             he
             that
             neglects
             to
             rebuke
             an
             offending
             Brother
             ,
             or
             (
             when
             that
             cannot
             amend
             him
             )
             neglects
             to
             tell
             the
             Church
             ,
             doth
             hate
             his
             Brothers
             soule
             ,
             in
             so
             farre
             as
             he
             suffers
             sinne
             upon
             him
             .
          
           
             If
             these
             things
             be
             acknowledged
             for
             truths
             ,
             we
             will
             be
             easily
             induced
             to
             believe
             that
             the
             scope
             of
             Jesus
             Christ
             Math.
             18.
             15
             ,
             16
             ,
             17.
             is
             to
             teach
             us
             ,
             not
             what
             he
             permits
             the
             party
             injured
             to
             doe
             toward
             the
             party
             injuring
             ,
             but
             what
             he
             commands
             every
             one
             that
             loves
             the
             soule
             and
             salvation
             of
             his
             Neighbour
             ,
             to
             doe
             
             for
             reducing
             his
             Neighbour
             from
             a
             sinne
             wherewith
             he
             is
             overtaken
             .
             Which
             fitly
             agreeth
             with
             p
             that
             which
             
               Drusius
               praeter
               .
               lib.
            
             1.
             on
             Mat.
             18.
             15.
             citeth
             
               e
               libro
               Musar
            
             .
             Besides
             ,
             both
             Fathers
             ,
             Schoole-men
             ,
             Casuists
             ,
             Commentators
             ,
             Popish
             ,
             and
             Protestant
             ,
             when
             they
             handle
             the
             Questions
             
               de
               correptione
               fraterna
            
             ,
             they
             make
             Brotherly
             rebukes
             to
             be
             a
             common
             duty
             of
             love
             which
             one
             neighbour
             oweth
             to
             another
             ,
             and
             ever
             and
             anon
             they
             cleare
             what
             they
             hold
             from
             Mat.
             18.
             
             I
             verily
             believe
             it
             is
             one
             of
             the
             wiles
             yea
             depths
             of
             Sathan
             in
             perverting
             that
             Text
             with
             the
             Erastian
             Glosses
             ,
             to
             throw
             out
             of
             the
             Church
             and
             to
             drown
             in
             desuetude
             and
             oblivion
             ,
             a
             great
             and
             necessary
             duty
             which
             every
             Christian
             by
             the
             law
             of
             love
             oweth
             to
             the
             soule
             of
             his
             Brother
             with
             whom
             he
             converseth
             ,
             which
             were
             it
             conscionably
             practised
             ,
             I
             dare
             say
             ,
             it
             should
             be
             a
             most
             powerfull
             and
             effectuall
             meanes
             (
             by
             the
             blessing
             of
             Christ
             upon
             his
             owne
             ordinance
             )
             to
             purge
             the
             Church
             of
             scandals
             ,
             to
             gaine
             soules
             ,
             and
             to
             advance
             holinesse
             .
          
           
             Now
             he
             that
             can
             neither
             be
             reduced
             by
             more
             private
             reprehensions
             nor
             by
             publike
             Ecclesiasticall
             conviction
             ,
             
               Let
               him
               be
               unto
               thee
               as
               an
               Heathen
               man
               ,
            
             saith
             Christ
             ,
             let
             him
             be
             esteemed
             as
             one
             that
             hath
             no
             part
             in
             the
             communion
             of
             the
             Saints
             ,
             in
             Church-Membership
             ,
             in
             the
             holy
             things
             ,
             in
             the
             common-wealth
             of
             Israel
             ,
             in
             the
             Covenants
             of
             promise
             ,
             more
             then
             an
             Heathen
             man.
             Which
             is
             a
             spirituall
             ,
             not
             a
             civill
             separation
             ,
             according
             to
             that
             Gal.
             2.
             15.
             
             
               We
               who
               are
               Jewes
               by
               nature
               ,
               and
               not
               sinners
               of
               the
               Gentiles
               .
            
          
           
             My
             second
             Argument
             shall
             be
             this
             .
             That
             which
             Christ
             saith
             generally
             of
             any
             sinne
             whereby
             one
             Brother
             scandalizeth
             another
             Brother
             ,
             the
             Erastians
             restrict
             to
             private
             or
             personall
             injuries
             .
             And
             whereas
             Christs
             rule
             tendeth
             to
             the
             rescuing
             and
             saving
             of
             a
             sinner
             ,
             their
             Glosse
             runnes
             upon
             a
             mans
             particular
             interest
             in
             the
             resarclating
             of
             a
             private
             injury
             .
             
               If
               thy
               Brother
               trespasse
               against
               thee
               ,
            
             that
             is
             ,
             
               Cum
               quis
               coram
               aliquo
               peccaverit
            
             ,
             saith
             
               Munsterus
               ,
               when
               any
               brother
               sinneth
               in
               the
               presence
               of
               some
               other
               .
            
             Are
             we
             not
             oblidged
             to
             rebuke
             an
             offending
             Brother
             in
             Christian
             love
             ;
             and
             to
             endeavour
             to
             bring
             him
             to
             repentance
             and
             to
             save
             his
             soule
             ;
             whether
             he
             hath
             done
             to
             us
             any
             particular
             injury
             or
             not
             :
             May
             we
             suffer
             sinne
             upon
             his
             soule
             ,
             because
             that
             sinne
             is
             
             not
             an
             injury
             to
             us
             ?
             Let
             it
             be
             well
             observed
             ,
             the
             thing
             here
             aimed
             at
             ,
             is
             the
             salvation
             of
             the
             offending
             Brother
             ,
             and
             his
             turning
             from
             sinne
             ,
             as
             Grotius
             rightly
             noteth
             from
             the
             word
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             (
             which
             q
             Erastus
             also
             confesseth
             from
             the
             word
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             )
             for
             in
             that
             sence
             is
             the
             same
             word
             used
             1
             Cor.
             9.
             19
             ,
             20
             ,
             21
             ,
             22.
             
               that
               I
               might
               gain
               them
               that
               are
               under
               the
               Law
               ,
            
             &c.
             and
             1
             Pet.
             3.
             1.
             
               they
               may
               be
               wonne
               by
               the
               conversation
               of
               the
               wives
               .
            
             This
             (
             saith
             
               Grotius
               )
               James
            
             doth
             explain
             Ch.
             5.
             v.
             20.
             
               he
               which
               converteth
               the
               sinner
               from
               the
               error
               of
               his
               way
               ,
               shall
               save
               a
               soule
               from
               death
               ,
               and
               shall
               hide
               a
               multitude
               of
               sinnes
               .
            
             If
             this
             then
             be
             the
             meaning
             of
             Christs
             words
             ,
             thou
             hast
             gained
             thy
             Brother
             :
             then
             it
             concerneth
             all
             sinnes
             whereby
             we
             know
             our
             Brothers
             soule
             and
             salvation
             to
             be
             in
             hazard
             .
             Wherefore
             though
             Grotius
             understand
             private
             injuries
             to
             be
             that
             case
             which
             the
             Text
             putteth
             ,
             yet
             saith
             he
             ,
             it
             is
             the
             manner
             of
             the
             Law
             of
             God
             ,
             by
             one
             particular
             and
             more
             remarkable
             kind
             of
             things
             ,
             to
             intimate
             what
             ought
             to
             be
             done
             in
             other
             things
             according
             to
             the
             rule
             of
             just
             proportion
             .
             And
             it
             holds
             more
             true
             in
             other
             sinnes
             ,
             then
             in
             the
             case
             of
             private
             injuries
             :
             
               This
               rebuking
               is
               necessary
               as
               well
               in
               sins
               which
               are
               committed
               against
               God
               as
               in
               those
               which
               are
               committed
               against
               man
               ,
               and
               by
               so
               much
               the
               more
               its
               necessary
               in
               sinnes
               which
               are
               committed
               against
               God
               ,
               by
               how
               much
               they
               are
               heavier
               then
               sinnes
               which
               are
               committed
               against
               man
               ,
            
             saith
             
               Tostatus
               in
               Mat.
            
             18.
             quest
             .
             93.
             
             And
             Grotius
             himself
             citeth
             out
             of
             Mimus
             ,
          
           
             Amici
             vitia
             si
             feras
             faeias
             tua
             .
          
           
             And
             whereas
             the
             Erastian
             take
             much
             hold
             of
             the
             words
             
               against
               thee
               .
               If
               thy
               Brother
               trespasse
               against
               thee
               .
            
             I
             have
             before
             answered
             ,
             that
             any
             sinne
             against
             God
             which
             is
             committed
             in
             my
             sight
             ,
             hearing
             ,
             or
             knowledge
             ,
             and
             so
             becommeth
             a
             scandall
             or
             stumbling
             Block
             to
             me
             ,
             is
             a
             trespasse
             committed
             against
             me
             ,
             because
             he
             that
             ought
             to
             edifie
             me
             doth
             scandalize
             me
             .
             So
             that
             the
             words
             
               against
               thee
            
             are
             added
             ,
             to
             signifie
             ,
             not
             a
             civill
             injury
             ,
             bnt
             rather
             a
             spirituall
             injury
             or
             scandall
             .
             
               Augustine
               regul
            
             .
             3.
             
               in
               fine
               Tom.
            
             1.
             applieth
             the
             rule
             and
             method
             of
             proceeding
             mentioned
             Mat.
             18.
             to
             lascivious
             or
             adulterous
             behaviour
             ,
             which
             one
             Brother
             observing
             in
             another
             ,
             ought
             to
             admonish
             him
             ,
             first
             secretly
             ,
             then
             to
             take
             witnesses
             ,
             then
             to
             tell
             the
             Church
             ,
             and
             if
             he
             be
             contumacious
             ,
             
               de
               vestra
               societate
               projiciatur
               ,
               let
               him
            
             
             
               be
               cast
               out
               of
               your
               society
            
             saith
             he
             ,
             and
             the
             context
             carrieth
             it
             to
             any
             scandall
             whereby
             one
             Brother
             scandalizeth
             another
             :
             whereof
             much
             was
             spoken
             in
             the
             preceding
             part
             of
             the
             Chapter
             .
             Erastus
             pag.
             154.
             
             
               Scopus
               Christi
               est
               in
               hoc
               capite
               docere
               ,
               quantum
               malum
               sit
               scandalum
               .
               The
               scope
               of
               Christ
               is
               in
               this
               Chapter
               to
               teach
               how
               great
               an
               evill
               scandall
               is
               .
            
             Wherefore
             I
             adhere
             to
             the
             resolution
             of
             
               Tostatus
               in
               Math.
            
             18.
             quaest
             .
             84
             ,
             
               sive
               sit
               peccatum
               directè
               contra
               deum
               ,
               sive
               contra
               proximum
               ,
               si
               fit
               nobis
               scientibus
               ,
               fit
               contra
               nos
               ,
               cum
               nos
               scandalizet
               .
            
             Both
             Chrysostome
             and
             Theophilact
             upon
             Math.
             18.
             15.
             observe
             this
             cohesion
             ,
             that
             Christ
             having
             before
             spoken
             against
             those
             that
             give
             scandall
             ,
             now
             he
             gives
             a
             rule
             to
             the
             person
             scandalized
             .
          
           
             Thirdly
             ,
             that
             exposition
             which
             now
             I
             argue
             against
             ,
             tendeth
             to
             make
             one
             Scripture
             contradict
             another
             ,
             and
             to
             make
             that
             lawfull
             by
             one
             Scripture
             ,
             which
             another
             Scripture
             makes
             unlawfull
             even
             some
             of
             themselves
             being
             Judges
             .
             They
             so
             expound
             Matth.
             1
             S.
             that
             they
             make
             it
             lawfull
             (
             and
             as
             such
             allowed
             by
             Christ
             himself
             )
             for
             a
             Christian
             to
             pursue
             his
             Brother
             for
             a
             civill
             injury
             before
             Infidell
             or
             Heathnish
             Judges
             ,
             even
             as
             he
             would
             pursue
             an
             Heathen
             or
             Infidell
             ,
             if
             such
             an
             one
             had
             done
             him
             the
             in
             ury
             .
             r
             Erast
             ,
             saith
             freely
             (
             yet
             foully
             )
             that
             if
             a
             Congregation
             of
             the
             faithfull
             be
             under
             the
             Turke
             or
             the
             Pope
             ,
             one
             of
             them
             may
             pursue
             another
             for
             an
             injury
             (
             when
             the
             offender
             will
             not
             hearken
             to
             his
             own
             Assembly
             )
             before
             those
             Judges
             who
             are
             aliens
             ,
             and
             Enemies
             to
             the
             true
             Religion
             .
             His
             exposition
             of
             Matth.
             18.
             doth
             plainly
             lead
             hereunto
             .
             So
             saith
             Bishop
             Bilson
             (
             a
             great
             follower
             of
             Erastus
             )
             in
             this
             debate
             upon
             Matth.
             18.
             in
             the
             place
             before
             cited
             ,
             
               let
               him
               be
               to
               thee
               as
               an
               Heathen
               man
               and
               a
               publican
               ,
               that
               is
               pursue
               him
               in
               those
               courts
               ,
               where
               thou
               wouldest
               a
               Pagan
               and
               Publican
               that
               should
               do
               thee
               wrong
               .
            
             But
             how
             doth
             this
             agree
             with
             1
             Cor.
             6.
             (
             the
             place
             which
             
               Erastus
               thes
            
             .
             41.
             conceiveth
             to
             be
             a
             Commentary
             upon
             Matth.
             18.
             )
             doth
             not
             the
             Apostle
             expressely
             condemne
             it
             ,
             as
             being
             utterly
             a
             fault
             that
             one
             brother
             went
             to
             Law
             with
             another
             for
             the
             things
             of
             this
             life
             or
             civill
             causes
             ,
             before
             the
             unjust
             and
             unbeleevers
             ?
             Nay
             ,
             let
             us
             heare
             Bishop
             Bilson
             himself
             in
             that
             very
             place
             .
             
               Paul
               saith
               he
               by
               no
               means
               permitted
               them
               to
               pursue
               their
               Brethren
               at
               the
               Tribunals
               of
               Infidels
               .
            
             What
             then
             ?
             will
             they
             set
             Paul
             against
             Christ
             ?
             or
             will
             
             they
             make
             1
             Cor.
             6.
             contrary
             to
             Matth.
             18.
             
             As
             for
             that
             whereby
             Erastus
             would
             reconcile
             this
             difference
             ,
             it
             is
             as
             good
             as
             nothing
             .
             He
             saith
             pag.
             183.
             that
             Paul
             requireth
             them
             to
             referre
             to
             arbitrators
             within
             the
             Church
             it self
             ,
             only
             the
             smallest
             matters
             and
             things
             pertaining
             to
             this
             life
             ,
             but
             not
             crimes
             or
             weighty
             matters
             which
             he
             would
             reserve
             to
             the
             Magistrates
             ,
             otherwise
             he
             had
             detracted
             much
             from
             those
             to
             whom
             he
             every
             where
             commandeth
             to
             give
             obedience
             .
             And
             so
             (
             saith
             he
             )
             that
             which
             Paul
             saith
             is
             nothing
             but
             what
             Christ
             saith
             ,
             
               Tell
               the
               Church
            
             .
             Besides
             Paul
             himself
             appealed
             to
             Cesar.
             let
             all
             men
             judge
             (
             saith
             he
             )
             whether
             the
             Apostle
             would
             make
             it
             unlawfull
             to
             other
             wronged
             persons
             ,
             which
             he
             thought
             lawfull
             for
             himself
             ?
             I
             answer
             ,
             1.
             
             If
             it
             was
             a
             shame
             and
             foule
             scandall
             for
             Christians
             to
             pursue
             one
             another
             for
             smaller
             matters
             pertaining
             to
             this
             life
             ,
             how
             much
             more
             for
             crimes
             and
             weightier
             matters
             ?
             for
             then
             the
             unbeleevers
             might
             cast
             the
             heavier
             load
             of
             reproaches
             upon
             the
             Christian
             religion
             .
             2.
             
             This
             might
             have
             opened
             a
             door
             to
             elude
             that
             which
             the
             Apostle
             so
             earnestly
             presseth
             ;
             for
             one
             would
             be
             ready
             to
             say
             ,
             this
             cause
             of
             mine
             is
             a
             weighty
             one
             ,
             it
             is
             an
             injury
             and
             crime
             that
             can
             not
             be
             born
             ,
             therefore
             I
             am
             free
             to
             pursue
             it
             before
             unbelievers
             .
             Whereas
             the
             Apostle
             saith
             ,
             
               Why
               do
               ye
               not
               rather
               take
               wrong
               ?
               why
               doe
               ye
               not
               rather
               suffer
               your selves
               to
               be
               defrauded
               ?
            
             3.
             
             The
             judging
             of
             the
             smallest
             matters
             ,
             and
             of
             the
             things
             pertaining
             to
             this
             life
             ,
             is
             by
             the
             Apostle
             opposed
             ,
             not
             to
             weighty
             civill
             injuries
             ,
             but
             to
             the
             judging
             of
             the
             world
             and
             of
             Angells
             ,
             as
             is
             manifest
             by
             the
             Antithesis
             in
             the
             Text.
             But
             he
             maketh
             no
             intimation
             of
             the
             least
             distinction
             of
             civill
             injuries
             ,
             as
             if
             some
             might
             be
             pursued
             before
             unbeleiving
             Judges
             ,
             some
             not
             :
             he
             speaketh
             generally
             vers
             .
             1.
             
             
               Dare
               any
               of
               you
               having
               a
               matter
               against
               another
               .
            
             vers
             .
             4.
             
             
               If
               then
               ye
               have
               judgements
               of
               things
               pertaining
               to
               this
               life
            
             vers
             .
             7.
             
             
               Why
               doe
               ye
               not
               rather
               take
               wrong
               ?
            
             4.
             
             If
             that
             which
             Paul
             saith
             ,
             be
             the
             same
             with
             that
             which
             Christ
             saith
             
               Tell
               the
               Church
            
             ,
             and
             if
             it
             was
             Pauls
             mind
             that
             he
             who
             would
             not
             hearken
             to
             chosen
             arbitrators
             among
             the
             Saints
             might
             be
             pursued
             before
             the
             unbeleiving
             Judges
             (
             as
             Erastus
             tells
             us
             both
             here
             and
             Thes.
             47.
             )
             then
             
               Tell
               the
               Church
            
             cannot
             be
             meant
             of
             telling
             the
             Magistrate
             of
             the
             same
             religion
             ;
             for
             Paul
             sends
             them
             to
             no
             Christian
             Magistrate
             (
             because
             
             there
             was
             none
             such
             then
             and
             there
             )
             but
             to
             arbitrators
             chosen
             among
             the
             Saints
             .
             T
             is
             most
             strange
             to
             me
             that
             so
             acute
             a
             disputant
             could
             expound
             the
             Telling
             of
             the
             Church
             Matth.
             18.
             by
             the
             reference
             to
             arbitrators
             1.
             
             Cor.
             6.
             and
             yet
             understand
             the
             Church
             Matth.
             18.
             to
             be
             the
             civill
             Magistate
             .
             5.
             
             There
             might
             be
             subjection
             and
             obedience
             to
             the
             Heathen
             Magistrates
             ,
             although
             the
             Saints
             should
             not
             go
             to
             Law
             one
             against
             another
             before
             them
             6.
             
             Paul
             did
             but
             appeal
             from
             Caesars
             Deputy
             to
             Caesar
             himself
             .
             He
             was
             drawne
             by
             the
             Jewes
             before
             the
             Tribunall
             of
             Festus
             (
             wherein
             Paul
             was
             a
             sufferer
             )
             and
             finding
             Festus
             unjust
             and
             partiall
             ,
             and
             that
             he
             endeavoured
             to
             deliver
             him
             to
             the
             Jewes
             ,
             who
             had
             a
             mind
             to
             have
             him
             put
             to
             death
             ,
             thereupon
             he
             appealeth
             from
             Festus
             to
             Caesar.
             So
             that
             if
             Erastus
             had
             made
             the
             paralell
             right
             ,
             all
             that
             he
             could
             conclude
             from
             Pauls
             example
             ,
             had
             been
             this
             ,
             that
             when
             a
             Christian
             is
             drawne
             and
             compelled
             by
             his
             accusers
             and
             Enemies
             (
             not
             being
             Christians
             )
             before
             the
             Tribunall
             of
             an
             inferiour
             Heathen
             Judge
             ,
             if
             he
             there
             find
             himself
             in
             danger
             of
             his
             life
             ,
             he
             may
             appeale
             in
             his
             just
             defence
             to
             an
             higher
             Heathen
             Judge
             .
             Wherefore
             I
             yet
             conclude
             that
             by
             the
             Erastian
             principles
             Christ
             and
             Paul
             cannot
             be
             reconciled
             ▪
             These
             three
             Arguments
             doe
             militate
             not
             onely
             against
             Erastus
             and
             Bilson
             ,
             but
             likewise
             against
             
               Sutlivius
               de
               Presb.
               Cap.
            
             9.
             where
             he
             gives
             this
             sence
             of
             Matth.
             18.
             15
             ,
             16
             ,
             17.
             that
             we
             ought
             to
             take
             heed
             we
             give
             no
             scandall
             in
             the
             pursuing
             of
             injuries
             ,
             and
             for
             that
             end
             ought
             to
             give
             admonition
             first
             privately
             ,
             then
             before
             witnesses
             ,
             and
             in
             case
             of
             obstinacy
             in
             the
             brother
             that
             hath
             done
             the
             injury
             ,
             to
             tell
             the
             Rulers
             of
             the
             Church
             (
             meaning
             the
             Prelates
             )
             and
             if
             he
             will
             not
             hear
             them
             ,
             then
             to
             go
             to
             Law
             with
             that
             Brother
             ,
             as
             with
             an
             Heathen
             or
             Publican
             .
             The
             other
             Arguments
             which
             are
             to
             follow
             ,
             (
             the
             last
             excepted
             )
             strike
             not
             at
             his
             Interpretation
             ,
             but
             at
             those
             other
             Glosses
             ,
             of
             
               Erastus
               ,
               Bilson
            
             ,
             and
             Master
             Prynne
             .
          
           
             Fourthly
             ,
             this
             Erastian
             exposition
             makes
             these
             words
             ,
             
               but
               if
               he
               neglect
               to
               hear
               the
               Church
               ,
               let
               him
               be
               unto
               thee
               as
               an
               Heathen
               man
               and
               a
               publican
               ,
            
             to
             be
             applicable
             onely
             to
             such
             Christians
             as
             live
             under
             unbelieving
             Magistrates
             ,
             and
             not
             to
             all
             Christians
             .
             This
             consequence
             Erastus
             foresaw
             ,
             that
             it
             would
             needs
             follow
             from
             his
             Interpretation
             ,
             therefore
             he
             plainly
             owneth
             it
             Thes.
             47.
             
             He
             
             confesseth
             that
             the
             former
             part
             concerning
             rebuking
             and
             seeking
             to
             gaine
             the
             offending
             Brother
             ,
             belongs
             to
             all
             Christians
             ;
             What
             a
             boldnesse
             is
             here
             to
             rent
             asunder
             this
             passage
             of
             Scripture
             ,
             which
             was
             uttered
             as
             it
             were
             with
             one
             breath
             ?
             And
             why
             doth
             not
             the
             latter
             part
             also
             belong
             unto
             all
             Christians
             ?
             Must
             Christians
             that
             live
             under
             an
             Infidell
             Magistrate
             have
             more
             effectuall
             meanes
             and
             wayes
             to
             use
             towards
             an
             offending
             Brother
             ,
             and
             may
             they
             go
             a
             step
             further
             in
             putting
             him
             to
             shame
             or
             in
             humbling
             him
             ,
             then
             those
             Christians
             can
             doe
             who
             live
             under
             a
             Christian
             Magistrate
             ?
             How
             well
             doth
             this
             hang
             together
             ?
             I
             should
             have
             thought
             the
             ballance
             must
             rather
             fall
             to
             this
             hand
             .
             But
             to
             make
             the
             condition
             of
             those
             ,
             who
             live
             under
             a
             Christian
             Magistrate
             to
             be
             more
             privative
             ,
             and
             the
             condition
             of
             those
             who
             live
             under
             an
             Infidell
             Magistrate
             to
             be
             more
             cumulative
             ,
             is
             too
             great
             a
             paradoxe
             for
             me
             .
          
           
             Sixthly
             ,
             Whereas
             they
             say
             that
             the
             way
             prescribed
             by
             Christ
             Matth.
             18.
             is
             such
             as
             is
             agreeable
             to
             the
             Law
             of
             Moses
             ,
             and
             they
             understand
             by
             
               Tell
               the
               Church
            
             ,
             Tell
             the
             Magistrate
             ,
             I
             aske
             what
             Magistrate
             ?
             If
             the
             Judges
             and
             Magistrates
             of
             the
             Cities
             ,
             as
             Bishop
             Bilson
             thinkes
             ,
             then
             he
             who
             did
             not
             hearken
             to
             those
             Judges
             might
             appeale
             to
             the
             great
             Sanhedrin
             at
             Hierusalem
             ,
             or
             the
             Judges
             themselves
             might
             referre
             and
             transmit
             the
             case
             thither
             :
             so
             that
             the
             man
             was
             not
             to
             be
             straight
             way
             accounted
             as
             an
             Heathen
             man
             and
             a
             Publican
             .
             But
             if
             by
             the
             Church
             they
             understand
             the
             great
             Sanhedrin
             it self
             ,
             he
             that
             would
             not
             hearken
             to
             it
             was
             to
             be
             put
             to
             death
             by
             the
             Law
             Deut.
             17.
             
             So
             that
             it
             had
             not
             been
             agreeable
             to
             the
             Law
             of
             Moses
             ,
             to
             teach
             that
             he
             who
             will
             not
             hearken
             to
             the
             great
             Sanhedrin
             is
             to
             be
             esteemed
             as
             an
             Heathen
             man
             and
             a
             Publican
             ;
             for
             this
             supposeth
             that
             he
             shall
             not
             dye
             but
             be
             suffered
             to
             live
             .
          
           
             Seventhly
             ,
             the
             Erastian
             principles
             do
             plainly
             contradict
             and
             confute
             themselves
             .
             For
             both
             Erastus
             ,
             Bishop
             Bilson
             ,
             and
             Master
             Prynne
             hold
             that
             he
             Jewish
             Sanhedrin
             in
             Christs
             time
             was
             a
             temporall
             Magistracy
             and
             a
             civill
             Court
             of
             justice
             ,
             which
             had
             power
             to
             scourge
             ,
             imprison
             ,
             torture
             ,
             and
             outlaw
             offenders
             ,
             yea
             to
             put
             to
             death
             as
             the
             first
             two
             doe
             positively
             averre
             .
             s
             How
             then
             can
             it
             be
             said
             ,
             
               If
               he
               neglect
               to
               heare
               the
               Church
               ,
               &c.
            
             that
             is
             ,
             if
             he
             neglect
             to
             heare
             the
             civill
             Magistrate
             who
             hath
             power
             to
             
             imprison
             ,
             scourge
             ,
             torture
             ,
             outlaw
             ,
             yea
             to
             put
             him
             to
             death
             ?
             Surely
             if
             he
             neglect
             to
             heare
             the
             Church
             ,
             doth
             intimate
             that
             the
             Church
             hath
             not
             used
             nor
             cannot
             use
             any
             externall
             coercive
             power
             .
             Erastus
             findes
             himselfe
             so
             mightily
             puzled
             with
             this
             difficulty
             ,
             that
             to
             make
             out
             his
             interpretation
             of
             Matth.
             18.
             he
             confesseth
             Thes.
             53.
             and
             
               confirm
               .
               Thes.
               lib.
            
             2.
             cap.
             2.
             the
             Jewish
             Sanhedrin
             had
             no
             power
             under
             the
             Romans
             to
             judge
             of
             civill
             causes
             and
             injuries
             ,
             but
             of
             things
             pertaining
             to
             their
             religion
             onely
             ,
             t
             so
             that
             at
             that
             time
             (
             saith
             he
             )
             a
             man
             might
             impune
             without
             punishment
             contemne
             the
             judgement
             of
             the
             Sanhedrin
             in
             civill
             things
             .
             And
             thus
             while
             he
             seeketh
             a
             Salvo
             for
             his
             Glosse
             upon
             Matth.
             18.
             he
             overthroweth
             the
             great
             argument
             by
             which
             he
             and
             his
             followers
             endeavour
             to
             prove
             that
             there
             was
             no
             other
             Sanhedrin
             in
             Christs
             time
             ,
             but
             a
             civill
             Court
             of
             justice
             ,
             because
             say
             they
             ,
             that
             Sanhedrin
             had
             the
             power
             of
             the
             Sword
             and
             other
             temporall
             punishments
             .
          
           
             Eighthly
             ,
             observe
             the
             gradation
             in
             the
             Text
             ,
             1.
             a
             private
             conviction
             or
             rebuke
             .
             2.
             
             Conviction
             before
             two
             or
             three
             witnesses
             .
             3.
             
             Conviction
             before
             the
             Church
             ,
             and
             the
             Churches
             declaring
             the
             thing
             to
             be
             an
             offence
             ,
             and
             commanding
             the
             offender
             to
             turn
             from
             his
             evill
             way
             .
             4.
             
             If
             he
             will
             not
             heare
             the
             Church
             (
             which
             implieth
             that
             the
             Church
             hath
             spoken
             and
             required
             him
             to
             doe
             somewhat
             which
             he
             refuseth
             to
             doe
             )
             then
             
               Let
               him
               be
               as
               an
               Heathen
               man
               and
               a
               Publican
               .
            
             This
             last
             is
             heavier
             then
             all
             that
             went
             before
             ,
             and
             is
             the
             punishment
             of
             his
             not
             hearing
             the
             Church
             now
             this
             gradation
             is
             in
             consistent
             with
             the
             Interpretation
             which
             Erastus
             giveth
             ;
             for
             by
             his
             owne
             confession
             the
             Sanh
             drin
             of
             the
             Jewes
             at
             that
             time
             had
             not
             power
             to
             judge
             of
             civill
             causes
             nor
             to
             punish
             any
             man
             for
             a
             civill
             injury
             ,
             but
             for
             a
             matter
             of
             religion
             onely
             .
             (
             yet
             they
             are
             not
             matters
             of
             Religion
             ,
             but
             civill
             trespasses
             which
             he
             understands
             to
             be
             meant
             Matth.
             18.
             )
             Here
             is
             an
             intercision
             in
             the
             third
             step
             of
             the
             gradation
             .
             And
             if
             it
             were
             an
             offence
             in
             the
             matter
             of
             religion
             ,
             it
             had
             not
             been
             a
             greater
             punishment
             ,
             but
             a
             greater
             ease
             to
             the
             offender
             ,
             to
             draw
             him
             before
             the
             Roman
             tribunals
             ,
             for
             the
             Romans
             cared
             for
             none
             of
             those
             things
             ,
             of
             which
             the
             Jewish
             Sanhedrin
             was
             most
             zealous
             .
             The
             gradation
             in
             the
             Text
             is
             as
             inconsistent
             with
             M
             r
             Prynnes
             interpretation
             ;
             for
             imagine
             the
             
             offender
             to
             be
             after
             previous
             admonitions
             publiquely
             accused
             and
             convict
             before
             the
             Church
             (
             that
             is
             ,
             in
             his
             opinion
             )
             the
             civill
             Court
             of
             justice
             which
             had
             power
             to
             imprison
             ,
             scourge
             ,
             torture
             ,
             and
             outlaw
             offenders
             ,
             if
             not
             to
             condemne
             ,
             and
             put
             to
             death
             )
             what
             should
             be
             done
             with
             such
             an
             one
             ?
             can
             we
             goe
             no
             higher
             ?
             yes
             :
             thus
             it
             is
             in
             M
             r
             Prynnes
             sence
             .
             He
             that
             will
             not
             submit
             to
             the
             Magistrate
             ,
             and
             cannot
             be
             reduced
             by
             stripes
             and
             imprisonment
             ,
             torturing
             and
             outlawing
             ,
             yea
             peradventure
             by
             condemnation
             to
             die
             the
             death
             ;
             let
             this
             be
             the
             last
             remedy
             for
             such
             an
             one
             ,
             
               Let
               him
               be
               unto
               thee
               as
               an
               beathen
               man
               and
               a
               Publican
               ,
            
             that
             is
             ,
             withdraw
             familiar
             civill
             company
             from
             him
             .
          
           
             Ninthly
             ,
             that
             interpretation
             of
             Erastus
             leaneth
             to
             a
             false
             supposition
             ,
             namely
             that
             the
             word
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               as
               a
               Publican
            
             ,
             are
             meant
             universally
             of
             all
             Publicans
             good
             or
             bad
             ,
             or
             whatever
             they
             were
             .
             To
             prove
             this
             he
             takes
             an
             argument
             pag.
             189
             ,
             190
             ,
             195.
             from
             the
             Article
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ;
             for
             with
             the
             Grecians
             ,
             saith
             he
             ,
             the
             Article
             being
             joyned
             to
             the
             predicate
             ,
             noteth
             the
             nature
             and
             consequently
             the
             universality
             of
             the
             thing
             ;
             whence
             he
             concludeth
             that
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             signifieth
             a
             Publican
             qua
             Publican
             ,
             and
             so
             every
             Publican
             .
             Now
             what
             can
             be
             the
             sence
             of
             Christs
             words
             in
             reference
             to
             every
             Publican
             (
             saith
             he
             )
             unlesse
             this
             be
             it
             ,
             that
             it
             was
             lawfull
             to
             pursue
             any
             Publican
             at
             a
             Tribunall
             of
             the
             Romans
             ?
             I
             answer
             ,
             his
             argument
             goeth
             upon
             a
             most
             false
             supposition
             ,
             which
             I
             cleare
             by
             the
             like
             instances
             ,
             Matth.
             6.
             7.
             
             
               Use
               not
               vaine
               repetitions
               as
               the
               Heathen
               doe
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Shall
             we
             thence
             conclude
             that
             the
             Heathens
             as
             Heathens
             ,
             and
             so
             all
             Heathens
             without
             exception
             did
             use
             repetitions
             in
             prayer
             ,
             or
             that
             they
             were
             all
             so
             devout
             in
             their
             way
             as
             to
             make
             long
             prayers
             ?
             Luke
             15.
             11.
             
             
               I
               am
               not
               as
               other
               men
               are
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               extortioners
               ,
               unjust●…
               &c.
            
             
             Did
             the
             Pharisee
             meane
             that
             every
             man
             
               eo
               ipso
            
             that
             he
             was
             another
             man
             ,
             and
             so
             the
             rest
             of
             the
             Pharisees
             as
             well
             as
             others
             ,
             were
             extortioners
             ,
             &c.
             Iohn
             15.
             6.
             
               he
               is
               cast
               forth
               as
               a
               branch
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             If
             the
             rule
             of
             Erastus
             hold
             ,
             then
             a
             branch
             as
             a
             branch
             ,
             and
             so
             every
             branch
             is
             cast
             out
             .
             Many
             such
             instances
             might
             be
             given
             .
             If
             in
             these
             Texts
             there
             must
             be
             a
             restriction
             of
             the
             sence
             ,
             notwithstanding
             of
             the
             prepositive
             article
             ,
             so
             that
             by
             Heathens
             we
             must
             understand
             devout
             or
             praying
             
             Heathens
             :
             by
             
               other
               men
            
             ,
             vulgar
             men
             ,
             or
             the
             common
             sort
             of
             men
             ;
             by
             
               a
               branch
            
             ,
             a
             fruitlesse
             or
             withered
             branch
             .
             Why
             shall
             we
             not
             also
             understand
             by
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             the
             prophane
             loose
             or
             unjust
             Publican
             ,
             and
             as
             Grotius
             doth
             rightly
             expound
             it
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Let
             him
             be
             esteemed
             ,
             saith
             he
             ,
             as
             an
             Heathen
             man
             ,
             that
             is
             ,
             as
             an
             alien
             from
             religion
             ,
             or
             as
             a
             Publican
             ;
             that
             is
             ,
             if
             he
             be
             a
             Jew
             ,
             esteeme
             him
             as
             an
             infamous
             sinner
             ,
             or
             one
             of
             a
             flagitious
             life
             .
             Since
             therefore
             Erastus
             confesseth
             pag.
             194.
             that
             as
             the
             office
             of
             the
             Publicans
             was
             lawfull
             ,
             so
             likewise
             many
             Publicans
             were
             honest
             ,
             chast
             ,
             religious
             ,
             and
             pious
             men
             ,
             I
             may
             safely
             conclude
             ,
             that
             
               Let
               him
               be
               unto
               thee
               as
               a
               Publican
               ,
            
             cannot
             be
             meant
             universally
             of
             all
             Publicans
             .
             For
             how
             can
             it
             be
             supposed
             that
             Christ
             would
             tacitely
             allow
             of
             alienation
             from
             or
             severity
             to
             pious
             Publicans
             ?
          
           
             Tenthly
             ,
             whereas
             the
             Erastians
             lay
             great
             waight
             upon
             that
             forme
             of
             speech
             ,
             
               Let
               him
               be
               to
               thee
            
             ,
             (
             not
             to
             the
             whole
             Church
             )
             as
             an
             Heathen
             man
             and
             a
             Publican
             ,
             (
             which
             is
             also
             one
             of
             Sullivius
             his
             exceptions
             
               de
               Presbyterio
               ,
               cap.
            
             9.
             )
             in
             this
             also
             they
             do
             abuse
             the
             Text
             ,
             for
             1.
             
             The
             same
             offence
             which
             is
             a
             sufficient
             ground
             to
             one
             Church-member
             to
             esteem
             another
             Church
             member
             as
             an
             Heathen
             man
             or
             a
             Publican
             ,
             being
             a
             publique
             and
             known
             scandall
             (
             such
             as
             is
             contumacy
             and
             disobedience
             to
             the
             Church
             )
             must
             needs
             be
             a
             sufficient
             ground
             to
             all
             other
             Church
             members
             ,
             or
             to
             the
             whole
             Church
             to
             esteem
             so
             of
             him
             .
             Surely
             Christ
             would
             not
             have
             contradictory
             judgements
             in
             his
             Church
             concerning
             so
             high
             a
             point
             ,
             as
             is
             the
             esteeming
             of
             a
             Church
             member
             to
             be
             as
             a
             Heathen
             man
             and
             a
             Publican
             .
             2.
             
             The
             Erastians
             herein
             argue
             no
             better
             than
             the
             Papists
             :
             Christ
             said
             to
             
               Peter
               ,
               I
               will
               give
               unto
               thee
               the
               keyes
               of
               the
               Kingdome
               of
               Heaven
               .
            
             Therefore
             unto
             Peter
             alone
             .
             Peradventure
             Mr.
             Hussey
             was
             so
             sagacious
             as
             to
             prevent
             this
             objection
             with
             his
             popish
             concession
             :
             
               these
               Keyes
               were
               never
               given
               to
               any
               of
               the
               Apostles
               but
               to
               Peter
               ,
            
             saith
             he
             ,
             in
             his
             
               plea
               for
               Christian
               magistracy
            
             ,
             pag.
             9.
             
             It
             seems
             he
             will
             farre
             lesse
             sticke
             to
             grant
             the
             Prelaticall
             argument
             ,
             Timothy
             laid
             on
             hands
             ,
             and
             Titus
             ordained
             Elders
             ,
             therefore
             each
             of
             these
             had
             the
             power
             of
             ordination
             by
             himselfe
             alone
             .
             3.
             
             It
             is
             a
             good
             observation
             of
             
               Luther
               Tom.
            
             1.
             
             
               Resolv
               .
               super
               propos
            
             .
             13.
             
               de
               potest
               .
               Papae
               .
               fol.
            
             299.
             in
             the
             sixteenth
             of
             Matthew
             Christ
             begins
             with
             
             all
             his
             disciples
             ,
             
               Whom
               say
               ye
               that
               I
               am
               ?
            
             and
             he
             endeth
             with
             one
             ,
             
               Unto
               thee
               will
               I
               give
               ,
               &c.
               
            
             In
             the
             eighteenth
             of
             Matthew
             he
             beginneth
             with
             one
             ,
             
               If
               thy
               brother
               trespasse
               against
               thee
               ,
               &c.
            
             and
             he
             endeth
             with
             all
             ,
             
               Whatsoever
               he
               binds
               on
               earth
               ,
               &c.
               
            
             Whence
             he
             concludeth
             that
             in
             both
             these
             places
             what
             is
             said
             to
             one
             is
             said
             to
             all
             of
             them
             .
          
        
         
           
             
               CHAP.
               V.
            
             That
             
               Tell
               it
               to
               the
               Church
            
             hath
             more
             in
             it
             ,
             then
             ,
             
               Tell
               it
               unto
               a
               greater
               number
               .
            
          
           
             THere
             is
             yet
             another
             interpretation
             of
             these
             words
             invented
             to
             elude
             the
             argument
             for
             Ecclesiasticall
             government
             and
             censures
             from
             Mat.
             18.
             
             
               Tell
               it
               unto
               the
               Church
            
             ,
             that
             is
             ,
             if
             the
             offending
             brother
             will
             neither
             hearken
             to
             private
             admonition
             ,
             nor
             to
             admonition
             before
             two
             or
             three
             witnesses
             ,
             then
             tell
             it
             unto
             many
             or
             unto
             a
             greater
             company
             .
             This
             cals
             to
             mind
             u
             D
             r
             Sutcliffes
             glosse
             upon
             the
             word
             Presbytery
             ,
             1
             Tim.
             4.
             14.
             that
             it
             signifieth
             Presbyters
             or
             Ministers
             
               non
               juris
               vinculo
               ,
               sed
               utcunque
               collectos
               ,
            
             as
             if
             the
             occasionall
             meeting
             of
             some
             Presbyters
             in
             
               Westminster
               Hall
            
             ,
             or
             upon
             the
             Exchange
             ,
             or
             in
             a
             journey
             ,
             or
             at
             a
             buriall
             ,
             were
             a
             Presbytery
             with
             power
             to
             lay
             on
             hands
             .
          
           
             That
             interpretation
             of
             the
             word
             Church
             is
             no
             better
             .
             But
             that
             I
             may
             reject
             nothing
             without
             reason
             ,
             I
             desire
             it
             may
             be
             considered
             ,
             1.
             
             Whether
             either
             in
             Scripture
             ,
             or
             in
             any
             Greeke
             Lexicon
             ,
             or
             in
             any
             Classick
             author
             ,
             it
             can
             be
             found
             that
             the
             word
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             was
             ever
             used
             to
             signifie
             meerly
             a
             greater
             number
             or
             company
             then
             two
             or
             three
             ,
             not
             called
             out
             and
             imbodied
             together
             for
             government
             or
             worship
             .
             For
             my
             part
             I
             could
             never
             yet
             finde
             where
             the
             simple
             majority
             of
             the
             number
             maketh
             the
             denomination
             of
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             I
             finde
             the
             word
             sometimes
             (
             yet
             very
             seldome
             )
             used
             of
             an
             unlawfull
             assembly
             combining
             or
             joyning
             together
             to
             evill
             :
             the
             reason
             I
             take
             to
             be
             this
             ,
             because
             they
             pretended
             to
             be
             authorised
             as
             a
             lawfull
             assembly
             ;
             so
             Christ
             called
             
               Iudas
               ,
               friend
            
             ,
             when
             he
             came
             to
             betray
             him
             
             with
             a
             kisse
             .
             But
             since
             the
             word
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Matth.
             18.
             17.
             doth
             signifie
             a
             lawfull
             assembly
             ,
             (
             as
             all
             doe
             confesse
             )
             I
             desire
             some
             testimony
             of
             Scripture
             or
             approved
             authors
             ,
             where
             this
             name
             is
             given
             to
             a
             lawfull
             assembly
             ,
             which
             was
             not
             imbodied
             for
             worship
             or
             government
             ,
             but
             had
             the
             name
             of
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             simply
             because
             of
             the
             majority
             of
             number
             .
             Sure
             I
             am
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             is
             at
             least
             
               caetus
               evocatus
            
             ,
             an
             assembly
             called
             forth
             ;
             and
             every
             offended
             brother
             hath
             not
             from
             Christ
             the
             priviledge
             of
             gathering
             a
             Church
             .
             2.
             
             If
             by
             
               tell
               it
               unto
               the
               Church
            
             were
             meant
             no
             more
             but
             this
             ,
             
               tell
               it
               unto
               a
               greater
               number
               ,
            
             then
             if
             the
             offender
             doe
             not
             heare
             the
             Church
             ,
             there
             must
             be
             recourse
             unto
             some
             others
             distinct
             from
             the
             Church
             ,
             for
             the
             more
             authoritative
             and
             ultimate
             determination
             ,
             (
             unlesse
             it
             be
             said
             that
             there
             is
             no
             remedy
             for
             offences
             ,
             but
             in
             a
             greater
             number
             which
             each
             man
             shall
             make
             choice
             of
             )
             But
             where
             is
             their
             more
             effectuall
             remedy
             ,
             or
             where
             will
             they
             fixe
             the
             ultimate
             degree
             of
             proceedings
             ?
             3.
             
             When
             Christ
             saith
             
               Tell
               it
               unto
               the
               Church
               ,
               and
               if
               he
               neglect
               to
               heare
               the
               Church
               ,
               &c.
            
             whether
             respect
             be
             had
             to
             the
             forme
             of
             the
             Hebrews
             ,
             or
             to
             the
             forme
             of
             the
             Grecians
             ,
             the
             Church
             will
             still
             have
             a
             ruling
             power
             .
             In
             the
             old
             Testament
             ,
             the
             originall
             giveth
             the
             name
             
               Kahal
               ,
               Church
            
             ,
             (
             which
             is
             the
             word
             used
             in
             the
             Hebrew
             Evangel
             of
             Matthew
             published
             by
             Munsterus
             ,
             chap.
             18.
             vers
             .
             17.
             )
             and
             the
             Septuagints
             the
             name
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             to
             the
             Elders
             and
             Rulers
             of
             Israel
             ,
             as
             1
             Chro.
             13.
             2.
             4.
             
             &
             29.
             1.
             2
             
             Chro.
             1.
             3.
             and
             in
             other
             places
             .
             And
             that
             which
             is
             said
             of
             the
             Elders
             ,
             Deut.
             19.
             12.
             
             I●…sh
             .
             20.
             
             ●
             .
             is
             said
             of
             the
             Congregation
             or
             Church
             ,
             Num.
             35.
             24.
             
             Ios.
             20.
             6.
             
             So
             Exod.
             12.
             3.
             compared
             with
             vers
             .
             21.
             
             The
             Septuagints
             also
             render
             Kahal
             by
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Prov.
             26.
             26.
             
             It
             was
             not
             therefore
             to
             any
             assembly
             ,
             but
             to
             an
             assembly
             of
             rulers
             ,
             that
             causes
             were
             brought
             in
             the
             old
             Testament
             .
             If
             we
             turne
             to
             the
             Heathen
             Grecians
             ,
             among
             them
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             had
             a
             power
             of
             jurisdiction
             to
             judge
             and
             determine
             causes
             ,
             as
             is
             manifest
             from
             Acts
             19.
             38.
             39.
             
             There
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             was
             of
             two
             sorts
             ,
             as
             
               Suidas
               ,
               Budaeus
               ,
               Stephanus
            
             ,
             and
             others
             have
             observed
             .
             1.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             a
             lawfull
             set
             fixed
             assembly
             ,
             which
             met
             at
             ordinary
             diets
             (
             which
             is
             meant
             in
             that
             place
             of
             the
             Acts
             last
             cited
             )
             It
             was
             also
             called
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             because
             of
             the
             jurisdiction
             and
             ruling
             power
             which
             was
             seated
             in
             it
             .
             Wherein
             I
             am
             
             confirmed
             by
             this
             passage
             of
             
               Aristotle
               polit
               .
               lib.
            
             3.
             cap.
             11.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               for
               the
               assembly
            
             ,
             saith
             he
             ,
             
               hath
               the
               government
               or
               arbitrement
               of
               all
               such
               things
            
             ;
             He
             is
             speaking
             of
             the
             choosing
             of
             Magistrates
             ,
             and
             of
             craving
             an
             account
             of
             their
             administration
             .
             2.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             which
             was
             indicted
             and
             called
             
               pro
               re
               nata
            
             ,
             upon
             some
             urgent
             extraordinary
             cause
             ,
             and
             it
             was
             
               concio
               magnatum
               s●…ve
               optimatum
            
             ,
             in
             which
             the
             people
             were
             not
             present
             ,
             as
             in
             the
             other
             .
             It
             was
             therefore
             rightly
             noted
             by
             Passor
             that
             Demosthenes
             useth
             the
             word
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               pro
               concione
               magnatum
            
             .
             Afterward
             the
             Roman
             Senate
             was
             called
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             and
             sometimes
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             without
             an
             adjection
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             therefore
             among
             the
             Heathen
             Grecians
             (
             from
             whom
             the
             word
             came
             )
             was
             not
             any
             assembly
             ,
             but
             an
             assembly
             which
             had
             a
             jurisdiction
             or
             ruling
             power
             .
             It
             shall
             not
             be
             in
             vaine
             to
             adde
             that
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             to
             appeale
             to
             a
             superiour
             Ruler
             commeth
             from
             the
             same
             originall
             verbe
             from
             which
             commeth
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             4.
             
             The
             Church
             mentioned
             Matth.
             18.
             17.
             hath
             a
             forensicall
             or
             juridicall
             power
             ,
             as
             appeareth
             by
             that
             of
             the
             two
             or
             three
             witnesses
             vers
             .
             16.
             which
             relateth
             to
             a
             Juridicall
             proceeding
             in
             the
             trying
             and
             punishing
             of
             offences
             ,
             as
             M.
             Prynne
             hath
             observed
             .
             Peradventure
             some
             man
             will
             say
             ,
             that
             the
             two
             or
             three
             witnesses
             here
             are
             brought
             in
             onely
             to
             be
             witnesses
             to
             the
             admonition
             ,
             or
             to
             make
             the
             admonition
             the
             more
             effectuall
             ,
             and
             the
             more
             to
             be
             regarded
             ,
             but
             not
             as
             if
             any
             use
             were
             to
             be
             made
             of
             these
             witnesses
             ,
             to
             prove
             the
             fact
             or
             offence
             it selfe
             before
             the
             Church
             ,
             if
             there
             be
             occasion
             .
             I
             answer
             ,
             either
             it
             must
             be
             supposed
             here
             that
             the
             trespasse
             was
             seen
             or
             knowne
             onely
             by
             him
             that
             gives
             the
             first
             rebuke
             privately
             ,
             or
             that
             it
             was
             also
             seen
             or
             known
             by
             those
             two
             or
             three
             witnesses
             .
             If
             the
             former
             ,
             it
             is
             much
             disputed
             among
             Schoolmen
             whether
             he
             that
             rebukes
             his
             offending
             brother
             be
             to
             proceed
             any
             further
             than
             a
             private
             rebuke
             for
             a
             private
             offence
             ,
             or
             whether
             he
             is
             to
             stop
             at
             private
             rebukes
             ,
             and
             not
             to
             take
             witnesses
             with
             him
             (
             which
             divers
             thinke
             to
             be
             unfit
             and
             disallowed
             ,
             as
             being
             an
             officious
             and
             unnecessary
             irritation
             of
             the
             offending
             brother
             by
             the
             spreading
             of
             his
             shame
             ,
             a
             making
             of
             a
             private
             sinne
             to
             become
             scandalous
             to
             others
             ,
             as
             likewise
             an
             engaging
             of
             witnesses
             to
             
             assist
             in
             the
             admonition
             and
             rebuke
             by
             a
             blinde
             and
             implicite
             faith
             )
             for
             my
             part
             I
             shall
             not
             need
             here
             to
             dispute
             this
             point
             :
             for
             what
             ever
             ought
             to
             be
             done
             ,
             or
             ought
             not
             to
             be
             done
             in
             this
             case
             ,
             when
             the
             trespasse
             is
             known
             to
             one
             onely
             :
             yet
             in
             the
             other
             case
             when
             besides
             him
             that
             rebukes
             there
             are
             two
             or
             three
             more
             which
             can
             be
             witnesses
             of
             the
             fact
             or
             trespasse
             committed
             (
             the
             trespasse
             being
             yet
             not
             publiquely
             divulged
             )
             it
             can
             not
             be
             denied
             ,
             that
             these
             witnesses
             of
             the
             fact
             are
             to
             be
             brought
             unto
             and
             confronted
             with
             the
             offender
             ,
             when
             he
             cannot
             be
             gained
             by
             private
             rebuke
             ,
             and
             (
             if
             need
             be
             )
             prove
             it
             afterward
             before
             the
             Church
             .
             Which
             I
             have
             before
             noted
             out
             of
             Durand
             .
             And
             x
             
               Aegidius
               de
               Coninck
            
             tels
             us
             (
             in
             whatsoever
             other
             case
             witnesses
             are
             to
             be
             taken
             ,
             or
             are
             not
             to
             be
             taken
             )
             in
             this
             case
             all
             doe
             consent
             that
             witnesses
             are
             to
             be
             taken
             .
          
           
             Concerning
             the
             taking
             of
             witnesses
             ,
             when
             the
             trespasse
             is
             known
             to
             me
             alone
             ,
             there
             are
             three
             different
             opinions
             .
             1.
             
             That
             when
             I
             have
             rebuked
             the
             offender
             privately
             ,
             and
             cannot
             gaine
             him
             ,
             I
             am
             to
             proceed
             no
             further
             ,
             but
             have
             done
             my
             duty
             and
             must
             leave
             the
             event
             to
             God.
             2.
             
             That
             when
             a
             secret
             admonition
             is
             not
             effectuall
             ▪
             witnesses
             are
             to
             be
             taken
             ,
             in
             case
             the
             offender
             so
             admonished
             continue
             in
             his
             sinne
             ,
             or
             in
             case
             his
             relapse
             be
             feared
             and
             expected
             ,
             that
             the
             witnesses
             may
             observe
             such
             continuing
             or
             relapse
             in
             sinne
             ,
             and
             then
             assist
             and
             joyne
             in
             rebuking
             him
             ,
             and
             if
             need
             be
             (
             that
             is
             ,
             in
             case
             of
             his
             contumacy
             )
             to
             prove
             the
             fact
             before
             the
             Church
             .
             3.
             
             That
             even
             when
             his
             continuance
             or
             relapse
             in
             sinne
             can
             not
             be
             observed
             ,
             (
             and
             so
             can
             not
             be
             afterward
             proved
             by
             witnesses
             )
             yet
             the
             second
             admonition
             is
             to
             be
             given
             before
             witn●sses
             ,
             when
             the
             first
             admonition
             given
             privately
             hath
             not
             gained
             the
             offender
             .
             Of
             these
             let
             the
             Reader
             judge
             .
             T
             is
             enough
             for
             the
             point
             now
             in
             hand
             ,
             that
             when
             witnesses
             can
             be
             had
             to
             prove
             the
             trespasse
             committed
             ,
             
             they
             ought
             to
             be
             brought
             ,
             first
             before
             the
             offender
             ,
             and
             then
             (
             if
             he
             continue
             obstinate
             )
             before
             the
             Church
             to
             prove
             the
             fact
             :
             and
             they
             must
             be
             three
             ,
             or
             two
             at
             the
             least
             ,
             which
             I
             doe
             not
             see
             how
             it
             can
             be
             thought
             necessary
             ,
             if
             we
             suppose
             that
             the
             sinne
             is
             not
             known
             to
             any
             but
             to
             me
             alone
             who
             give
             tho
             first
             rebuke
             ;
             for
             if
             there
             must
             be
             a
             witnesse
             of
             my
             second
             admonition
             ,
             why
             may
             not
             one
             witnesse
             joyn
             with
             me
             as
             well
             as
             two
             ,
             when
             I
             can
             not
             have
             two
             ,
             but
             one
             onely
             ,
             willing
             and
             ready
             to
             ●oyn
             with
             me
             .
             But
             now
             a
             necessity
             of
             precept
             lies
             on
             me
             ,
             that
             I
             must
             have
             two
             witnesses
             at
             least
             ,
             which
             cannot
             be
             otherwise
             understood
             ,
             but
             in
             reference
             to
             a
             forensicall
             proceeding
             afterwards
             ,
             if
             need
             be
             .
          
           
             5.
             
             That
             interpretation
             which
             now
             I
             speak
             against
             ,
             while
             it
             goeth
             about
             to
             avoyd
             a
             power
             of
             Jurisdiction
             and
             Censure
             in
             this
             Text
             ,
             it
             doth
             subject
             him
             that
             is
             reproved
             by
             another
             ,
             to
             a
             heavier
             yoke
             ,
             and
             brings
             him
             into
             a
             greater
             servitude
             .
             For
             though
             a
             man
             be
             not
             disobedient
             nor
             contumacious
             unto
             any
             Court
             Civill
             or
             Ecclesiasticall
             ,
             yet
             if
             he
             doth
             not
             hearken
             to
             such
             a
             number
             ,
             as
             the
             party
             offended
             shall
             declare
             the
             case
             unto
             (
             being
             a
             greater
             number
             then
             two
             or
             three
             )
             he
             must
             be
             by
             and
             by
             esteemed
             and
             avoyded
             as
             an
             Heathen
             man
             and
             a
             Publican
             .
          
           
             6.
             
             This
             interpretation
             ,
             as
             it
             is
             fathered
             upon
             Grotius
             ,
             so
             it
             may
             be
             confuted
             out
             of
             Grotius
             upon
             the
             very
             place
             .
             He
             expounds
             
               Tell
               it
               unto
               the
               Church
            
             by
             the
             same
             words
             which
             Drusius
             citeth
             ,
             è
             
               libro
               Musar
            
             .
             declare
             it
             
               coram
               multis
            
             ,
             before
             many
             .
             But
             is
             this
             any
             other
             then
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             the
             many
             spoken
             of
             2
             Cor
             2.
             6
             ?
             a
             place
             cited
             by
             Grotius
             himselfe
             ,
             together
             with
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               before
               all
            
             ,
             1
             Tim.
             5.
             20.
             
             Now
             these
             were
             acts
             of
             Ecclesiasticall
             power
             and
             authority
             ,
             not
             simply
             the
             acts
             of
             a
             greater
             number
             .
             He
             tels
             us
             also
             it
             was
             the
             manner
             among
             the
             Jewes
             to
             referre
             the
             businesse
             
               ad
               multitudinem
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             to
             the
             assembly
             of
             those
             who
             were
             of
             the
             same
             way
             ,
             or
             followed
             the
             same
             rites
             ,
             the
             judgements
             of
             which
             multitude
             (
             saith
             he
             )
             
               seniores
               tanquam
               praesides
               moderabantur
               ,
               the
               Elders
               as
               Presidents
               did
               moderate
               .
            
             He
             further
             cleares
             it
             out
             of
             
               Tertullian
               apol
               .
               cap.
            
             39.
             where
             speaking
             of
             the
             Churches
             or
             assemblies
             of
             Christians
             ,
             he
             saith
             :
             
               ibidem
               etiam
               exhortationes
               ,
               castigationes
               &
               censura
               divina
               &c.
               praesident
               probati
               quique
               seniores
               .
               Where
               there
               are
               also
               exhortations
               ,
               corrections
               ,
            
             
             
               and
               Divine
               censure
               ,
               &c.
               all
               the
               approved
               Elders
               doe
               preside
               .
            
             And
             is
             not
             this
             the
             very
             thing
             we
             contend
             for
             ?
          
           
             I
             hope
             I
             may
             now
             conclude
             that
             
               Tell
               the
               Church
            
             is
             neither
             meant
             of
             the
             civill
             Magistrate
             ,
             nor
             simply
             of
             a
             greater
             number
             ,
             but
             of
             the
             Elders
             or
             (
             as
             others
             expresse
             it
             better
             )
             of
             the
             Eldership
             or
             Assembly
             of
             Elders
             ;
             So
             
               Stephanus
               ,
               Scapula
            
             ,
             and
             Pasor
             in
             the
             word
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               Calvin
               ,
               Bucerus
               ,
               Illyricus
               ,
               Beza
               ,
               Hunnius
               ,
               Tossanus
               ,
               Pareus
               ,
               Cartwright
               ,
               Camero
               ,
               Diodati
               ,
            
             the
             Dutch
             annotations
             ,
             all
             upon
             the
             place
             .
             
               Marlorat
               in
               Thesauro
            
             in
             the
             word
             
               Ecclesia
               Zanchius
               in
            
             4.
             
             
               Praec
               .
               pag.
            
             741.
             
             
               Iunius
               Animad
               .
               in
               Bell.
               Contr.
            
             3.
             lib.
             1.
             cap.
             6.
             
             
               Gerhard
               loc
               .
               theol
               .
               Tom.
            
             6.
             pag.
             137.
             
             
               Meisuerus
               Disput.
               de
               regim
               .
               Eccles.
               quaest
               .
            
             1.
             
             
               Trelcatius
               Instit.
               Theol.
               lib.
            
             1.
             pag.
             291.
             
             
               Polanus
               Syntag.
               lib.
            
             7.
             cap.
             1.
             
             
               Bullinger
               in
            
             1
             Cor.
             5.
             4.
             
             
               Whittaker
               .
               de
               Ecclesia
               quaest
            
             .
             1.
             cap.
             2.
             
             
               Danaeus
               in
            
             1
             
               Tim.
               pag.
            
             246.
             394.
             
             These
             and
             many
             more
             understand
             that
             neither
             the
             Magistrate
             nor
             the
             multitude
             of
             the
             Church
             ,
             nor
             simply
             a
             great
             number
             ,
             is
             meant
             by
             the
             Church
             Matth.
             18.
             but
             the
             Elders
             or
             Ecclesiasticall
             senate
             ,
             who
             have
             the
             name
             of
             the
             Church
             ,
             partly
             ,
             by
             a
             Syn●cdoche
             because
             they
             are
             a
             chief
             part
             of
             the
             Church
             (
             as
             otherwhere
             the
             people
             or
             flock
             distinct
             from
             the
             Elders
             ,
             is
             called
             the
             Church
             Act.
             20.
             28.
             
             )
             partly
             ,
             because
             of
             their
             eminent
             station
             and
             principall
             function
             in
             the
             Church
             ,
             as
             we
             say
             we
             have
             seen
             such
             a
             mans
             Picture
             ,
             when
             haply
             t
             is
             but
             from
             the
             shoulders
             upward
             :
             partly
             ,
             because
             the
             Elders
             act
             in
             all
             matters
             of
             importance
             ,
             so
             as
             they
             carry
             along
             with
             them
             the
             knowledge
             and
             consent
             of
             the
             Church
             .
             (
             And
             therefore
             according
             to
             Salmeron
             his
             observation
             Tom.
             4.
             part
             .
             3.
             
             Tract
             .
             9.
             
             Christ
             would
             not
             say
             ,
             Tell
             the
             officers
             or
             Rulers
             of
             the
             Church
             ,
             but
             
               Tell
               the
            
             Church
             ,
             because
             an
             obstinate
             offender
             is
             not
             to
             be
             excommunicate
             secretly
             or
             in
             a
             corner
             ,
             but
             with
             the
             knowledge
             and
             consent
             of
             the
             whole
             Church
             :
             so
             that
             for
             striking
             of
             the
             sinner
             with
             the
             greater
             fear
             and
             shame
             ,
             in
             regard
             of
             that
             knowledge
             and
             consent
             of
             the
             Church
             ,
             the
             telling
             of
             the
             officers
             is
             called
             the
             telling
             of
             the
             Church
             :
             )
             partly
             also
             ,
             because
             of
             the
             ordinary
             manner
             of
             speaking
             in
             the
             like
             cases
             ;
             that
             which
             is
             done
             by
             the
             Parliament
             is
             done
             by
             the
             Kingdom
             ,
             and
             that
             which
             is
             done
             by
             the
             common
             Councell
             is
             done
             by
             the
             City
             .
             Among
             the
             Jewes
             with
             whom
             Christ
             and
             his
             Apostles
             were
             conversant
             
             this
             manner
             of
             speaking
             was
             usuall
             .
             Danaeus
             (
             where
             before
             cited
             )
             citeth
             
               R.
               David
               Kimchi
            
             upon
             Ose.
             5.
             noting
             that
             the
             name
             of
             the
             house
             of
             Israel
             is
             often
             put
             for
             the
             Sanhedrin
             in
             Scripture
             .
             T
             is
             certaine
             the
             Sanhedrin
             hath
             divers
             times
             the
             name
             Kabal
             in
             the
             Hebrew
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             in
             the
             Greek
             of
             the
             old
             Testament
             ,
             Which
             is
             acknowledged
             even
             by
             those
             who
             have
             contended
             for
             a
             kind
             of
             popular
             Government
             in
             the
             Church
             .
             See
             
               Guide
               unto
               Zion
            
             pag.
             5.
             
             Ainsworth
             in
             his
             Counterpoison
             pag.
             113.
             
          
        
         
           
             
               CHAP.
               VI.
            
             Of
             the
             power
             of
             binding
             and
             loosing
             
               Matth.
               18.
               18.
            
             
          
           
             THey
             that
             doe
             not
             understand
             Matth.
             18.
             17.
             of
             Excommunication
             ,
             are
             extreamely
             difficulted
             and
             scarce
             know
             what
             to
             make
             of
             that
             binding
             and
             loosing
             which
             is
             mentioned
             in
             the
             words
             immediately
             following
             v.
             18.
             
               verily
               I
               say
               unto
               you
               ,
               whatsoever
               ye
               shall
               bind
               on
               earth
               ,
               shall
               be
               bound
               in
               heaven
               ,
               and
               whatsoever
               ye
               shall
               loose
               on
               earth
               ,
               shall
               be
               loosed
               in
               heaven
               .
               Erastus
            
             and
             Grotius
             understand
             it
             of
             a
             private
             brother
             ,
             or
             the
             party
             offended
             his
             binding
             or
             loosing
             of
             the
             offender
             .
             Bishop
             Bilson
             understands
             it
             of
             a
             civill
             binding
             or
             loosing
             by
             the
             Magistrate
             ,
             whom
             he
             conceives
             to
             be
             meant
             by
             the
             Church
             vers
             .
             17.
             
             These
             doe
             acknowledge
             a
             coherence
             and
             dependance
             between
             vers
             .
             17.
             and
             18.
             
             M
             r
             Prynne
             differing
             from
             them
             ,
             doth
             not
             acknowledge
             this
             coherence
             ,
             and
             expounds
             the
             binding
             and
             loosing
             to
             be
             ministeriall
             indeed
             ,
             but
             onely
             Doctrinall
             .
             Some
             others
             dissenting
             from
             all
             these
             ,
             doe
             referre
             this
             binding
             and
             loosing
             not
             to
             a
             person
             ,
             but
             to
             a
             thing
             or
             Doctrine
             ,
             
               whatsoever
               ye
               shall
               bind
            
             ,
             that
             is
             ,
             whatsoever
             ye
             shall
             declare
             to
             be
             false
             ,
             erroneous
             ,
             impious
             ,
             &c.
             
             Sutlivius
             though
             he
             differ
             much
             from
             us
             in
             the
             Interpretation
             of
             vers
             .
             15
             ,
             16
             ,
             17.
             yet
             he
             differeth
             as
             much
             (
             if
             not
             more
             )
             from
             the
             Erastians
             in
             the
             Interpretation
             of
             vers
             .
             18.
             for
             he
             will
             have
             the
             binding
             and
             loosing
             ,
             to
             be
             Ecclesiasticall
             and
             spirituall
             ,
             not
             civill
             ,
             to
             be
             Juridicall
             ,
             not
             Doctrinall
             onely
             ,
             to
             be
             Acts
             of
             Government
             committed
             to
             Apostles
             ,
             Bishops
             
             and
             Pastors
             :
             he
             alloweth
             no
             share
             to
             ruling
             Elders
             ,
             yet
             he
             alloweth
             as
             little
             of
             the
             power
             of
             binding
             and
             loosing
             ,
             either
             to
             the
             Magistrate
             ,
             or
             to
             the
             party
             offended
             .
             See
             him
             
               de
               Presbyteri●…
               Cap.
            
             9.
             
             &
             10.
             
             So
             that
             they
             can
             neither
             satisfie
             themselves
             nor
             others
             ,
             concerning
             the
             meaning
             and
             the
             context
             .
          
           
             For
             the
             confutation
             of
             all
             those
             Glosses
             ,
             and
             for
             the
             vindication
             of
             the
             true
             scope
             and
             sence
             of
             the
             Text
             ,
             I
             shall
             first
             of
             all
             observe
             ,
             whence
             this
             phrase
             of
             binding
             and
             loosing
             appeareth
             to
             have
             been
             borrowed
             ,
             namely
             ,
             both
             from
             the
             Hebrewes
             and
             from
             the
             Graecians
             .
             The
             Hebrews
             did
             ascribe
             to
             the
             Interpreters
             of
             the
             Law
             ,
             Power
             ,
             authority
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             to
             bind
             ,
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             to
             loose
             .
             So
             Grotius
             tells
             us
             on
             Mat.
             16.
             19.
             
             The
             Hebrews
             had
             their
             loosing
             of
             an
             Excommunicated
             person
             ,
             which
             they
             called
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             See
             
               Buxtorf
               .
               Lexic
               .
               Chald.
               Talm.
               Rabbin
               .
            
             pag.
             1410.
             
             The
             Grecians
             also
             had
             a
             binding
             and
             loosing
             which
             was
             judiciall
             .
             Budaeus
             and
             Stephanus
             on
             the
             word
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             cite
             out
             of
             Aeschines
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               Quum
               primo
               suffragio
               non
               absolutus
               fuerit
               reus
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             was
             the
             stone
             by
             which
             the
             Senators
             did
             give
             their
             suffrage
             in
             judgement
             ,
             It
             was
             either
             a
             blacke
             stone
             ,
             by
             which
             they
             did
             bind
             the
             sinner
             and
             retaine
             his
             sinne
             ,
             and
             that
             stone
             was
             called
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             :
             or
             it
             was
             a
             white
             stone
             ,
             by
             which
             they
             did
             loose
             remit
             and
             absolve
             :
             and
             that
             stone
             was
             called
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             :
             which
             was
             the
             thing
             that
             Tully
             calleth
             
               Solvere
               crimine
            
             .
             So
             where
             it
             is
             said
             ,
             
               her
               iniquity
               is
               pardoned
            
             Isa.
             40.
             2.
             the
             70
             read
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               her
               iniquity
               is
               loosed
            
             .
             And
             because
             there
             is
             usually
             some
             kind
             of
             expiation
             before
             a
             loosing
             and
             remitting
             of
             sinnes
             ,
             which
             expiation
             being
             performed
             the
             loosing
             follows
             ,
             therefore
             the
             Graecians
             called
             such
             necessary
             and
             r●quisit
             expiation
             by
             the
             name
             of
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             that
             is
             ,
             loosing
             :
             and
             they
             had
             their
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             they
             expiatory
             Gods
             ,
             who
             did
             chiefly
             take
             care
             of
             those
             expiations
             .
          
           
             That
             in
             Scripture
             the
             power
             of
             binding
             ,
             is
             judiciall
             and
             authoritative
             ,
             is
             cleared
             by
             my
             Reverend
             and
             Learned
             Colleague
             Ma●er
             Rutherford
             in
             
               The
               Divine
               right
               of
               Church
               Government
            
             pag.
             234.
             235
             
             I
             adde
             ,
             that
             the
             word
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             unto
             which
             Grotius
             sends
             ●s
             ,
             is
             ●sed
             for
             that
             binding
             or
             incarceration
             which
             is
             an
             act
             of
             〈◊〉
             authority
             ,
             as
             Gen.
             40.
             3.
             
             Gen.
             42.
             16.
             19.
             24.
             
             Num.
             15.
             34
             
             
             Levit.
             24.
             12.
             2
             
             Kings
             .
             17.
             4.
             
             Isa.
             42.
             7.
             
             Jer.
             40.
             1.
             
             Ezek.
             3.
             25.
             
             It
             is
             also
             used
             for
             an
             authoritative
             prohibition
             Num.
             11.
             28.
             
               my
               Lord
               Moses
               forbid
               them
            
             .
             Thence
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             interdictum
             ,
             a
             decree
             forbidding
             somewhat
             Dan.
             6
             ,
             7
             ,
             8
             ,
             9.
             
          
           
             As
             binding
             and
             loosing
             are
             Acts
             of
             authority
             and
             power
             ,
             such
             as
             doth
             not
             belong
             to
             any
             single
             person
             or
             brother
             offended
             ,
             so
             the
             binding
             and
             loosing
             mentioned
             Matth.
             18.
             18.
             are
             Acts
             of
             Ecclesiasticall
             and
             spirituall
             authority
             ,
             belonging
             to
             the
             Kingdom
             and
             Government
             of
             Christ
             in
             his
             Church
             ,
             but
             not
             belonging
             to
             the
             civill
             Magistrate
             .
             And
             as
             the
             authority
             is
             Ecclesiasticall
             and
             spirituall
             ,
             so
             it
             is
             more
             than
             Doctrinall
             ,
             it
             is
             a
             power
             of
             inflicting
             or
             taking
             off
             Church
             Censures
             .
             These
             two
             things
             I
             will
             endeavour
             to
             prove
             .
             1.
             
             That
             this
             power
             of
             binding
             and
             loosing
             belongeth
             neither
             to
             private
             Christians
             nor
             to
             civill
             Magistrates
             ,
             but
             to
             Church
             Officers
             .
             2.
             
             That
             this
             power
             is
             juridicall
             or
             forensicall
             ,
             and
             not
             Doctrinall
             onely
             ;
             that
             is
             ,
             that
             Church-Officers
             are
             here
             authorised
             to
             bind
             with
             censures
             ,
             or
             to
             loose
             from
             censures
             ,
             as
             there
             shall
             be
             cause
             .
             In
             both
             which
             we
             have
             Antiquity
             for
             us
             .
             Which
             I
             doe
             the
             rather
             observe
             because
             Erastus
             and
             Grotius
             alledge
             some
             of
             the
             Antients
             ,
             for
             their
             exposition
             of
             Math.
             18.
             18.
             that
             this
             binding
             or
             loosing
             is
             by
             the
             offended
             brother
             .
             That
             which
             
               Augustine
               ,
               Origen
            
             ,
             and
             Theophylact
             say
             of
             one
             brother
             his
             binding
             or
             loosing
             ,
             is
             but
             spoken
             tropologically
             ,
             and
             not
             as
             the
             literall
             sence
             of
             the
             Text
             ,
             yea
             ,
             Theophylact
             in
             that
             passage
             cited
             by
             Erastus
             and
             Grotius
             ,
             doth
             distinguish
             between
             the
             Ministeriall
             or
             Ecclesiasticall
             binding
             and
             loosing
             ,
             and
             the
             party
             offended
             his
             binding
             and
             loosing
             .
             
               Non
               enim
               solùm
               quae
               solvunt
               sacerdotes
               sunt
               soluta
               ,
               sed
               quaecunque
               &
               nos
               &c.
               
               Theophylact
            
             doth
             also
             find
             excommunication
             in
             that
             Text
             
               Illam
               autem
               (
               Ecclesiam
               )
               si
               non
               audierit
               ,
               tunc
               abjiciatar
               ,
               ne
               suae
               maliti●…
               participes
               faciat
               alios
               .
            
             I
             further
             appeal
             to
             Augustine
             himself
             Epist.
             75.
             where
             speaking
             of
             Excommunication
             and
             Anathema
             he
             distinguisheth
             it
             from
             corporall
             punishment
             ,
             and
             after
             he
             hath
             spoken
             of
             the
             temporall
             sword
             he
             addeth
             ,
             
               Spiritualis
               autem
               paena
               ,
               qua
               fit
               quod
               scriptum
               est
               ,
               Quae
               ligaveris
               in
               terra
               ,
               erunt
               ligata
               &
               in
               caelo
               ,
               animas
               obligat
               .
               But
               the
               spirituall
               punishment
               ,
               by
               which
               that
               thing
               is
               done
               which
               is
               written
               ,
               What
               thou
               shalt
               bind
               on
               earth
               shall
               be
               bound
               in
               heaven
               ,
               doth
               bind
               soul●…
               .
            
             Againe
             in
             his
             
             sixth
             Tome
             lib.
             1.
             
               contra
               adversarium
               legis
               &
               prophetarum
               ●…ap
               .
            
             17.
             y
             he
             doth
             most
             plainly
             interpret
             Math.
             18.
             18.
             of
             Church
             discipline
             and
             binding
             by
             Censure
             .
          
           
             z
             Hierome
             both
             in
             his
             Commentary
             upon
             Matth.
             18.
             and
             in
             his
             Epistle
             to
             Heliodorus
             ,
             speaketh
             of
             this
             power
             of
             binding
             as
             a
             judiciall
             forensicall
             power
             belonging
             to
             the
             Ministers
             or
             Officers
             of
             the
             Church
             ,
             by
             which
             they
             judge
             and
             censure
             offenders
             .
          
           
             But
             to
             save
             my self
             the
             labour
             of
             more
             citations
             ,
             I
             take
             help
             from
             Bishop
             
               Bilson
               ,
               of
               the
               perpetuall
               Government
               of
               Christs
               Church
               cap.
            
             4.
             where
             though
             he
             expound
             the
             binding
             and
             loosing
             Matth.
             18.
             18.
             to
             be
             Acts
             of
             the
             Magistrate
             ,
             yet
             he
             acknowledgeth
             hat
             the
             Antient
             writers
             leane
             vere
             much
             another
             way
             ,
             and
             understand
             that
             Text
             of
             the
             ministeriall
             and
             spirituall
             power
             of
             Excommunication
             ,
             for
             which
             he
             citeth
             
               Chrysost.
               de
               sacerdotio
               lib.
            
             3.
             
             
               Ambros.
               de
               paenitent
               .
               lib.
            
             1.
             c.
             2.
             
             
               Hierom.
               in
               Matth.
               cap.
            
             18.
             
             
               Hilar.
               in
               Mat.
               can
            
             .
             18.
             
             Vnto
             these
             I
             also
             adde
             
               Isidorus
               Polusiota
            
             in
             the
             third
             Book
             of
             his
             Epistles
             ,
             Epist.
             260.
             where
             he
             
             applieth
             this
             Text
             Matth.
             18
             ,
             19.
             to
             this
             sence
             ,
             that
             impenitent
             finners
             are
             to
             be
             bound
             ,
             and
             penitent
             sinners
             loosed
             ,
             and
             thence
             argueth
             against
             the
             absolving
             of
             a
             perjured
             person
             who
             had
             not
             declared
             himself
             penitent
             ,
             but
             had
             purchased
             his
             absolution
             by
             a
             gift
             .
             Nor
             can
             I
             passe
             Chrysostome
             upon
             this
             very
             Text
             ,
             where
             he
             tells
             that
             Christ
             will
             have
             such
             a
             one
             to
             be
             punished
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             both
             with
             a
             present
             Chastisement
             and
             with
             a
             future
             punishment
             ,
             or
             both
             in
             earth
             and
             in
             heaven
             ;
             and
             would
             have
             the
             offender
             to
             fear
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             casting
             out
             of
             the
             Church
             .
             He
             addeth
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             he
             cuts
             not
             off
             immediately
             ,
             but
             after
             admonitions
             .
          
           
             I
             will
             now
             proceed
             to
             a
             further
             confirmation
             of
             the
             two
             propositions
             afore
             mentioned
             .
             Touching
             the
             first
             ,
             That
             this
             binding
             and
             loosing
             Matth.
             18.
             18.
             belongeth
             nei
             her
             to
             private
             Christians
             ,
             nor
             to
             civill
             Magistrates
             ,
             but
             to
             Church
             Officers
             ,
             I
             clear
             it
             thus
             .
             There
             are
             two
             things
             by
             which
             (
             as
             Schoolemen
             observe
             )
             mens
             soules
             and
             consciences
             are
             bound
             ,
             1.
             
             They
             are
             bound
             by
             their
             sinnes
             .
             Prov.
             5.
             22.
             
             
               His
               own
               iniquities
               shall
               take
               the
               wicked
               himself
               ,
               &
               he
               shall
               be
               holden
               with
               the
               cords
               of
               his
               sins
               ,
            
             Act.
             8.
             23.
             
               thou
               art
               in
               the
               bond
               of
               iniquity
               .
            
             2.
             
             Men
             are
             bound
             by
             precepts
             Matth.
             23.
             4.
             
             
               They
               bind
               heavy
               burthens
               and
               grievous
               to
               be
               born
               ,
               and
               lay
               them
               on
               mens
               shoulders
               .
            
             This
             binding
             by
             precept
             or
             law
             ,
             some
             take
             to
             be
             meant
             Ezech.
             3.
             25.
             
             
               O
               Sonne
               of
               man
               behold
               they
               shal
               put
               bands
               upon
               thee
               ,
               &
               shall
               bind
               thee
               with
               them
               ,
            
             that
             is
             ,
             thou
             shalt
             in
             vision
             see
             thy self
             bound
             with
             bands
             upon
             thee
             ,
             to
             signifie
             that
             I
             have
             forbidden
             thee
             to
             be
             a
             reprover
             to
             the
             rebellius
             house
             .
             So
             the
             Chaldee
             paraphrase
             .
             
               But
               thou
               a
               Sonne
               of
               man
               ,
               behold
               I
               have
               put
               my
               word
               upon
               thee
               ,
               as
               a
               band
               of
               cords
               with
               which
               they
               bind
               ,
               and
               thou
               shalt
               not
               goe
               forth
               into
               the
               midst
               of
               them
               .
            
             Now
             in
             both
             these
             respects
             the
             Scripture
             elsewhere
             doth
             ascribe
             to
             Church-Officers
             a
             power
             of
             binding
             and
             loosing
             .
             1
             In
             respect
             of
             sinne
             Io.
             20.
             23.
             
             
               Whosesoever
               sins
               ye
               remit
               they
               are
               remitted
               unto
               them
               ,
               and
               whosesoever
               sin
               s
               ye
               retaine
               they
               are
               retained
               .
            
             It
             is
             spoken
             to
             the
             Apostles
             and
             their
             successors
             in
             the
             Ministery
             of
             the
             Gospell
             .
             Matth.
             16.
             19.
             
             
               I
               will
               give
               unto
               thee
               the
               Keyes
               of
               the
               Kingdome
               of
               heaven
               :
               and
               whatsoever
               thou
               shal●…
               bind
               on
               earth
               ,
               shall
               be
               bound
               in
               heaven
               ,
               and
               whatsoever
               thou
               shalt
               loose
               on
               earth
               shall
               be
               loosed
               in
               heaven
               .
            
             Where
             the
             power
             of
             binding
             and
             loosing
             is
             
             given
             to
             the
             Apostles
             ,
             &
             Grotius
             upon
             the
             place
             cleareth
             it
             from
             2.
             
             Cor.
             5.
             19.
             20.
             
             
               God
               hath
               committed
               unto
               us
               the
               word
               of
               reconciliation
               .
               Now
               then
               we
               are
               Ambassadours
               for
               Christ.
            
             So
             that
             we
             find
             in
             Scripture
             Church
             Officers
             inabled
             and
             authorised
             
               ex
               officio
            
             as
             the
             Heraulds
             and
             Ambassadours
             of
             the
             King
             of
             Zion
             ,
             to
             loose
             from
             the
             bands
             of
             sinne
             all
             repenting
             and
             beleiving
             sinners
             ,
             and
             to
             bind
             over
             to
             eternall
             justice
             and
             wrath
             the
             impenitent
             and
             unbeleevers
             .
             2
             They
             are
             also
             authorised
             ,
             dogmatically
             and
             authoritatively
             to
             declare
             and
             impose
             the
             will
             of
             Christ
             ,
             and
             to
             bind
             his
             precepts
             upon
             the
             shoulders
             of
             his
             peeple
             Matth.
             28.
             20.
             as
             likewise
             to
             loose
             them
             and
             pronounce
             them
             free
             from
             such
             burthens
             ,
             as
             men
             would
             impose
             upon
             them
             contrary
             or
             beside
             the
             word
             of
             God
             1
             Cor.
             7.
             23.
             
             An
             example
             of
             both
             we
             have
             Act.
             15.
             28.
             
             The
             Synod
             of
             the
             Apostles
             and
             Elders
             bindeth
             upon
             the
             Churches
             such
             Burthens
             ,
             as
             were
             necessary
             by
             the
             Law
             of
             love
             for
             the
             avoiding
             of
             scandall
             ,
             but
             did
             pronounce
             the
             Churches
             to
             be
             free
             and
             loosed
             from
             other
             burthens
             which
             the
             Judaizing
             Teachers
             would
             have
             bound
             upon
             them
             .
             Now
             therefore
             if
             we
             will
             expound
             Matth.
             18.
             18.
             by
             other
             Scriptures
             (
             it
             being
             the
             onely
             surest
             way
             to
             expound
             Scripture
             by
             Scripture
             )
             it
             is
             manifest
             and
             undeniable
             ,
             that
             Church-Officers
             are
             by
             other
             Scriptures
             inabled
             and
             authorised
             to
             bind
             &
             loose
             in
             both
             those
             respects
             afore-mentioned
             .
             But
             we
             no
             where
             find
             in
             Scripture
             ,
             that
             Christ
             hath
             given
             either
             to
             all
             private
             Christians
             ,
             or
             to
             the
             civill
             Magistrate
             ,
             a
             Commission
             and
             Authority
             to
             bind
             or
             loose
             sinners
             ;
             I
             know
             a
             private
             Christian
             may
             and
             ought
             to
             convince
             an
             impenitent
             brother
             ,
             and
             to
             comfort
             a
             repenting
             brother
             ,
             
               ex
               charitate
               Christiana
            
             :
             But
             the
             Scripture
             doth
             not
             say
             ,
             that
             God
             hath
             committed
             to
             every
             private
             Christian
             the
             word
             of
             reconciliation
             ,
             and
             that
             all
             Christians
             are
             Ambassadours
             for
             Christ
             ,
             nor
             is
             there
             a
             promise
             to
             ratifie
             in
             heaven
             the
             convictions
             or
             comforts
             given
             by
             a
             private
             Christian
             :
             No
             more
             then
             a
             King
             doth
             ingage
             himself
             
               in
               verbo
               principis
            
             to
             pardon
             such
             as
             any
             of
             his
             good
             Subjects
             shall
             pardon
             ,
             or
             to
             condemne
             such
             as
             any
             of
             his
             good
             Subjects
             shall
             condemne
             :
             but
             a
             King
             ingageth
             himself
             to
             ratifie
             what
             his
             Ambassadours
             ,
             Commissioners
             or
             Ministers
             shall
             doe
             in
             his
             name
             and
             according
             to
             the
             Commission
             which
             he
             hath
             given
             them
             to
             pardon
             or
             condemne
             .
             Besides
             
             all
             this
             ,
             if
             Christ
             had
             meant
             here
             of
             the
             brother
             to
             whom
             the
             injury
             was
             don
             ,
             his
             private
             binding
             or
             loosing
             ,
             not
             condemning
             or
             forgiving
             ,
             then
             he
             had
             kept
             the
             phrase
             in
             the
             singular
             number
             ,
             which
             Erastus
             observeth
             diligently
             all
             along
             the
             Text
             vers
             .
             15
             ,
             16
             ,
             17.
             
             But
             he
             might
             have
             also
             observed
             ,
             that
             vers
             .
             18.
             carries
             the
             power
             of
             binding
             and
             loosing
             to
             a
             plurality
             ,
             
               VVhatsoever
               ye
               bind
               ,
               &c.
            
             
             As
             for
             the
             Magistrate
             ,
             it
             belongeth
             to
             him
             to
             bind
             with
             the
             cords
             of
             corporall
             or
             civill
             punishments
             ,
             or
             to
             loose
             and
             liberat
             from
             the
             same
             ,
             as
             he
             shall
             see
             cause
             according
             to
             law
             and
             justice
             .
             But
             this
             doth
             n
             t
             belong
             to
             the
             spirituall
             Kingdome
             of
             Jesus
             Christ
             ;
             for
             his
             Kingdome
             is
             not
             of
             this
             world
             ,
             neither
             are
             the
             weapons
             thereof
             carnall
             but
             spirituall
             .
             And
             beside
             the
             Magistrate
             may
             lawfully
             and
             sometime
             doth
             bind
             on
             punishment
             ,
             when
             the
             soule
             is
             loosed
             in
             Heaven
             ,
             and
             the
             sinne
             remitted
             .
             Again
             ,
             the
             Magistrate
             may
             lawfully
             ,
             and
             sometime
             doth
             loose
             and
             absolve
             from
             punishment
             ,
             when
             a
             mans
             soule
             is
             impenitent
             ,
             and
             sinne
             is
             still
             bound
             upon
             his
             conscience
             .
             There
             is
             no
             such
             promise
             that
             God
             will
             forgive
             whom
             the
             Magistrate
             forgiveth
             ,
             or
             condemne
             whom
             the
             Magistrate
             condemneth
             .
             Neither
             hath
             God
             any
             where
             in
             Scripture
             committed
             to
             the
             Magistrate
             the
             Keyes
             of
             the
             Kingdome
             of
             Heaven
             ,
             or
             the
             word
             of
             reconciliation
             ,
             as
             to
             the
             Ambassadours
             of
             Christ.
             
          
           
             Binding
             and
             loosing
             in
             the
             other
             sence
             by
             a
             dogmaticall
             authoritative
             declaration
             of
             the
             will
             of
             Christ
             ,
             is
             not
             so
             principally
             or
             directy
             intended
             Matth.
             18.
             18.
             as
             that
             other
             binding
             and
             loosing
             in
             respect
             of
             sinne
             .
             Howbeit
             it
             is
             not
             to
             be
             excluded
             ,
             because
             the
             words
             preceding
             Vers.
             17.
             mention
             not
             onely
             the
             execution
             of
             Excommunication
             ,
             
               Let
               him
               be
               to
               thee
               as
               an
               Heathen
               man
               and
               a
               Publican
            
             ;
             but
             also
             the
             Churches
             judgement
             ,
             and
             determination
             of
             the
             case
             ,
             
               if
               he
               neglect
               to
               heare
               the
               Church
               ,
            
             which
             words
             implie
             ,
             that
             the
             Church
             hath
             declared
             the
             will
             of
             Christ
             in
             such
             a
             case
             ,
             and
             required
             the
             offender
             to
             doe
             accordingly
             ,
             but
             he
             shewing
             himselfe
             unwilling
             and
             contumacious
             ,
             as
             it
             were
             saying
             in
             his
             heart
             ,
             I
             will
             breake
             their
             bands
             asunder
             ,
             and
             cast
             away
             their
             cords
             from
             me
             ,
             thereupon
             the
             promise
             reacheth
             to
             this
             also
             ,
             that
             what
             the
             Church
             hath
             determined
             or
             imposed
             according
             to
             the
             will
             of
             Christ
             shall
             be
             
             ratified
             and
             approved
             in
             Heaven
             .
             a
             Now
             Christ
             hath
             no
             where
             given
             a
             Commission
             either
             to
             every
             particular
             Christian
             ,
             or
             to
             the
             Magistrate
             ,
             to
             teach
             his
             people
             to
             observe
             all
             things
             which
             he
             hath
             commanded
             them
             ,
             and
             authoritatively
             to
             determine
             controversies
             of
             faith
             ,
             or
             cases
             of
             conscience
             .
             As
             in
             the
             old
             Testament
             ,
             the
             Priests
             lips
             did
             preserve
             knowledge
             ,
             and
             they
             were
             to
             seeke
             the
             law
             at
             his
             mouth
             ,
             Mal.
             2.
             7.
             so
             in
             the
             new
             Testament
             the
             Ministers
             of
             Christ
             have
             the
             Commission
             to
             make
             known
             the
             counsell
             of
             God.
             
          
           
             My
             second
             proposition
             that
             the
             power
             of
             binding
             and
             loosing
             Matth.
             18.
             18.
             is
             juridicall
             or
             forensicall
             ,
             and
             meant
             of
             inflicting
             or
             taking
             off
             Ecclesiasticall
             Censures
             ;
             this
             I
             will
             make
             good
             in
             the
             next
             place
             against
             M
             r
             Prynne
             ,
             who
             to
             elude
             the
             argument
             for
             Excommunication
             from
             Matth.
             18.
             answereth
             two
             things
             concerning
             the
             binding
             and
             loosing
             there
             spoken
             of
             .
             1.
             
             That
             these
             words
             have
             no
             coherence
             with
             ,
             or
             dependence
             upon
             the
             former
             .
             2.
             
             That
             this
             binding
             and
             loosing
             is
             meant
             onely
             of
             preaching
             the
             Gospell
             .
             Touching
             the
             first
             of
             these
             ,
             I
             confesse
             if
             by
             the
             Church
             ,
             vers
             .
             17.
             be
             meant
             a
             civill
             Court
             of
             Justice
             ;
             and
             by
             those
             words
             ,
             
               Let
               him
               be
               unto
               thee
               as
               an
               Heathen
               ,
               &c.
            
             be
             meant
             no
             more
             but
             keepe
             no
             civill
             fellowship
             with
             him
             (
             which
             is
             his
             sence
             of
             the
             Text
             )
             I
             cannot
             marvell
             that
             he
             could
             finde
             no
             coherence
             between
             vers
             .
             17.
             and
             vers
             .
             18.
             yet
             if
             there
             be
             no
             coherence
             between
             these
             verses
             ,
             the
             generality
             of
             Interpreters
             have
             gone
             upon
             a
             great
             mistake
             of
             the
             Text
             ,
             conceiving
             that
             Christ
             doth
             here
             anticipate
             a
             great
             objection
             ,
             and
             adde
             a
             great
             encouragement
             in
             point
             of
             Church
             discipline
             ;
             for
             when
             the
             offender
             is
             excommunicated
             ,
             (
             that
             is
             all
             the
             Church
             can
             doe
             to
             humble
             and
             reduce
             him
             )
             put
             the
             case
             he
             or
             others
             despise
             the
             censures
             of
             the
             Church
             ,
             
               What
               will
               your
               censure
               doe
            
             ?
             saith
             M
             r
             Hussey
             :
             To
             that
             very
             thing
             Christ
             answereth
             ,
             It
             shall
             be
             ratified
             in
             Heaven
             ,
             and
             it
             shall
             doe
             more
             then
             the
             binding
             of
             the
             offenders
             in
             fetters
             of
             Iron
             could
             doe
             .
             But
             let
             us
             heare
             what
             M
             r
             Prynne
             saith
             against
             the
             coherence
             of
             Text
             :
             because
             (
             saith
             he
             )
             that
             of
             binding
             and
             loosing
             is
             
               spoken
               onely
               to
               and
               of
               Christs
               disciples
               ,
               as
               is
               evident
               by
               the
               parallel
               Text
               of
               Joh.
            
             20.
             23.
             
               not
               of
               the
               Jewish
               Church
            
             .
          
           
             It
             maketh
             the
             more
             against
             him
             (
             I
             am
             sure
             )
             that
             it
             s
             spoken
             
             to
             and
             of
             Christs
             Disciples
             ,
             for
             this
             proveth
             that
             the
             Church
             vers
             .
             17.
             is
             not
             the
             Jewish
             Sanhedrin
             ,
             but
             the
             Christian
             Presbytery
             ,
             then
             instituted
             ,
             and
             afterwards
             erected
             :
             and
             that
             the
             thing
             which
             makes
             one
             as
             an
             Heathen
             and
             a
             Publican
             ,
             is
             binding
             of
             his
             sinnes
             upon
             him
             .
             And
             for
             the
             context
             ,
             immediatly
             after
             Christ
             had
             said
             ,
             
               If
               he
               neglect
               to
               heare
               the
               Church
               ,
               let
               him
               be
               unto
               thee
               ,
               &c.
            
             he
             addeth
             ,
             
               Verily
               I
               say
               unto
               you
               ,
               whatsoever
               ye
               shall
               bind
               on
               earth
               ,
               &c.
               
            
             The
             dependency
             is
             very
             cleare
             .
             A
             Christian
             having
             first
             admonished
             his
             brother
             in
             private
             ,
             then
             having
             taken
             two
             or
             three
             witnesses
             ,
             after
             this
             having
             brought
             it
             to
             the
             publique
             cognizance
             of
             the
             Ecclesiasticall
             Consistory
             ,
             and
             after
             all
             that
             ,
             the
             offender
             being
             for
             his
             obstinacy
             excommunicate
             ;
             here
             is
             the
             last
             step
             ,
             no
             further
             progresse
             .
             Now
             might
             one
             thinke
             ,
             what
             of
             all
             this
             ?
             what
             shall
             follow
             upon
             it
             ?
             Nay
             ,
             saith
             Christ
             ,
             it
             shall
             not
             be
             in
             vaine
             ,
             it
             shall
             be
             ratisied
             in
             Heaven
             .
             And
             as
             the
             purpose
             cohereth
             ,
             so
             that
             forme
             of
             words
             ,
             
               Verily
               I
               say
               unto
               you
            
             ,
             is
             ordinarily
             used
             by
             Christ
             to
             signifie
             his
             continuing
             and
             pressing
             home
             the
             same
             purpose
             which
             he
             had
             last
             mentioned
             ,
             as
             Matth.
             5.
             26.
             
             Matth.
             6.
             2.
             
             Matth.
             8.
             10.
             
             Matth.
             10.
             15.
             
             Matth.
             11.
             11.
             
             Matth.
             18.
             3.
             
             Matth.
             19.
             23
             ,
             28.
             
             Matth.
             21.
             31.
             
             Matth.
             23.
             36.
             
             Matth.
             26.
             13.
             
             Matth.
             24.
             34
             ,
             47.
             
             Marke
             10.
             15.
             
             &
             12.
             43.
             
             &
             13.
             30.
             
             Luke
             12.
             37.
             and
             many
             the
             like
             passages
             .
             To
             my
             best
             observation
             ,
             I
             have
             found
             no
             place
             where
             Christs
             
               Verily
               I
               say
               unto
               you
            
             ,
             begins
             a
             new
             purpose
             which
             hath
             no
             coherence
             with
             nor
             dependency
             upon
             the
             former
             .
          
           
             This
             coherence
             of
             the
             Text
             and
             the
             dependency
             of
             vers
             .
             18.
             upon
             that
             which
             went
             before
             (
             which
             dependency
             is
             acknowledged
             by
             Erastus
             ,
             who
             perceiving
             that
             he
             could
             not
             deny
             the
             dependency
             ,
             fancieth
             that
             the
             binding
             and
             loosing
             is
             meant
             of
             the
             offended
             brothers
             pardoning
             or
             not
             pardoning
             of
             the
             offender
             ,
             
               Confirm
               .
               Thes.
               pag.
            
             157.
             )
             doth
             also
             quite
             overthrow
             Master
             Prynnes
             other
             answer
             ,
             that
             this
             binding
             and
             loosing
             is
             onely
             meant
             of
             preaching
             the
             Gospell
             ,
             and
             of
             denouncing
             remission
             of
             sinnes
             to
             the
             penitent
             ,
             and
             wrath
             to
             the
             impenitent
             .
          
           
             Nay
             ,
             That
             
               potestas
               clavium
               conoionalis
            
             is
             instituted
             in
             other
             places
             :
             but
             here
             its
             
               potestas
               cl●…vium
               disciplinalis
            
             ,
             as
             is
             evident
             :
             First
             ,
             by
             the
             coherence
             of
             the
             Text
             ,
             and
             by
             the
             taking
             of
             two
             or
             three
             more
             ,
             and
             then
             telling
             of
             the
             thing
             to
             the
             Church
             ;
             all
             
             which
             intimateth
             a
             rising
             as
             from
             one
             or
             two
             or
             three
             more
             ,
             so
             from
             them
             to
             the
             Church
             ,
             which
             cannot
             be
             meant
             of
             one
             man
             ,
             as
             hath
             been
             argued
             against
             both
             Pope
             and
             Prelate
             ,
             for
             no
             one
             man
             can
             be
             called
             a
             Church
             :
             neither
             hath
             one
             man
             the
             power
             of
             jurisdiction
             ;
             but
             one
             man
             hath
             the
             power
             of
             preaching
             .
          
           
             Secondly
             ,
             the
             Apostles
             ,
             and
             those
             who
             succeed
             them
             in
             the
             worke
             of
             the
             Ministery
             have
             the
             same
             power
             of
             the
             Keys
             committed
             from
             Christ
             to
             them
             ministerially
             ,
             which
             Christ
             hath
             committed
             from
             the
             father
             to
             him
             (
             as
             Mediator
             )
             authoritatively
             .
             For
             in
             the
             parallel
             place
             ,
             Ioh.
             20.
             v.
             21
             ,
             23.
             where
             he
             gives
             them
             power
             of
             remitting
             or
             retaining
             sinnes
             ,
             he
             saith
             ,
             
               As
               my
               Father
               hath
               sent
               me
               ,
               even
               so
               send
               I
               you
               .
            
             But
             the
             Father
             gave
             Christ
             such
             a
             power
             of
             the
             Keyes
             ,
             as
             comprehends
             a
             power
             of
             Government
             ,
             and
             not
             meerely
             doctrinall
             ,
             Isa.
             22.
             21
             ,
             22.
             
             
               I
               will
               commit
               the
               government
               into
               his
               hand
               ,
               &c.
               
               And
               the
               Keyes
               of
               the
               house
               of
               David
               will
               I
               lay
               upon
               his
               shoulder
               .
            
          
           
             Thirdly
             ,
             It
             may
             be
             proved
             also
             by
             that
             which
             immediately
             followeth
             ,
             vers
             .
             19.
             
             
               Againe
               I
               say
               unto
               you
               ,
               that
               if
               two
               of
               you
               shall
               agree
               on
               earth
               &c.
            
             which
             cannot
             be
             meant
             of
             the
             power
             of
             preaching
             ;
             for
             neither
             the
             efficacy
             of
             preaching
             ,
             nor
             the
             ratification
             of
             it
             in
             Heaven
             ,
             nor
             the
             fruit
             of
             it
             on
             Earth
             ,
             doth
             depend
             upon
             this
             ,
             that
             two
             preachers
             must
             needs
             agree
             in
             the
             same
             thing
             .
             But
             it
             agreeth
             well
             to
             the
             power
             of
             Discipline
             ,
             concerning
             which
             it
             answereth
             these
             two
             objections
             .
             First
             ,
             it
             might
             be
             said
             ,
             the
             Apostles
             and
             other
             Church-governours
             may
             fall
             to
             be
             very
             few
             in
             this
             or
             that
             Church
             where
             the
             offence
             riseth
             ;
             shall
             we
             in
             that
             case
             execute
             any
             Church-discipline
             ?
             Yes
             ,
             saith
             Christ
             ,
             if
             there
             were
             but
             two
             Church-officers
             in
             a
             Church
             (
             where
             no
             more
             can
             be
             had
             )
             they
             are
             to
             exercise
             Discipline
             ,
             and
             it
             shall
             not
             be
             in
             vaine
             .
             Againe
             ,
             it
             might
             be
             objected
             ,
             be
             they
             two
             or
             three
             ,
             or
             more
             ,
             what
             if
             they
             doe
             not
             agree
             among
             themselves
             ?
             To
             that
             he
             answereth
             ,
             there
             must
             be
             an
             agreement
             of
             two
             Church-officers
             at
             least
             ,
             otherwise
             the
             sentence
             shall
             be
             null
             ;
             we
             can
             not
             say
             the
             like
             of
             the
             doctrinall
             power
             of
             binding
             or
             loosing
             ,
             that
             it
             is
             of
             no
             force
             nor
             validity
             unlesse
             two
             at
             least
             agree
             in
             the
             same
             doctrine
             ,
             as
             hath
             been
             said
             ;
             two
             must
             agree
             in
             that
             sentence
             or
             censure
             ,
             which
             is
             desired
             to
             
             be
             ratified
             in
             Heaven
             ,
             and
             then
             they
             binding
             on
             Earth
             ,
             and
             unanimously
             calling
             upon
             God
             to
             ratifie
             it
             in
             Heaven
             ,
             it
             shall
             be
             done
             .
          
           
             Fourthly
             ,
             this
             binding
             and
             loosing
             can
             not
             goe
             without
             the
             Church
             ,
             it
             is
             applicable
             to
             none
             but
             a
             Church
             member
             or
             a
             Brother
             .
             So
             the
             threed
             of
             the
             Text
             goes
             along
             from
             vers
             .
             15.
             
             
               If
               thy
               Brother
               trespasse
               against
               thee
               ,
            
             and
             vers
             .
             16.
             
               thou
               hast
               gained
               thy
               Brother
            
             .
             And
             when
             it
             is
             said
             ,
             
               Tell
               the
               Church
            
             ,
             it
             is
             supposed
             that
             the
             offender
             is
             a
             member
             of
             the
             Church
             ,
             over
             whom
             the
             Church
             hath
             authority
             ,
             and
             of
             whom
             there
             is
             hope
             that
             he
             will
             heare
             the
             Church
             .
             And
             when
             it
             is
             said
             ,
             
               Let
               him
               be
               unto
               thee
               as
               an
               Heathen
               man
               and
               a
               Publican
               ,
            
             it
             is
             supposed
             that
             formerly
             he
             was
             not
             unto
             us
             as
             an
             Heathen
             man
             and
             a
             Publican
             .
             For
             these
             and
             the
             like
             reasons
             
               Tostatus
               in
               Matth.
            
             18.
             quaest
             .
             91.
             and
             divers
             others
             hold
             that
             this
             rule
             of
             Christ
             is
             not
             applicable
             to
             those
             who
             are
             without
             the
             Church
             .
             But
             if
             the
             binding
             and
             loosing
             be
             meant
             onely
             of
             preaching
             the
             Gospell
             ,
             as
             Master
             Prynne
             would
             have
             it
             ,
             then
             it
             were
             applicable
             to
             those
             that
             are
             not
             yet
             baptised
             nor
             made
             Church
             members
             ,
             for
             unto
             such
             the
             Gospell
             hath
             been
             and
             may
             be
             preached
             .
             The
             binding
             and
             loosing
             which
             is
             proper
             to
             a
             Brother
             or
             to
             a
             Church
             member
             ,
             must
             be
             a
             juridicall
             power
             of
             censures
             ,
             of
             which
             the
             Apostle
             saith
             ,
             1
             Cor.
             5.
             12.
             
             
               What
               have
               I
               to
               doe
               to
               judge
               them
               also
               that
               are
               without
               ?
               Doe
               not
               ye
               judge
               them
               that
               are
               within
               ?
            
             Therefore
             
               Chrysostome
               Hom.
            
             61.
             
               in
               Matth.
            
             (
             according
             to
             the
             Greeke
             Hom.
             60.
             )
             doth
             parallel
             Matth.
             18.
             with
             1
             Cor.
             5.
             proving
             that
             this
             rule
             of
             Christ
             is
             not
             applicable
             to
             one
             that
             is
             without
             ,
             but
             onely
             to
             a
             brother
             .
             
               Which
               Paul
               also
               saith
               in
               these
               words
               ,
               What
               have
               I
               to
               doe
               to
               judge
               them
               also
               that
               are
               without
               ?
               But
               he
               commandeth
               us
               to
               convince
               and
               reduce
               brethren
               ,
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               and
               to
               cut
               off
               the
               disobedient
               :
               this
               he
               (
               Christ
               )
               doth
               also
               in
               this
               place
               .
               Theophylact
            
             also
             on
             Matth.
             18.
             noteth
             the
             same
             restriction
             of
             this
             rule
             of
             Christ
             to
             a
             Christian
             Brother
             .
          
           
             Fifthly
             ,
             this
             binding
             power
             is
             not
             to
             be
             made
             use
             of
             ,
             till
             all
             other
             meanes
             have
             been
             essayed
             ,
             
               ante
               tentanda
               omnia
            
             saith
             Munsterus
             ,
             first
             a
             private
             admonition
             ,
             then
             before
             witnesses
             ,
             then
             the
             matter
             is
             brought
             to
             the
             Church
             ,
             the
             Church
             declareth
             and
             judgeth
             ,
             the
             offender
             neglecteth
             to
             heare
             the
             Church
             ,
             then
             
             after
             all
             this
             commeth
             the
             binding
             ,
             which
             must
             needs
             be
             a
             binding
             with
             censures
             ;
             for
             that
             binding
             which
             Master
             Prynne
             speakes
             of
             ,
             the
             denouncing
             of
             the
             wrath
             of
             God
             against
             the
             impenitent
             ,
             by
             the
             preaching
             of
             the
             Gospell
             ,
             is
             not
             ,
             neither
             ought
             to
             be
             suspended
             or
             delayed
             upon
             such
             degrees
             of
             proceeding
             .
          
           
             Sixthly
             ,
             this
             binding
             and
             loosing
             is
             not
             without
             two
             or
             three
             witnesses
             ,
             vers
             .
             16.
             
             But
             that
             of
             two
             or
             three
             witnesses
             relateth
             to
             a
             forensicall
             or
             judiciall
             proceeding
             ,
             as
             M
             r
             Prynne
             himselfe
             tels
             us
             .
             These
             witnesses
             may
             be
             brought
             before
             the
             Ecclesiasticall
             court
             ,
             either
             to
             prove
             the
             offenders
             contumacy
             being
             admonished
             ,
             or
             to
             prove
             the
             scandalous
             fact
             it selfe
             ,
             which
             was
             from
             the
             beginning
             knowne
             to
             two
             or
             three
             witnesses
             ,
             according
             to
             the
             sence
             of
             Schoolmen
             ,
             expressed
             in
             the
             precedent
             Chapter
             .
          
           
             Seventhly
             ,
             this
             phrase
             of
             binding
             and
             loosing
             is
             taken
             both
             from
             the
             Hebrews
             ,
             and
             from
             the
             Grecians
             .
             But
             both
             the
             Hebrews
             and
             the
             Grecians
             used
             these
             words
             in
             a
             juridicall
             sence
             ,
             as
             I
             observed
             in
             the
             beginning
             .
          
           
             Eighthly
             ,
             that
             the
             binding
             and
             loosing
             Matth.
             18.
             18.
             is
             juridicall
             ,
             not
             doctrinall
             ,
             belonging
             to
             the
             power
             of
             jurisdiction
             ,
             not
             of
             order
             ,
             is
             the
             sence
             of
             the
             ancients
             above
             cited
             ,
             as
             likewise
             of
             
               Scotus
               lib.
            
             4.
             
             
               Sent.
               Dist.
            
             19.
             
             Quaest.
             1.
             art
             .
             5.
             
             
               Tostatus
               in
               Matth.
            
             18.
             
             Quest.
             113.
             yea
             the
             current
             both
             of
             Schoolmen
             and
             of
             Interpreters
             ,
             as
             well
             Protestant
             ,
             as
             Popish
             ,
             runneth
             that
             way
             .
             It
             were
             too
             long
             to
             cite
             all
             .
             Yea
             further
             
               Salmasius
               in
               appar
               .
               ad
               lib.
               de
               primatu
               p●…p
               .
            
             296.
             understands
             the
             binding
             and
             loosing
             Matth.
             16.
             19.
             
             Ioh.
             20.
             23.
             of
             Discipline
             .
             So
             
               Walaeus
               Tom.
            
             1.
             pag.
             92.
             
             So
             divers
             others
             .
             From
             the
             same
             places
             
               Aretius
               Theol.
               probl
               .
               loc
            
             .
             133.
             
               de
               excom
            
             .
             draws
             Excommunication
             as
             an
             Ordinance
             of
             Christ.
             From
             the
             same
             two
             Texts
             Ioh.
             20.
             23.
             and
             Matth.
             16.
             19.
             
             
               Dionysius
               Areop
               agita
               de
               Ecclesiastica
               Hierarchia
               cap.
            
             7.
             sect
             .
             7.
             doth
             prove
             that
             Christ
             hath
             committed
             unto
             the
             Ministers
             of
             the
             Church
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             His
             ancient
             Scholiast
             Maximus
             upon
             that
             place
             tels
             us
             ,
             that
             he
             speaks
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               of
               excommunications
               and
               separations
            
             ,
             or
             (
             as
             he
             there
             further
             explaineth
             )
             the
             judging
             and
             separating
             between
             the
             righteous
             and
             the
             wicked
             .
             Salmeron
             upon
             Matth.
             16.
             19.
             thinks
             that
             the
             
             latter
             part
             of
             that
             verse
             ,
             
               And
               whatsoever
               thou
               shalt
               binde
               on
               Earth
               ,
               &c.
            
             doth
             belong
             to
             the
             power
             of
             jurisdiction
             and
             censure
             :
             
               Hugo
               de
               S.
               Victore
               de
               Sacramentis
               lib.
            
             1.
             cap.
             26.
             doth
             also
             expound
             Matth.
             16.
             19.
             of
             the
             forensicall
             power
             of
             Excommunication
             .
             Now
             if
             in
             these
             places
             binding
             and
             loosing
             ,
             remitting
             and
             retaining
             sinnes
             comprehend
             a
             juridicall
             power
             of
             laying
             on
             or
             taking
             off
             Church
             censures
             ;
             how
             much
             more
             must
             this
             Juridicall
             power
             be
             comprehended
             Matth.
             18.
             18.
             where
             the
             context
             and
             circumstances
             will
             much
             more
             enforce
             this
             sence
             ,
             then
             in
             the
             other
             two
             places
             ?
             this
             binding
             and
             loosing
             being
             also
             in
             the
             plurall
             number
             ,
             
               Whatsoever
               ye
               bind
               ,
               &c.
            
             not
             in
             the
             singular
             ,
             as
             the
             phrase
             is
             Matth.
             16.
             19.
             
             
               Whatsoever
               thou
               shalt
               bind
               &c.
            
             
             One
             Minister
             may
             bind
             doctrinally
             ,
             but
             one
             alone
             can
             not
             bind
             juridically
             .
          
           
             Ninthly
             ,
             the
             very
             doctrinall
             or
             concionall
             binding
             which
             is
             yeelded
             by
             M
             r
             Prynne
             ,
             is
             voyded
             and
             contradicted
             by
             the
             admission
             of
             known
             scandalous
             impenitent
             sinners
             to
             the
             Sacrament
             :
             for
             he
             that
             is
             admitted
             to
             the
             Sacrament
             is
             loosed
             ,
             not
             bound
             ;
             remission
             ,
             not
             condemnation
             is
             supposed
             to
             be
             sealed
             up
             to
             him
             ,
             as
             is
             manifest
             by
             the
             words
             of
             the
             Institution
             ,
             Matth.
             26.
             27
             ,
             28.
             
             
               Drinke
               ye
               all
               of
               it
               ,
               for
               this
               is
               my
               blood
               of
               the
               New
               Testament
               ,
               which
               is
               shed
               for
               many
               for
               the
               remission
               of
               sinnes
               .
            
             So
             that
             without
             a
             power
             of
             binding
             by
             censures
             ,
             and
             namely
             by
             suspension
             from
             the
             Sacrament
             ,
             one
             and
             the
             same
             scandalous
             impenitent
             person
             shall
             be
             bound
             by
             the
             word
             ,
             and
             loosed
             by
             the
             Sacrament
             .
             Surely
             he
             that
             is
             to
             be
             bound
             by
             the
             word
             ,
             ought
             also
             to
             be
             bound
             by
             suspension
             from
             the
             Sacrament
             ,
             unlesse
             we
             make
             one
             publique
             Ordinance
             to
             contradict
             another
             .
          
           
             Tenthly
             ,
             doth
             M
             r
             Prynne
             believe
             that
             Jesus
             Christ
             hath
             any
             where
             given
             to
             Church-officers
             a
             forensicall
             or
             juridicall
             power
             of
             binding
             by
             Excommunication
             ,
             and
             loosing
             by
             Absolution
             or
             receiving
             againe
             into
             the
             communion
             of
             the
             Church
             ?
             If
             he
             doth
             believe
             it
             ,
             then
             I
             aske
             where
             hath
             Christ
             committed
             that
             power
             unto
             them
             ,
             if
             not
             Matth.
             18
             ?
             If
             he
             doth
             not
             believe
             that
             Christ
             hath
             given
             any
             such
             power
             ,
             then
             why
             doth
             he
             hold
             Excommunication
             to
             be
             lawfull
             and
             warrantable
             by
             the
             Word
             of
             God
             ▪
             Most
             certaine
             it
             is
             ,
             that
             neither
             King
             ,
             nor
             Parliament
             ,
             nor
             Eldership
             ,
             nor
             Synod
             ,
             nor
             any
             power
             on
             earth
             ,
             may
             or
             
             ought
             to
             prohibite
             or
             keepe
             backe
             from
             the
             Sacrament
             such
             as
             Christ
             hath
             not
             commanded
             to
             be
             kept
             backe
             ,
             or
             to
             bind
             sinners
             by
             Excommunication
             ,
             if
             Christ
             hath
             given
             no
             such
             commission
             to
             bind
             in
             that
             kind
             .
          
           
             Eleventhly
             ,
             it
             may
             give
             us
             some
             light
             in
             this
             present
             Question
             ,
             to
             compare
             the
             phrase
             of
             binding
             and
             loosing
             Matth.
             18.
             19.
             with
             Psalm
             149.
             6
             ,
             7
             ,
             8
             ,
             9.
             
             
               Let
               the
               high
               praises
               of
               God
               be
               in
               their
               mouth
               ,
               and
               a
               two-edged
               Sword
               in
               their
               hand
               ,
               to
               execute
               vengeance
               upon
               the
               Heathen
               and
               pnnishments
               upon
               the
               people
               .
               To
               bind
               their
               Kings
               with
               chaines
               ,
               and
               their
               Nobles
               with
               fetters
               of
               Iron
               ,
               To
               execute
               upon
               them
               the
               judgement
               written
               :
               This
               honour
               have
               all
               his
               Saints
               .
            
             Which
             both
             Jewish
             and
             Christian
             Interpreters
             referre
             to
             the
             Kingdome
             of
             Christ
             ,
             out
             of
             whose
             mouth
             proceedeth
             a
             two-edged
             Sword
             ,
             Revel
             .
             1.
             16.
             
             &
             2.
             12.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             the
             phrase
             used
             in
             the
             Greeke
             version
             of
             Psalm
             149.
             
             If
             it
             should
             be
             understood
             of
             temporall
             or
             externall
             victories
             and
             conquests
             of
             the
             Nations
             and
             their
             Kings
             ,
             so
             it
             was
             not
             fulfilled
             to
             the
             Jews
             in
             the
             old
             Testament
             ;
             and
             the
             Jewes
             doe
             now
             but
             in
             vaine
             flatter
             themselves
             with
             the
             expectation
             of
             such
             a
             thing
             to
             come
             .
             There
             are
             but
             two
             expositions
             which
             are
             most
             received
             and
             confirmed
             .
             The
             first
             is
             ,
             that
             the
             Saints
             shall
             judge
             the
             world
             together
             with
             Christ
             1
             Cor.
             6.
             2.
             and
             then
             vengeance
             shall
             be
             executed
             on
             the
             wicked
             ,
             and
             all
             they
             who
             would
             not
             have
             Christ
             to
             reigne
             over
             them
             shall
             be
             bound
             hand
             and
             foot
             and
             cast
             into
             utter
             darknesse
             .
             This
             is
             the
             sence
             of
             Arnobius
             upon
             the
             place
             ,
             and
             the
             Jesuits
             of
             
               Doway
               ,
               Emmanuel
               Sa
               ,
               Jansenius
               ,
               Lorinus
               ,
               Menochius
            
             goe
             that
             way
             .
             The
             other
             Exposition
             holds
             an
             accomplishment
             of
             the
             thing
             in
             this
             same
             world
             ,
             and
             this
             in
             a
             Spirituall
             sence
             ,
             concerning
             the
             Kingdome
             of
             Christ
             in
             this
             world
             ,
             is
             holden
             by
             
               Calvin
               ,
               Bucer
               ,
               VVestmeherus
               ,
               Heshusius
               ,
               Gesuerus
               ,
               Fabritius
               ,
            
             and
             others
             .
             So
             the
             Dutch
             Annotations
             ,
             Augustine
             and
             Hierome
             ,
             both
             of
             them
             upon
             the
             place
             ,
             take
             the
             sword
             ,
             and
             the
             chaine
             ,
             and
             fetters
             to
             be
             meant
             of
             the
             word
             of
             God
             conquering
             and
             overcomming
             aliens
             ,
             and
             Hereticks
             ,
             and
             the
             mightiest
             enemies
             ;
             which
             others
             cleare
             from
             Isa.
             45.
             14.
             
             
               Men
               of
               stature
               shall
               come
               over
               unto
               thee
               ,
               and
               they
               shall
               be
               thine
               ,
               they
               shall
               come
               after
               thee
               ,
               in
               chaines
               they
               shall
               come
               over
               .
            
             But
             because
             the
             Psalmist
             maketh
             mention
             of
             a
             corrective
             or
             punitive
             judiciary
             
             power
             ,
             therefore
             others
             ▪
             adde
             for
             making
             the
             sence
             more
             full
             ,
             the
             power
             of
             excommunication
             ;
             for
             which
             Lorinus
             citeth
             Bruno
             ,
             and
             
               Hugo
               Victorinus
            
             .
             Of
             the
             Protestant
             Interpreters
             upon
             the
             place
             ,
             Gesnerus
             ,
             applieth
             it
             to
             the
             power
             of
             the
             Keyes
             ,
             to
             be
             made
             use
             of
             according
             to
             that
             which
             is
             written
             Math.
             18.
             
             Fabritius
             conceiveth
             the
             Text
             to
             comprehend
             
               castigationes
               spirituales
            
             ,
             and
             he
             citeth
             Math.
             16.
             19.
             
             Math.
             18.
             18.
             
             Io.
             20.
             23.
             
             Heshusius
             cleareth
             it
             by
             the
             Instance
             of
             
               Theodosius
               excommunicated
               by
               Ambrose
            
             ,
             Master
             Cotton
             in
             his
             
               Keyes
               of
               the
               Kingdom
               of
               heaven
            
             pag.
             53.
             applyeth
             it
             to
             the
             Ecclesiasticall
             power
             of
             the
             Keyes
             .
             
               Bartholomaeus
               Coppen
            
             understands
             it
             of
             the
             spirituall
             rule
             and
             Kingdom
             of
             Christ
             ,
             and
             makes
             it
             paralell
             to
             2
             Cor.
             10.
             4.
             
               the
               weapons
               of
               our
               warrefare
               are
               not
               carnall
               but
               mighty
               through
               God
               ,
               to
               the
               pulling
               downe
               of
               strong
               holds
               ,
            
             vers
             .
             6.
             
               and
               having
               in
               readinesse
               to
               revenge
               all
               disobedience
               .
            
             This
             judiciary
             Ecclesiasticall
             power
             is
             to
             be
             executed
             upon
             all
             such
             of
             the
             nations
             as
             fall
             under
             the
             Government
             of
             the
             Church
             according
             to
             the
             rule
             of
             Christ.
             And
             this
             honour
             have
             all
             his
             Saints
             ,
             that
             their
             Ministers
             are
             armed
             with
             a
             power
             .
             They
             that
             follow
             this
             latter
             exposition
             will
             be
             easily
             induced
             to
             beleive
             that
             the
             binding
             and
             loosing
             Mat.
             18.
             19.
             is
             also
             judiciall
             or
             juridicall
             :
             They
             that
             follow
             the
             former
             exposition
             ,
             will
             also
             observe
             that
             the
             phrase
             of
             binding
             in
             Scripture
             ,
             even
             where
             it
             is
             ascribed
             to
             the
             Church
             or
             Saints
             ,
             is
             used
             in
             a
             judiciary
             sence
             ,
             and
             therefore
             it
             is
             most
             sutable
             to
             the
             Scripture
             phrase
             to
             understand
             Mat.
             18
             ,
             19.
             in
             that
             sence
             .
          
           
             As
             touching
             that
             other
             Exposition
             of
             the
             binding
             and
             loosing
             ,
             that
             the
             object
             it
             is
             exercised
             about
             ,
             is
             not
             a
             person
             ,
             but
             a
             thing
             or
             Doctrine
             ,
             for
             it
             is
             not
             said
             Whomsoever
             but
             
               whatsoever
               ye
               bind
            
             :
             It
             is
             sufficiently
             confuted
             by
             ▪
             much
             of
             that
             which
             hath
             been
             said
             already
             ,
             proving
             a
             forensicall
             binding
             and
             loosing
             even
             of
             persons
             .
             Onely
             I
             shall
             adde
             these
             further
             considerations
             .
             First
             ,
             the
             binding
             and
             loosing
             are
             Acts
             of
             the
             power
             of
             the
             Keyes
             ,
             and
             are
             exercised
             about
             the
             same
             object
             ,
             about
             which
             the
             power
             of
             the
             Keyes
             is
             exercised
             Math.
             16.
             19.
             
             Now
             the
             power
             of
             the
             Keyes
             is
             exercised
             about
             persons
             ,
             for
             the
             Kingdom
             of
             heaven
             is
             opened
             or
             shut
             to
             persons
             ,
             not
             to
             Doctrines
             .
             If
             it
             be
             said
             that
             the
             Keyes
             are
             for
             opening
             and
             shutting
             ,
             not
             for
             binding
             and
             loosing
             ,
             to
             this
             I
             answer
             with
             
               Alexr
               .
               Alensis
               part
            
             
             4.
             
             Quaest.
             20.
             
             Membr
             .
             5.
             
               that
               these
               Keyes
               are
               as
               well
               for
               binding
               and
               loosing
               as
               for
               shutting
               and
               opening
               ;
               but
               the
               Act
               of
               binding
               and
               loosing
               doth
               agree
               to
               the
               Keyes
               immediately
               and
               in
               respect
               of
               the
               subject
               ;
               but
               the
               act
               of
               opening
               in
               reference
               to
               the
               last
               end
               .
               Ibid.
               Membr
               .
            
             2.
             
             He
             had
             given
             this
             reason
             why
             the
             power
             of
             the
             Keyes
             is
             called
             the
             power
             of
             binding
             and
             loosing
             ,
             
               because
               although
               to
               open
               and
               shut
               be
               the
               more
               proper
               Acts
               of
               the
               Keyes
               themselves
               ,
               yet
               neverthelesse
               to
               loose
               and
               bind
               are
               the
               more
               proper
               Acts
               in
               reference
               to
               those
               who
               are
               to
               enter
               into
               the
               Kingdome
               ,
               or
               to
               be
               excluded
               from
               the
               same
               ;
               for
               the
               persons
               themselves
               which
               doe
               repent
               ,
               are
               the
               subject
               of
               loosing
               :
               and
               they
               that
               repent
               not
               ,
               of
               binding
               .
               Which
               is
               not
               so
               of
               opening
               and
               shutting
               ;
               for
               although
               the
               opening
               be
               to
               those
               that
               are
               loosed
               ,
               and
               the
               shutting
               to
               those
               that
               are
               bound
               ;
               yet
               those
               that
               are
               loosed
               are
               not
               the
               subject
               of
               opening
               (
               as
               to
               the
               manner
               of
               speaking
               )
               nor
               those
               that
               are
               bound
               ,
               the
               Subject
               of
               shutting
               .
            
             So
             then
             antecedently
             binding
             and
             loosing
             are
             Acts
             of
             the
             power
             of
             the
             Keyes
             ,
             because
             a
             man
             is
             bound
             before
             he
             be
             shut
             up
             ,
             and
             loosed
             before
             the
             door
             be
             opened
             to
             him
             .
          
           
             Secondly
             ,
             that
             Glosse
             which
             now
             I
             despute
             against
             ,
             doth
             suppose
             one
             of
             these
             two
             things
             :
             either
             that
             binding
             and
             loosing
             cannot
             be
             exercised
             upon
             the
             same
             object
             at
             different
             times
             ,
             and
             that
             the
             binding
             is
             such
             as
             can
             never
             be
             loosed
             againe
             ;
             or
             otherwise
             that
             one
             and
             the
             same
             doctrine
             may
             be
             condemned
             at
             one
             time
             ,
             and
             approved
             at
             another
             time
             .
             Both
             which
             are
             absurd
             ,
             and
             contrary
             to
             the
             generality
             of
             Divines
             .
          
           
             Thirdly
             ,
             seeing
             the
             Scripture
             speaketh
             of
             binding
             and
             loosing
             in
             reference
             to
             persons
             ,
             as
             corporally
             ,
             so
             spiritually
             ,
             which
             I
             have
             before
             proved
             .
             Why
             then
             ,
             shall
             persons
             be
             excepted
             from
             being
             the
             object
             of
             binding
             and
             loosing
             Matth.
             18
             ?
          
           
             Fourthly
             ,
             that
             of
             binding
             and
             loosing
             Mat.
             18.
             18.
             doth
             cohere
             with
             and
             is
             added
             by
             occasion
             of
             that
             which
             went
             before
             ,
             as
             is
             also
             before
             proved
             .
             If
             this
             concerning
             the
             context
             be
             acknowledged
             ,
             it
             will
             carry
             it
             to
             persons
             ;
             for
             it
             was
             an
             offending
             brother
             ,
             not
             a
             false
             Doctrine
             ,
             which
             was
             spoken
             of
             in
             the
             verses
             preceding
             .
          
           
             Fifthly
             ,
             binding
             and
             loosing
             here
             doth
             at
             least
             reach
             as
             farre
             as
             retaining
             or
             remitting
             of
             sinnes
             Io.
             20.
             23.
             but
             there
             it
             is
             
               Whosoever
               sinnes
               ye
               remit
               ,
               &c.
               
            
             They
             whose
             sinnes
             are
             retained
             ,
             are
             bound
             .
          
           
           
             Wherefore
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               whatsoever
               Mat.
            
             18.
             18.
             is
             put
             for
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             whomsoever
             ,
             by
             an
             
               Hypallage
               generis
            
             ,
             many
             examples
             whereof
             may
             be
             given
             in
             Scripture
             :
             so
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Io.
             1.
             11.
             is
             expounded
             by
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             :
             and
             
               all
               things
               that
               offend
            
             Mat.
             13.
             41.
             expounded
             by
             
               them
               that
               doe
               iniquity
            
             .
             Vnlesse
             you
             please
             to
             understand
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               whatsoever
               sinnes
            
             ye
             bind
             upon
             men
             or
             loose
             from
             off
             them
             ,
             they
             shall
             be
             bound
             upon
             them
             or
             loosed
             from
             off
             them
             in
             heaven
             .
          
        
         
           
             
               CHAP.
               VII
            
             .
             That
             
               1
               Cor.
               5.
            
             proveth
             Excommunication
             and
             (
             by
             a
             necessary
             consequence
             even
             from
             the
             Erastian
             Interpretation
             )
             Suspension
             from
             the
             Sacrament
             of
             a
             person
             unexcommunicated
             .
          
           
             MAster
             Prynne
             in
             his
             first
             Quaere
             did
             aske
             whether
             that
             phrase
             1
             Cor.
             5.
             
             
               To
               deliver
               such
               a
               one
               to
               Sathan
               ,
            
             be
             properly
             meant
             of
             excommunication
             or
             suspension
             from
             the
             Sacrament
             onely
             .
             This
             ,
             he
             saith
             ,
             I
             did
             in
             my
             Sermon
             wave
             with
             a
             rhetoricall
             preterition
             .
             I
             answer
             for
             the
             latter
             part
             of
             the
             Quaere
             ,
             I
             know
             not
             the
             least
             ground
             ,
             for
             who
             did
             ever
             expound
             it
             of
             suspension
             from
             the
             Sacrament
             onely
             ?
             for
             the
             former
             part
             of
             it
             ,
             it
             s
             not
             necessary
             to
             be
             debated
             ,
             therefore
             for
             husbanding
             time
             and
             not
             to
             multiply
             Questions
             unnecessarily
             ,
             I
             said
             in
             my
             Sermon
             ,
             that
             the
             Question
             ought
             to
             be
             whether
             that
             Chapter
             (
             not
             whether
             that
             phrase
             )
             prove
             excommunication
             ;
             and
             that
             we
             have
             a
             shorter
             way
             to
             prove
             excommunication
             from
             the
             last
             words
             of
             that
             Chapter
             as
             Doctor
             Moulin
             doth
             in
             his
             
               Vates
               lib.
            
             2.
             cap.
             11.
             
             And
             if
             I
             should
             grant
             that
             delivering
             such
             a
             one
             to
             Sathan
             signifieth
             either
             of
             those
             things
             which
             Master
             Prynne
             conceiveth
             ,
             that
             is
             ,
             a
             bodily
             possession
             ,
             torture
             ,
             or
             vexation
             by
             Sathan
             ,
             inflicted
             either
             by
             the
             apostolicall
             power
             of
             miracles
             ,
             or
             by
             Gods
             immediate
             permission
             :
             yet
             that
             will
             not
             prove
             that
             it
             signifieth
             no
             more
             .
             Therefore
             
               Peter
               Martyr
            
             upon
             the
             place
             ,
             thinks
             that
             the
             Apostles
             delivering
             of
             the
             man
             to
             Sathan
             by
             a
             miraculous
             act
             ,
             and
             the
             Churches
             delivering
             of
             him
             to
             Sathan
             by
             Excommunication
             ,
             doe
             very
             well
             stand
             together
             .
             So
             
               Synop.
               pur
               .
               Theol.
               disp
            
             .
             48.
             
             Thes.
             40
             ▪
             and
             he
             alloweth
             
             of
             both
             these
             expositions
             ;
             and
             afterward
             in
             his
             common
             place
             of
             excommunication
             he
             speaketh
             of
             Gods
             cooperating
             with
             the
             Church
             censure
             ,
             by
             punishing
             the
             Excommunicate
             person
             with
             diabolicall
             vexations
             .
             Sure
             I
             am
             an
             excommunicate
             person
             may
             truly
             be
             said
             to
             be
             delivered
             to
             Sathan
             ,
             who
             is
             the
             God
             and
             Prince
             of
             this
             world
             and
             reigneth
             in
             the
             Children
             of
             disobedience
             .
             But
             Master
             Prynne
             will
             find
             himself
             difficulted
             to
             prove
             that
             
               tradere
               Satanae
            
             1
             Cor.
             5.
             is
             onely
             meant
             of
             a
             miraculous
             or
             extraordinary
             act
             ,
             or
             to
             shew
             how
             or
             why
             the
             Apostle
             requireth
             the
             Assembling
             of
             the
             Church
             and
             their
             consent
             to
             the
             working
             of
             a
             miracle
             .
             Which
             (
             if
             there
             were
             no
             more
             )
             may
             discover
             the
             weaknesse
             of
             Master
             Prynnes
             notions
             concerning
             delivering
             to
             Sathan
             6
             ,
             7
             ,
             8.
             
             But
             as
             the
             full
             debate
             were
             long
             ,
             so
             it
             were
             not
             necessary
             ,
             since
             Master
             Prynne
             doth
             now
             himself
             acknowledge
             that
             the
             last
             verse
             of
             that
             Chapter
             proveth
             excommunication
             ,
             
               vindic
               .
               pag.
            
             2.
             
             I
             come
             therefore
             to
             the
             next
             ,
             which
             he
             calls
             the
             fourth
             difference
             ,
             whether
             1
             Cor.
             5.
             11.
             
               with
               such
               an
               one
               no
               not
               to
               eat
               ,
            
             be
             properly
             meant
             of
             excommunication
             or
             suspension
             from
             the
             Sacrament
             .
             But
             (
             whatsoever
             be
             properly
             meant
             by
             that
             phrase
             )
             that
             which
             his
             debate
             driveth
             at
             ,
             is
             ,
             that
             this
             verse
             doth
             neither
             prove
             excommunication
             nor
             suspension
             from
             the
             Sacrament
             so
             much
             as
             by
             necessary
             consequence
             .
          
           
             But
             let
             us
             see
             whether
             his
             reasons
             can
             weaken
             the
             proof
             of
             Suspension
             from
             vers
             .
             11.
             first
             he
             saith
             there
             is
             not
             one
             syllable
             of
             receiving
             or
             eating
             of
             the
             Lords
             Supper
             in
             this
             Chapter
             .
             I
             answer
             ,
             the
             question
             is
             neither
             of
             syllables
             nor
             words
             but
             of
             things
             ,
             and
             how
             will
             he
             prove
             that
             vers
             .
             8.
             
             
               Let
               us
               keep
               the
               feast
               ,
               not
               with
               old
               leavon
               ,
               &c.
            
             is
             not
             applicable
             to
             the
             Lords
             Supper
             ,
             I
             say
             not
             to
             it
             onely
             ,
             yet
             surely
             it
             cannot
             be
             excluded
             ,
             but
             must
             needs
             becomprehended
             as
             one
             part
             ,
             yea
             ,
             a
             principall
             part
             of
             the
             meaning
             ,
             the
             better
             to
             answer
             the
             Analogy
             of
             the
             passeover
             ,
             (
             there
             much
             insisted
             upon
             .
             )
             He
             may
             be
             pleased
             also
             to
             remember
             that
             he
             himself
             pag.
             24.
             proving
             the
             passeover
             and
             the
             Lords
             Supper
             to
             be
             the
             same
             for
             the
             substance
             ,
             for
             proof
             hereof
             citeth
             1
             Cor.
             5.
             7.
             and
             that
             
               Aretius
               Theol
               probl
               .
               loc
            
             .
             80.
             expoundeth
             our
             Feast
             of
             the
             Passeover
             1
             Cor.
             5.
             to
             be
             meant
             of
             the
             Lords
             Supper
             .
          
           
             But
             he
             further
             objecteth
             from
             1
             Cor.
             10.
             16
             ,
             17.
             
             
               We
               are
               all
            
             
             
               partakers
               of
               that
               one
               Bread
               ;
               if
               all
               were
               then
               partakers
               of
               this
               Bread
               ,
               certainly
               none
               were
               excluded
               from
               it
               in
               the
               Church
               of
               Corinth
               ;
               but
               at
               the
               Israelites
               under
               the
               Law
               ,
               did
               all
               eat
               the
               same
               spirituall
               Meat
               ,
               and
               all
               Drinke
               the
               same
               spirituall
               Drinke
               though
               God
               were
               displeased
               with
               many
               of
               them
               who
               were
               Idolaters
               ,
               tempters
               of
               God
               ,
               fornicators
               ,
               murmurers
               ,
               and
               were
               destroyed
               in
               the
               wildernesse
               .
            
             1
             Cor.
             10.
             1.
             to
             12.
             
               so
               all
               under
               the
               Gospell
               who
               were
               visible
               members
               of
               ●…he
               Church
               of
               Corinth
               ,
               did
               eat
               and
               drink
               the
               Lords
               Supper
               to
               which
               some
               drunkards
               whiles
               drunken
               did
               then
               resort
               ,
               as
               is
               clear
               by
            
             1
             Cor.
             11.
             20.
             21.
             
             
               Which
               Paul
               indeed
               reprehends
            
             vers
             .
             22.
             
          
           
             Answ.
             1
             When
             
               Paul
               saith
               ,
               we
               being
               many
               are
               one
               bread
               and
               one
               body
               ,
               for
               we
               are
               all
               partakers
               of
               that
               one
               bread
               ,
            
             he
             speaketh
             of
             the
             communion
             of
             Saints
             ,
             &
             the
             word
             all
             can
             be
             of
             no
             larger
             extent
             then
             visible
             Saints
             ,
             to
             whom
             the
             Epistle
             is
             directed
             1
             Cor.
             1.
             2.
             and
             cannot
             be
             applyed
             to
             visible
             workers
             of
             iniquity
             ,
             who
             continue
             impenitent
             and
             obstinate
             in
             so
             doing
             .
             As
             we
             may
             joyn
             in
             communion
             with
             a
             visible
             Church
             ,
             which
             hath
             the
             externall
             markes
             of
             a
             Church
             ,
             though
             it
             be
             not
             a
             true
             invisible
             Church
             ;
             so
             we
             joyne
             with
             visible
             Saints
             to
             become
             one
             body
             with
             them
             in
             externall
             Church
             communion
             and
             to
             be
             partakers
             of
             one
             bread
             with
             them
             ,
             though
             they
             be
             not
             true
             or
             invisible
             Saints
             in
             the
             hid
             man
             of
             the
             heart
             .
             But
             if
             these
             be
             visibly
             no
             Church
             ,
             we
             cannot
             joyne
             in
             Church
             Communion
             ;
             and
             if
             a
             man
             be
             visibly
             no
             Saint
             ,
             he
             ought
             not
             to
             be
             admitted
             to
             the
             communion
             of
             Saints
             .
             I
             shall
             never
             be
             perswaded
             ,
             that
             the
             Apostle
             Paul
             would
             say
             of
             himselfe
             and
             the
             Saints
             at
             
               Corinth
               ,
               We
               are
               one
               body
               with
               known
               Idolaters
               ,
               Fornicators
               ,
               Drunkards
               and
               the
               like
               .
            
          
           
             2
             If
             all
             in
             the
             Church
             of
             Corinth
             ,
             (
             none
             excluded
             )
             even
             drunkards
             whiles
             drunken
             ,
             and
             if
             all
             under
             the
             Gospell
             who
             are
             visible
             members
             of
             the
             Church
             ought
             to
             be
             admitted
             to
             eat
             the
             same
             spirituall
             meat
             and
             drinke
             the
             same
             spirituall
             drink
             at
             the
             Lords
             Table
             ,
             as
             he
             supposeth
             that
             in
             the
             wildernesse
             all
             the
             Israelites
             did
             the
             like
             ,
             who
             were
             Idolaters
             ,
             Fornicators
             ,
             &c.
             
             Then
             I
             beseech
             you
             observe
             how
             Master
             Prynne
             doth
             by
             all
             this
             overthrow
             his
             owne
             rules
             ;
             for
             pag.
             2.
             and
             elsewhere
             he
             tells
             us
             he
             would
             have
             notorious
             scandalous
             sinners
             who
             after
             admonition
             persevere
             in
             their
             iniquities
             without
             remorse
             of
             conscience
             or
             amendment
             to
             be
             excommunicated
             from
             the
             Church
             and
             
             from
             the
             society
             of
             the
             faithfull
             in
             all
             publike
             Ordinances
             ?
             If
             both
             in
             the
             Church
             of
             Israel
             and
             in
             the
             Church
             of
             Corinth
             ,
             all
             were
             admitted
             and
             none
             excluded
             ,
             even
             those
             who
             were
             Idolaters
             or
             drunkards
             ,
             whiles
             actually
             such
             without
             repentance
             or
             amendment
             ;
             how
             can
             Master
             Prynne
             straiten
             Christians
             ,
             now
             more
             then
             Moses
             did
             the
             Jewes
             ,
             or
             Paul
             the
             Corinthians
             ?
             Since
             therefore
             his
             Arguments
             drive
             at
             it
             ,
             it
             s
             best
             he
             should
             speak
             it
             out
             ,
             that
             all
             manner
             of
             persons
             who
             professe
             themselves
             to
             be
             Christians
             ,
             be
             they
             never
             so
             scandalous
             ,
             never
             so
             obstinate
             ,
             though
             they
             persevere
             in
             their
             iniquity
             after
             admonition
             without
             amendment
             ,
             yet
             ought
             to
             be
             admitted
             to
             the
             Lords
             Table
             .
          
           
             3
             He
             shall
             never
             be
             able
             to
             prove
             either
             that
             those
             drunken
             persons
             1
             Cor.
             11.
             21.
             were
             drunken
             when
             they
             did
             resort
             to
             the
             Church
             ,
             (
             for
             it
             was
             in
             the
             Church
             and
             in
             eating
             and
             drinking
             there
             ,
             that
             they
             made
             themselves
             drunke
             )
             nor
             yet
             that
             the
             Idolaters
             and
             Fornic●tors
             in
             the
             wildernesse
             their
             eating
             of
             the
             spirituall
             meat
             and
             drinking
             of
             the
             spirituall
             drinke
             mentioned
             by
             the
             Apostle
             1
             Cor.
             10.
             was
             after
             their
             Idolat●ies
             and
             Fornications
             :
             But
             of
             this
             latter
             ,
             I
             have
             elsewhere
             spoken
             distinctly
             and
             by
             it self
             .
          
           
             4
             To
             say
             that
             all
             who
             were
             visible
             members
             of
             the
             Church
             of
             Corinth
             were
             admitted
             ,
             and
             none
             excluded
             ,
             and
             to
             say
             it
             with
             a
             certainly
             is
             to
             make
             too
             bold
             with
             Scripture
             .
             And
             the
             contrary
             will
             sooner
             be
             proved
             from
             1
             Cor.
             10.
             21.
             
               ye
               cannot
               drink
               the
               cup
               of
               the
               Lord
               and
               the
               cup
               of
               Devills
               :
               ye
               cannot
               be
               partakers
               of
               the
               Lords
               Table
               and
               of
               the
               Table
               of
               Devills
               .
            
             So
             much
             for
             his
             first
             exception
             .
          
           
             His
             second
             is
             concerning
             persons
             (
             but
             not
             to
             the
             purpose
             )
             that
             if
             we
             looke
             upon
             the
             catalogue
             of
             those
             with
             whom
             we
             are
             forbidden
             to
             eat
             ,
             not
             onely
             shall
             most
             of
             the
             Anabaptisticall
             and
             Independent
             Congregations
             ,
             but
             too
             many
             Presbyterian
             ministers
             and
             Elders
             ,
             who
             are
             most
             foreward
             to
             excommunicate
             others
             for
             Idolatry
             ,
             Fornication
             ,
             Drunkennesse
             ,
             must
             first
             be
             excommunicated
             themselves
             for
             their
             owne
             covetousnesse
             .
             Answ.
             Let
             it
             light
             where
             it
             may
             ,
             Ministers
             doe
             not
             stand
             nor
             fall
             to
             his
             Judgement
             ▪
             but
             where
             just
             proof
             can
             fasten
             either
             covetousnesse
             or
             any
             other
             scandalous
             sinne
             upon
             them
             ,
             it
             s
             all
             the
             reason
             
             in
             the
             world
             they
             be
             censured
             with
             the
             first
             .
             If
             I
             had
             fallen
             upon
             this
             passage
             of
             his
             book
             without
             knowing
             the
             author
             ,
             I
             had
             presently
             imagined
             it
             to
             be
             a
             peece
             from
             Oxford
             ,
             it
             calls
             to
             my
             thoughts
             so
             many
             expressions
             in
             Pamphlets
             from
             thence
             ,
             aspersing
             London
             and
             Westminster
             ,
             as
             more
             full
             of
             covetousnesse
             ,
             lying
             ,
             hypocrisie
             ,
             then
             Oxford
             of
             bloody
             Oathes
             ,
             Masses
             and
             the
             like
             .
          
           
             Thirdly
             ,
             saith
             he
             ,
             
               it
               is
               as
               clear
               as
               the
               noone
               day
               sunne
               ,
               that
               ,
               no
               not
               to
               e●…t
               ,
               in
               this
               Text
               is
               no
               more
               ,
               then
               not
               to
               keep
               company
               ,
               or
               hold
               civill
               familiarity
               with
               such
               .
            
             What
             ?
             as
             cleare
             as
             the
             noon
             day
             sun
             ?
             let
             us
             open
             our
             eyes
             then
             to
             see
             this
             meridian
             light
             ;
             first
             saith
             he
             ,
             
               no
               not
               to
               eat
            
             ,
             is
             interpreted
             in
             the
             Text
             it self
             by
             
               not
               to
               keep
               company
            
             ,
             which
             we
             find
             twice
             in
             the
             preceding
             words
             ,
             eating
             together
             being
             one
             of
             the
             highest
             expressions
             of
             outward
             friendship
             and
             familiarity
             .
             Had
             the
             Apostle
             said
             simply
             ,
             
               not
               to
               eat
               ▪
            
             this
             Argument
             had
             been
             the
             more
             colourable
             ,
             but
             after
             he
             had
             twice
             said
             ,
             
               not
               to
               keep
               company
            
             ,
             to
             adde
             
               no
               not
               to
               eat
            
             ,
             b
             doth
             plainly
             intimate
             that
             the
             Apostle
             argueth
             from
             the
             lesse
             to
             the
             greater
             ▪
             and
             that
             there
             is
             some
             other
             fellowship
             and
             company
             with
             such
             a
             one
             ,
             which
             is
             more
             than
             eating
             together
             and
             so
             much
             lesse
             permitted
             :
             and
             what
             is
             that
             ?
             (
             eating
             together
             being
             as
             Master
             Prynne
             saith
             one
             of
             the
             highest
             expressions
             of
             outward
             friendship
             and
             familiarity
             .
             )
             Must
             it
             not
             be
             communion
             in
             the
             holy
             things
             ,
             and
             especially
             the
             receiving
             such
             a
             one
             to
             the
             Lords
             Table
             ?
             as
             if
             he
             had
             said
             ,
             If
             scandalous
             brethren
             be
             spots
             in
             your
             common
             ,
             how
             much
             more
             in
             your
             sacred
             Feasts
             ?
             for
             which
             cause
             the
             mixture
             of
             scandalous
             persons
             in
             Church
             fellowship
             is
             extreamly
             blamed
             2
             Pet.
             2.
             13.
             
             
               Iude
               v.
            
             12.
             
             Put
             case
             that
             a
             Parliament
             man
             or
             a
             Divine
             of
             the
             Assembly
             were
             known
             (
             as
             God
             forbid
             )
             to
             be
             an
             Incendiary
             ,
             an
             active
             malignant
             ,
             a
             traytor
             ,
             a
             blasphemer
             ,
             so
             that
             no
             raher
             Parliament
             man
             or
             Member
             of
             the
             Assembly
             would
             eat
             or
             company
             with
             him
             ,
             were
             it
             not
             strange
             ,
             if
             for
             all
             that
             such
             a
             one
             should
             be
             permitted
             to
             sit
             in
             Parliament
             or
             in
             Assembly
             ?
             Is
             it
             not
             as
             strange
             if
             the
             whole
             Church
             distributively
             shall
             not
             so
             much
             as
             eat
             with
             a
             scandalous
             person
             ,
             and
             yet
             the
             whole
             Church
             Collectively
             shall
             eat
             with
             him
             ,
             in
             that
             very
             action
             which
             is
             a
             symbole
             of
             the
             communion
             of
             Saints
             ?
             So
             that
             if
             I
             should
             now
             admit
             that
             sence
             ,
             that
             these
             
             words
             
               no
               not
               to
               eat
            
             ,
             amount
             to
             no
             more
             then
             
               not
               to
               keep
               company
               ,
               or
               hold
               civill
               familiarity
               with
               such
               ,
            
             (
             as
             M
             
             r.
             Prynne
             expresseth
             it
             )
             yet
             the
             Argument
             will
             stand
             firme
             and
             strong
             in
             regard
             of
             this
             necessary
             consequence
             .
             If
             a
             private
             Christian
             ought
             not
             to
             hold
             so
             much
             as
             civill
             fellowship
             with
             a
             scandalous
             brother
             not
             excommunicated
             ,
             much
             lesse
             ought
             the
             Church
             to
             admit
             him
             to
             Church
             communion
             in
             all
             publike
             Ordinances
             ;
             (
             there
             being
             lesse
             latitude
             ,
             &
             the
             rule
             much
             stricter
             in
             this
             Communion
             than
             in
             private
             civill
             fellowship
             ,
             )
             &
             if
             we
             be
             forbidden
             to
             do
             so
             much
             as
             to
             eat
             with
             such
             a
             one
             at
             a
             common
             meal
             ,
             
               quanto
               magis
               convictu
               sacro
            
             saith
             Pareus
             upon
             the
             place
             ,
             how
             much
             more
             is
             the
             Church
             forbidden
             to
             receive
             him
             to
             the
             Lords
             Table
             ?
             for
             if
             the
             end
             of
             avoiding
             private
             company
             with
             such
             a
             one
             be
             to
             make
             him
             ashamed
             ,
             as
             the
             Erastians
             themselves
             doe
             confesse
             from
             2
             Thes.
             3.
             14.
             were
             it
             not
             contrary
             to
             that
             end
             to
             countenance
             and
             embolden
             him
             by
             receiving
             him
             to
             publike
             Church
             communion
             at
             the
             Lords
             Table
             ?
             Surely
             the
             refusing
             of
             the
             private
             could
             not
             so
             much
             put
             him
             to
             shame
             ,
             as
             the
             admission
             to
             the
             publike
             should
             put
             respects
             upon
             him
             .
             Wherefore
             1
             Cor.
             5.
             11.
             as
             it
             is
             interpreted
             by
             Master
             Prynne
             proveth
             by
             a
             necessary
             consequence
             the
             Suspension
             from
             the
             Sacrament
             of
             a
             scandalous
             Church-Member
             not
             excommunicated
             .
          
           
             If
             his
             next
             reason
             help
             him
             not
             ,
             surely
             his
             sun
             will
             go
             down
             at
             noon
             ,
             He
             citeth
             some
             paralell
             Texts
             ,
             which
             interpret
             
               not
               to
               eat
            
             here
             ,
             of
             avoiding
             them
             ,
             turning
             away
             from
             and
             rejecting
             them
             ,
             &c.
             which
             are
             no
             judiciall
             acts
             of
             the
             Presbytery
             ,
             but
             morall
             or
             prudentiall
             acts
             of
             particular
             Christians
             .
             Answ.
             There
             is
             a
             judiciall
             Presbyteriall
             act
             ,
             (
             as
             very
             many
             conceive
             )
             in
             some
             of
             those
             paralell
             Texts
             cited
             by
             him
             2
             Thess.
             3.
             14.
             
             Tit.
             3.
             10.
             and
             so
             his
             proof
             is
             no
             lesse
             questionable
             ,
             then
             the
             thing
             he
             would
             prove
             by
             it
             .
             And
             here
             the
             Apostle
             intendeth
             more
             then
             a
             voluntary
             prudentiall
             withdrawing
             of
             particular
             Christians
             ,
             even
             a
             judiciall
             act
             ,
             in
             the
             very
             next
             words
             ,
             
               What
               have
               I
               to
               doe
               to
               judge
               them
               also
               that
               are
               without
               ?
               doe
               not
               ye
               judge
               them
               that
               are
               within
               ?
            
             where
             he
             gives
             the
             reason
             of
             what
             he
             had
             said
             before
             ,
             that
             he
             had
             written
             to
             them
             not
             to
             be
             mixed
             with
             scandalous
             brethren
             ,
             permitting
             them
             to
             keep
             company
             with
             Pagans
             though
             guity
             of
             the
             same
             faults
             .
             The
             reason
             ,
             because
             Church-censures
             
             are
             onely
             for
             those
             that
             are
             Church-members
             not
             for
             aliens
             .
          
           
             After
             M
             r
             Prynne
             hath
             put
             forth
             his
             strength
             to
             prove
             that
             Excommunication
             or
             Suspension
             from
             the
             Sacrament
             is
             not
             meant
             1
             Cor.
             5.
             11.
             he
             comes
             in
             the
             next
             place
             to
             answer
             the
             argument
             drawn
             by
             consequence
             ▪
             If
             we
             may
             not
             so
             much
             as
             eate
             with
             such
             a
             one
             at
             our
             owne
             Tables
             ,
             farre
             lesse
             at
             the
             Lords
             Table
             .
             Whereunto
             his
             answer
             is
             ,
             The
             argument
             is
             fallacions
             ,
             saith
             he
             ,
             
               because
               it
               varieth
               in
               the
               kinde
               of
               eating
               ,
               the
               one
               being
               civill
               ,
               the
               other
               spirituall
               ;
               the
               one
               private
               in
               ones
               owne
               house
               ,
               or
               anothers
               ,
               where
               he
               hath
               absolute
               freedome
               or
               liberty
               to
               eate
               or
               not
               to
               eate
               with
               another
               ,
               the
               other
               publike
               in
               the
               Church
               ,
               &c.
               
            
             But
             all
             this
             (
             say
             I
             )
             maketh
             our
             argument
             the
             stronger
             ;
             for
             if
             it
             be
             sinne
             to
             a
             private
             man
             to
             eate
             in
             his
             owne
             house
             with
             a
             scandalous
             brother
             ,
             though
             this
             be
             but
             a
             civill
             fellowship
             in
             which
             there
             is
             more
             liberty
             and
             lesse
             latitude
             than
             in
             religious
             fellowship
             ;
             how
             much
             more
             sinfull
             is
             it
             for
             Church-officers
             to
             admit
             such
             a
             one
             to
             Sacramentall
             eating
             with
             the
             Church
             ?
          
           
             And
             for
             that
             first
             rule
             of
             his
             ,
             that
             arguments
             from
             the
             lesse
             t
             the
             greater
             are
             not
             conclusive
             ,
             except
             in
             the
             same
             kind
             of
             action
             ,
             it
             s
             utterly
             untrue
             .
             For
             the
             holy
             Scripture
             it selfe
             hath
             divers
             arguments
             from
             the
             lesse
             to
             the
             greater
             ,
             where
             the
             kind
             is
             no
             lesse
             different
             ,
             if
             not
             more
             ,
             than
             private
             civill
             eating
             together
             is
             from
             publique
             eating
             together
             at
             the
             Table
             of
             the
             Lord
             ,
             as
             Numb
             .
             12.
             14.
             
             If
             Miriams
             father
             had
             spit
             in
             her
             face
             ,
             should
             she
             not
             be
             ashamed
             seven
             daies
             ?
             how
             much
             more
             when
             God
             hath
             smitten
             her
             with
             leprosie
             for
             speaking
             against
             his
             servant
             
               Moses
               ?
               H●…g
            
             .
             1.
             4.
             you
             have
             built
             to
             your selves
             ceiled
             houses
             ,
             how
             much
             more
             ought
             ye
             to
             have
             built
             the
             house
             of
             the
             Lord
             ?
             Ioh.
             3.
             12.
             
             
               If
               I
               have
               told
               you
               earthly
               things
               ,
               and
               ye
               believe
               not
               ,
               how
               shall
               ye
               believe
               if
               I
               tell
               you
               of
               Heavenly
               things
               ?
            
             1
             Cor.
             6.
             3.
             
             
               Know
               ye
               not
               that
               we
               shall
               judge
               Angels
               ?
               how
               much
               more
               things
               that
               pertain
               to
               this
               life
               ?
            
          
           
             His
             second
             exception
             is
             ,
             that
             
               they
               fall
               not
               b●…th
               under
               the
               self-same
               precept
               .
            
             If
             this
             be
             a
             just
             exception
             against
             our
             argument
             ,
             then
             one
             cannot
             argue
             thus
             ,
             It
             s
             a
             sinne
             to
             steale
             a
             mans
             private
             goods
             ,
             how
             much
             more
             to
             steale
             that
             which
             is
             holy
             ?
             It
             s
             a
             sinne
             to
             reproach
             a
             mans
             name
             ,
             how
             much
             more
             to
             reproach
             Gods
             Name
             ?
             These
             doe
             not
             fall
             under
             the
             selfe-same
             
             precept
             ?
             shall
             such
             arguments
             be
             therefore
             inconcludent
             ?
             Whence
             comes
             all
             this
             new
             logick
             which
             the
             world
             never
             knew
             before
             ?
          
           
             His
             third
             condition
             (
             let
             it
             be
             remembred
             he
             saith
             ,
             if
             either
             of
             these
             three
             conditions
             faile
             ,
             the
             argument
             is
             inconseqent
             )
             is
             ,
             that
             it
             must
             be
             within
             the
             compasse
             of
             the
             same
             power
             .
             If
             it
             be
             so
             ,
             how
             shall
             that
             hold
             universally
             true
             ?
             
               H●…w
               much
               better
               is
               it
               to
               get
               wisdome
               then
               Gold
               ?
               and
               to
               get
               understanding
               rather
               to
               be
               chosen
               then
               Silver
               ?
            
             By
             M
             r
             Prynnes
             rule
             it
             must
             onely
             hold
             true
             in
             this
             case
             ,
             when
             it
             fals
             within
             the
             compasse
             of
             the
             same
             power
             to
             get
             both
             Wisdome
             and
             Gold
             ?
             However
             if
             he
             had
             apprehended
             out
             argument
             aright
             ,
             he
             had
             perceived
             that
             the
             Iesser
             thing
             ,
             and
             the
             greater
             thing
             are
             both
             within
             the
             compasse
             of
             the
             same
             power
             .
             The
             Church
             of
             Corinth
             ought
             not
             to
             eate
             with
             such
             a
             one
             at
             common
             Tables
             :
             therefore
             not
             at
             the
             Lords
             Table
             .
             For
             this
             refusing
             to
             eate
             with
             such
             a
             one
             at
             common
             Tables
             ,
             was
             by
             vertue
             of
             a
             judiciall
             Ecclesiasticall
             sentence
             passed
             against
             the
             scandalous
             person
             .
             So
             that
             when
             M
             r
             Prynne
             saith
             
               We
               have
               free
               power
               not
               to
               eate
               Bread
               with
               those
               at
               our
               own
               Tables
               ,
               with
               whom
               we
               have
               no
               power
               or
               liberty
               left
               us
               by
               Christ
               ,
               to
               refuse
               to
               eate
               with
               them
               at
               the
               Lords
               Table
               ,
            
             and
             thereupon
             supposeth
             that
             our
             argumentation
             from
             that
             Text
             is
             one
             principall
             cause
             and
             prop
             of
             Independency
             ,
             yea
             of
             separation
             ,
             not
             onely
             from
             Sacraments
             ,
             but
             from
             Churches
             :
             he
             doth
             altogether
             misapprehend
             the
             businesse
             .
             For
             1.
             
             Separation
             from
             Churches
             is
             properly
             a
             renouncing
             of
             membership
             as
             unlawfull
             :
             our
             argument
             concerneth
             the
             unlawfulnesse
             of
             a
             particular
             act
             ,
             not
             of
             a
             membership
             in
             such
             a
             Church
             .
             2.
             
             The
             causes
             and
             motives
             of
             separation
             suppose
             either
             an
             unlawfull
             constitution
             of
             Churches
             ,
             or
             an
             unlawfull
             government
             of
             Churches
             ,
             or
             both
             ,
             so
             farre
             ,
             that
             they
             who
             separate
             hold
             it
             unlawfnll
             to
             continue
             their
             membership
             in
             Churches
             so
             constituted
             and
             governed
             ,
             or
             so
             much
             as
             to
             communicate
             and
             partake
             in
             the
             Sacrament
             with
             such
             Churches
             ,
             though
             they
             know
             no
             scandalous
             person
             admitted
             to
             the
             Sacrament
             .
             3.
             
             The
             great
             mistake
             lieth
             in
             this
             ,
             that
             our
             present
             controversie
             is
             apprehended
             to
             be
             whether
             every
             particular
             Christian
             hath
             power
             or
             liberty
             from
             Christ
             to
             withdraw
             from
             the
             Sacrament
             ,
             because
             of
             the
             admission
             of
             a
             scandalous
             person
             .
             Whereas
             our
             
             Question
             is
             onely
             of
             the
             Churches
             power
             to
             suspend
             a
             scandalous
             person
             from
             the
             Sacrament
             ,
             and
             when
             the
             Apostle
             vers
             .
             9.
             10
             ,
             11.
             forbiddeth
             to
             be
             mixed
             or
             so
             much
             as
             to
             eate
             with
             such
             and
             such
             scandalous
             members
             of
             the
             Church
             ,
             he
             meaneth
             of
             Church-discipline
             and
             Excommunication
             ,
             which
             he
             had
             begun
             to
             speak
             of
             ,
             and
             so
             he
             comes
             to
             shew
             them
             what
             kinde
             of
             persons
             c
             he
             would
             have
             to
             be
             excommunicated
             ,
             and
             used
             like
             that
             incestuous
             man.
             So
             
               Beza
               ,
               Bullinger
               ,
               Hunnius
               ,
               Gualther
               ,
               Martyr
               ,
               Tossanus
               ,
            
             and
             others
             upon
             the
             place
             .
             And
             long
             before
             all
             these
             Augustine
             and
             Beda
             plainly
             expound
             the
             Apostles
             words
             of
             a
             publique
             Ecclesiasticall
             Judgement
             ,
             past
             upon
             one
             who
             hath
             either
             confessed
             his
             offence
             or
             is
             formally
             accused
             and
             convict
             thereof
             ;
             and
             as
             they
             conceive
             ,
             that
             Text
             doth
             not
             at
             all
             justifie
             but
             doth
             rather
             condemne
             private
             Christians
             their
             separating
             from
             the
             Church
             ,
             because
             of
             a
             mixture
             of
             scandalons
             persons
             .
             I
             know
             we
             ought
             prudently
             and
             cautiously
             to
             endeavour
             the
             avoyding
             of
             the
             company
             and
             fellowship
             of
             scandalous
             brethren
             ,
             though
             not
             yet
             censured
             in
             the
             Church
             ,
             (
             which
             may
             be
             proved
             from
             other
             Scriptures
             )
             but
             that
             is
             not
             the
             point
             the
             Apostle
             is
             here
             upon
             :
             he
             meanes
             by
             
               no
               not
               to
               eate
            
             synecdochically
             ,
             the
             whole
             casting
             off
             of
             an
             excommunicate
             person
             ,
             and
             all
             that
             separation
             or
             withdrawing
             which
             is
             commanded
             to
             be
             made
             from
             him
             ,
             or
             if
             you
             will
             (
             by
             a
             metonimy
             of
             the
             effect
             for
             the
             cause
             )
             he
             meanes
             excommunication
             it selfe
             :
             and
             however
             ,
             the
             words
             immediately
             following
             prove
             that
             a
             publique
             judiciall
             act
             is
             intended
             as
             hath
             been
             said
             before
             .
          
           
             These
             things
             considered
             ,
             I
             shall
             not
             need
             to
             be
             led
             out
             of
             my
             way
             by
             M
             r
             Prynnes
             descanting
             upon
             the
             meaning
             of
             1
             Cor.
             5.
             11.
             how
             farre
             it
             prohibits
             civill
             communion
             and
             eating
             with
             a
             scandalous
             Christian
             ,
             being
             a
             railer
             or
             fornicator
             or
             Idolater
             ,
             &c.
             
             I
             confesse
             some
             of
             his
             limitations
             ,
             as
             namely
             ,
             that
             we
             may
             eate
             with
             such
             a●one
             in
             cases
             of
             expediency
             or
             when
             we
             can
             not
             avoyd
             it
             in
             civility
             nor
             without
             offence
             ,
             are
             very
             lubricke
             ,
             unsafe
             ,
             
             and
             ensnaring
             ,
             and
             at
             best
             it
             s
             but
             like
             that
             in
             Martials
             Epigramme
          
           
             
               Difficilis
               ,
               facilis
               ,
               jucundus
               ,
               acerbus
               es
               idem
               ;
            
             
               Nec
               tecum
               possum
               vivere
               ,
               nec
               sine
               te
               .
            
          
           
             But
             to
             treat
             of
             that
             case
             of
             conscience
             in
             generall
             is
             not
             
               hujus
               loci
            
             ;
             for
             this
             Text
             speaks
             of
             not
             eating
             with
             an
             excommunicate
             person
             .
             Neither
             yet
             shall
             I
             need
             here
             to
             examine
             M
             r
             Prynnes
             six
             considerations
             p.
             12
             ,
             13
             ,
             14.
             which
             he
             wisheth
             to
             be
             pondered
             by
             Separatists
             and
             Independents
             misled
             ,
             (
             as
             he
             thinks
             )
             by
             our
             fallacious
             argument
             :
             I
             hope
             he
             doth
             not
             mistake
             our
             Question
             so
             farre
             as
             to
             comprehend
             the
             sinfulnesse
             of
             any
             private
             Christian
             his
             receiving
             of
             the
             Sacrament
             ,
             when
             and
             where
             some
             scandalous
             sinners
             are
             admitted
             to
             the
             Sacrament
             ,
             that
             private
             Christian
             not
             being
             accessary
             to
             the
             sinne
             of
             the
             Minister
             and
             Eldership
             in
             admitting
             those
             scandalous
             sinners
             .
          
           
             Wherefore
             I
             will
             adde
             eight
             counterballancing
             considerations
             to
             prove
             from
             1
             Cor.
             5.
             *
             the
             first
             twelve
             verses
             thereof
             (
             all
             which
             M
             r
             Prynne
             conceiveth
             can
             not
             prove
             Excommunication
             )
             compared
             with
             2
             Cor.
             2.
             an
             Ecclesiasticall
             jurisdiction
             or
             power
             of
             censures
             ,
             and
             particularly
             of
             Excommunication
             .
          
           
             1.
             
             There
             was
             a
             censure
             inflicted
             upon
             the
             incestuous
             man
             by
             the
             Eldership
             of
             the
             Church
             of
             Corinth
             ,
             being
             assembled
             together
             1
             Cor.
             5.
             4
             ,
             5.
             
             Where
             read
             we
             that
             ever
             the
             Church
             was
             intentionally
             gathered
             together
             ,
             to
             cooperate
             with
             an
             Apostle
             in
             the
             exercise
             of
             his
             miraculous
             apostolicall
             power
             ?
             But
             we
             doe
             read
             that
             this
             mans
             punishment
             or
             censure
             was
             inflicted
             upon
             him
             not
             by
             the
             Apostle
             alone
             but
             by
             Many
             ,
             2
             Cor.
             2.
             6.
             
             Erastus
             pag.
             214
             ▪
             thinks
             that
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             (
             in
             our
             bookes
             rendered
             punishment
             ,
             and
             in
             the
             margent
             censure
             )
             was
             not
             excommunication
             ,
             but
             onely
             sharpe
             objurgation
             or
             reproofe
             .
             To
             this
             I
             have
             abundantly
             answered
             Book
             2.
             chap.
             9.
             and
             in
             
               Male
               audis
            
             pag.
             12
             ,
             13
             ,
             14.
             
             And
             if
             it
             should
             be
             granted
             that
             the
             man
             was
             not
             then
             excommunicate
             but
             sharply
             and
             publiquely
             rebuked
             (
             which
             indeed
             is
             the
             opinion
             of
             some
             )
             yet
             the
             Church
             of
             Corinth
             had
             proceeded
             to
             excommunication
             ,
             had
             not
             written
             to
             disswade
             them
             ,
             if
             the
             Apostle
             and
             take
             them
             off
             with
             a
             Sufficit
             ,
             which
             he
             neither
             needed
             nor
             would
             have
             done
             ,
             if
             they
             had
             power
             to
             doe
             no
             more
             ●o
             the
             offender
             then
             to
             rebuke
             him
             sharply
             .
             To
             conclude
             this
             
             point
             ,
             M
             Prynne
             granteth
             that
             1
             Cor.
             5.
             13.
             proveth
             excommunication
             ;
             and
             why
             the
             gathering
             together
             ,
             vers
             .
             4.
             should
             not
             be
             intended
             for
             the
             same
             worke
             ,
             I
             cannot
             imagine
             ?
             Some
             question
             there
             was
             of
             old
             whether
             the
             Apostles
             meaning
             vers
             .
             13.
             were
             not
             that
             the
             Corinthians
             should
             put
             away
             every
             man
             out
             of
             himselfe
             the
             evill
             of
             sinne
             .
             Which
             Augustine
             having
             somewhere
             left
             
               in
               medio
            
             ,
             doth
             in
             his
             Retractations
             correct
             ,
             (
             and
             Beda
             upon
             the
             place
             out
             of
             him
             tels
             us
             the
             very
             same
             )
             and
             expound
             it
             of
             the
             taking
             away
             of
             the
             evill
             man
             from
             the
             Church
             by
             Excommunication
             ,
             because
             saith
             he
             ,
             the
             Greeke
             can
             not
             be
             rendered
             
               hoc
               malum
            
             ,
             but
             
               hunc
               malum
            
             .
          
           
             2.
             
             They
             who
             had
             power
             to
             receive
             him
             and
             forgive
             him
             ,
             and
             to
             confirme
             their
             love
             towards
             him
             ,
             had
             power
             to
             cast
             him
             out
             and
             censure
             him
             ;
             but
             those
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             the
             Church
             officers
             of
             the
             Church
             of
             Corinth
             had
             power
             of
             the
             former
             ;
             Therefore
             of
             the
             latter
             .
             See
             2
             Cor.
             2.
             7
             ,
             8.
             
             The
             Apostle
             adviseth
             them
             to
             forgive
             the
             offender
             .
             How
             to
             forgive
             him
             ?
             not
             as
             man
             forgives
             a
             private
             injury
             :
             that
             was
             not
             the
             case
             .
             Nor
             onely
             by
             the
             doctrine
             of
             remission
             of
             sinnes
             applied
             to
             him
             
               in
               foro
               conscientiae
            
             ,
             upon
             evidence
             of
             his
             repentance
             :
             that
             any
             one
             Minister
             might
             doe
             .
             But
             the
             Apostle
             will
             have
             those
             many
             who
             had
             censured
             him
             consistorially
             and
             judicially
             ,
             to
             forgive
             him
             in
             the
             same
             manner
             .
             Which
             is
             yet
             further
             confirmed
             by
             that
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             that
             confirming
             of
             their
             love
             towards
             him
             vers
             .
             8.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             is
             
               ratum
               facere
            
             ,
             thence
             commeth
             not
             onely
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             but
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             When
             the
             Apostle
             will
             expresse
             a
             ratified
             or
             confirmed
             testament
             Galat.
             3.
             15.
             he
             cals
             it
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             From
             the
             same
             word
             Erasmus
             doth
             collect
             that
             the
             Apostle
             speaketh
             to
             them
             as
             the
             ordinary
             Judges
             who
             have
             power
             to
             confirme
             their
             love
             to
             that
             penitent
             sinner
             in
             an
             authoritative
             manner
             .
             And
             why
             doth
             the
             Apostle
             choose
             a
             word
             which
             properly
             signifi●th
             an
             authoritative
             confirming
             or
             ratifying
             of
             a
             thing
             ,
             if
             he
             were
             not
             speaking
             of
             a
             jurisdiction
             and
             power
             of
             inflicting
             and
             taking
             off
             againe
             censures
             ?
          
           
             3.
             
             The
             Apostle
             upon
             occasion
             of
             that
             offenders
             case
             ,
             puts
             the
             Corinthians
             in
             remembrance
             ,
             that
             they
             ought
             likewise
             to
             purge
             the
             Church
             from
             the
             mixture
             of
             other
             scandalous
             sinners
             ,
             1
             Cor.
             5.
             9
             ,
             10
             ,
             11
             ,
             12.
             
             The
             Chapter
             both
             begins
             and
             ends
             with
             
             the
             case
             of
             the
             incestuous
             man
             and
             his
             punishment
             ;
             which
             makes
             interpreters
             conceive
             ,
             that
             what
             is
             enterlaced
             concerning
             other
             scandalous
             sinners
             in
             the
             Church
             ,
             is
             to
             be
             understood
             of
             such
             as
             the
             Apostle
             would
             have
             to
             be
             censured
             in
             the
             same
             manner
             as
             that
             incestuous
             man.
             
          
           
             4.
             
             He
             instanceth
             in
             six
             cases
             ,
             (
             not
             intending
             an
             enumeration
             of
             all
             the
             particular
             cases
             of
             Excommunication
             )
             fornication
             ,
             covetousnesse
             ,
             (
             meaning
             covetousnesse
             scandalously
             and
             grossely
             manifested
             ,
             or
             practicall
             covetousnesse
             ,
             for
             of
             the
             heart
             God
             onely
             judgeth
             )
             idolatry
             ,
             railing
             ,
             drunkennesse
             ,
             extortion
             .
             His
             instancing
             in
             these
             ,
             tels
             us
             he
             intends
             not
             the
             case
             of
             private
             civill
             injuries
             ,
             but
             of
             scandals
             ,
             yea
             though
             the
             scandall
             be
             without
             the
             mixture
             of
             any
             civill
             or
             private
             injury
             ,
             as
             in
             the
             case
             of
             an
             Idolater
             or
             a
             drunkard
             .
          
           
             5.
             
             And
             even
             where
             there
             is
             a
             private
             injury
             wrapt
             up
             in
             the
             bosome
             of
             the
             scandall
             ,
             as
             in
             railing
             and
             extortion
             ,
             yet
             the
             Apostle
             there
             looketh
             upon
             them
             not
             qua
             injuries
             ,
             but
             qua
             scandals
             ;
             and
             in
             that
             notion
             ,
             he
             will
             have
             not
             onely
             the
             party
             particularly
             interrested
             and
             injured
             ,
             but
             the
             other
             members
             of
             the
             Church
             also
             to
             withdraw
             communion
             from
             the
             offender
             ;
             for
             he
             writeth
             to
             the
             whole
             Church
             of
             Corinth
             ,
             not
             to
             keepe
             company
             with
             such
             .
          
           
             6.
             
             When
             he
             saith
             ,
             
               with
               such
               a
               one
               no
               not
               to
               ●…ate
               ,
            
             he
             intimates
             by
             
               No
               not
            
             some
             further
             and
             greater
             punishment
             than
             not
             eating
             with
             him
             ,
             as
             hath
             been
             said
             before
             :
             If
             not
             so
             much
             as
             eating
             with
             him
             ,
             then
             muchlesse
             Church
             communion
             with
             him
             at
             the
             Lords
             Table
             .
          
           
             7.
             
             He
             meanes
             not
             of
             that
             withdrawing
             whereby
             each
             Christian
             may
             and
             ought
             to
             withdraw
             familiarity
             and
             fellowship
             from
             such
             a
             notorious
             scandalous
             sinner
             ,
             whose
             sinne
             is
             manifest
             before
             hand
             ,
             that
             he
             may
             keep
             himselfe
             pure
             ,
             and
             not
             partake
             of
             another
             mans
             sinne
             :
             In
             which
             case
             a
             member
             of
             one
             Church
             may
             withdraw
             familiar
             conversing
             with
             a
             scandalous
             member
             of
             another
             Church
             .
             But
             he
             speakes
             of
             such
             a
             withdrawing
             from
             and
             avoyding
             of
             the
             fellowship
             of
             a
             scandalous
             Brother
             ,
             as
             is
             done
             not
             by
             one
             or
             some
             few
             private
             Christians
             ,
             but
             by
             the
             whole
             Church
             (
             for
             hee
             writeth
             to
             the
             whole
             Church
             of
             Corinth
             ,
             not
             to
             company
             nor
             eate
             
             with
             such
             a
             one
             )
             I
             say
             ,
             by
             the
             whole
             Church
             ,
             whereof
             the
             offender
             was
             a
             member
             :
             and
             that
             not
             without
             a
             judiciall
             or
             consistoriall
             sentence
             ,
             vers
             .
             12.
             
             
               Doe
               not
               ye
               judge
               them
               that
               are
               within
               ?
            
             which
             can
             not
             be
             restricted
             to
             the
             judgement
             of
             Christian
             discretion
             and
             prudence
             (
             for
             so
             both
             the
             Apostles
             and
             they
             did
             judge
             those
             that
             were
             without
             ,
             to
             walke
             circumspectly
             toward
             them
             ,
             Col.
             4.
             5.
             and
             to
             beware
             of
             their
             evill
             .
             )
             But
             t
             is
             meant
             of
             censures
             and
             punishments
             inflicted
             by
             many
             ,
             that
             is
             ,
             by
             the
             Presbyters
             of
             that
             Church
             ,
             2
             Cor.
             2.
             6.
             
          
           
             8.
             
             And
             so
             I
             have
             touched
             upon
             the
             last
             consideration
             ,
             which
             is
             this
             .
             That
             as
             the
             fault
             was
             a
             scandall
             given
             to
             the
             Church
             ,
             and
             the
             judgement
             and
             censure
             was
             Ecclesiasticall
             ,
             not
             civill
             ,
             so
             that
             censure
             for
             that
             offence
             was
             inflicted
             onely
             upon
             Church
             members
             ,
             not
             upon
             unbelievers
             .
             If
             an
             unbeliever
             did
             a
             civill
             injury
             to
             a
             Christian
             ,
             the
             Christian
             was
             free
             to
             accuse
             the
             unbeliever
             (
             if
             he
             saw
             it
             good
             )
             before
             the
             civill
             Magistrate
             ,
             and
             there
             to
             seeke
             judgement
             and
             justice
             .
             Or
             the
             Christian
             was
             free
             to
             withdraw
             civill
             fellowship
             from
             the
             unbeliever
             ,
             which
             did
             him
             a
             civill
             injury
             ,
             which
             I
             suppose
             M
             r
             Prynne
             will
             easily
             grant
             .
             But
             this
             way
             of
             censuring
             and
             punishing
             a
             scandalous
             Church
             member
             ,
             did
             not
             agree
             to
             an
             Heathen
             who
             was
             an
             Idolater
             ,
             or
             drunkard
             ,
             or
             extortioner
             ,
             &c.
             
             Vers.
             10
             ,
             11
             ,
             12
             ,
             13.
             
             Thus
             I
             have
             proved
             Church
             censure
             from
             1
             Cor.
             5.
             compared
             with
             2
             Cor.
             2.
             without
             laying
             the
             weight
             of
             any
             argument
             upon
             
               Tradere
               Sathanae
            
             .
             Which
             I
             would
             not
             have
             to
             be
             understood
             ,
             as
             if
             I
             yeelded
             to
             our
             opposites
             ,
             that
             the
             delivering
             to
             Satan
             is
             not
             meant
             of
             Excommunication
             .
             My
             meaning
             is
             onely
             to
             make
             the
             shorter
             worke
             of
             the
             Erastian
             Antithesis
             .
             The
             weight
             of
             their
             arguments
             ,
             not
             of
             ours
             ,
             is
             laid
             upon
             
               Tradere
               Sathanae
            
             .
             But
             for
             my
             sence
             of
             the
             word
             ,
             I
             am
             of
             their
             opinion
             who
             interpret
             it
             of
             Excommunication
             ;
             and
             so
             doth
             Gualther
             himselfe
             .
             So
             doth
             the
             Syriack
             ,
             which
             readeth
             ,
             
               That
               you
            
             (
             Corinthians
             )
             
               may
               deliver
               such
               a
               one
               to
               Satan
               .
            
             If
             it
             was
             an
             an
             act
             of
             the
             Church
             of
             Corinth
             ,
             then
             it
             was
             a
             Church
             censure
             ,
             not
             a
             miracle
             .
             The
             Greeke
             doth
             also
             carry
             it
             to
             be
             an
             act
             of
             the
             Church
             of
             Corinth
             assembled
             together
             .
             We
             have
             also
             some
             (
             though
             not
             all
             )
             of
             the
             Ancients
             for
             us
             in
             this
             particular
             :
             as
             
               Balsamon
               in
               Canon
               .
               epist.
               Basilii
               ad
               Amphilo●…
               .
               C●…n
               .
            
             ●
             .
             observeth
             .
             Basil
             speaketh
             of
             some
             who
             at
             
             that
             time
             had
             been
             delivered
             to
             Satan
             for
             30
             yeeres
             ,
             that
             they
             might
             learn
             not
             to
             carry
             thnmselves
             filthily
             ,
             yea
             unnaturally
             ,
             as
             they
             had
             done
             formerly
             :
             concerning
             whom
             he
             adviseth
             that
             now
             after
             so
             long
             a
             time
             ,
             they
             might
             be
             (
             upon
             their
             spontaneous
             confession
             of
             their
             hainous
             offence
             )
             received
             againe
             into
             the
             Church
             .
             Hereupon
             Balsamonn
             oteth
             ,
             
               Those
               are
               said
               to
               be
               delivered
               to
               Satan
               ,
               who
               are
               separated
               from
               the
               communion
               of
               Christians
               .
            
          
        
         
           
             
               CHAP.
               VIII
            
             .
             Whether
             Judas
             received
             the
             Sacrament
             of
             the
             Lords
             Supper
             .
          
           
             M
             
             r.
             Prynne
             hath
             filled
             up
             a
             good
             part
             of
             his
             Vindication
             with
             the
             case
             of
             Iudas
             ,
             as
             going
             very
             farre
             in
             the
             deciding
             of
             this
             present
             contoversie
             .
             But
             as
             Protestant
             writers
             answer
             the
             Papists
             in
             the
             case
             of
             Peter
             ,
             that
             it
             cannot
             be
             proved
             tha●
             Peter
             was
             ever
             Bishop
             of
             Rome
             ,
             but
             rather
             that
             he
             was
             no●
             ;
             and
             if
             he
             had
             ,
             this
             cannot
             prove
             the
             Popes
             Supremacy
             :
             the
             like
             I
             say
             of
             this
             case
             of
             Iudas
             .
             M.
             Prynne
             shall
             never
             be
             able
             to
             prove
             that
             Iudas
             did
             receive
             the
             Sacrament
             of
             the
             Lords
             Supper
             :
             and
             if
             he
             could
             prove
             it
             ,
             yet
             it
             shall
             not
             at
             all
             helpe
             that
             cause
             which
             he
             maintaineth
             .
          
           
             I
             begin
             with
             the
             matter
             of
             fact
             ,
             whether
             Iudas
             received
             the
             Sacrament
             of
             the
             Lords
             Supper
             ,
             as
             well
             as
             the
             other
             Apostles
             ,
             which
             is
             the
             question
             by
             him
             stated
             .
             For
             decision
             whereof
             ,
             I
             hold
             it
             necessary
             ,
             first
             of
             all
             that
             these
             two
             things
             be
             premised
             ,
             concerning
             the
             harmony
             of
             the
             Evangelists
             in
             that
             matter
             of
             Iudas
             ,
             the
             use
             whereof
             we
             shall
             see
             afterwards
             .
             Matthew
             and
             Marke
             tell
             us
             Christs
             discourse
             of
             the
             Traytor
             at
             Table
             ,
             and
             the
             discovery
             of
             Iudas
             ,
             before
             the
             institution
             of
             the
             Sacrament
             .
             Luke
             hath
             the
             same
             thing
             after
             the
             institution
             and
             distribution
             of
             the
             Sacrament
             .
             So
             that
             either
             Matthew
             and
             Marke
             speak
             by
             anticipation
             ,
             or
             Luke
             speaketh
             by
             a
             recapitulation
             ;
             that
             is
             ,
             either
             Matthew
             and
             Marke
             put
             before
             what
             was
             done
             after
             ,
             or
             
             Luke
             puts
             after
             what
             was
             done
             before
             .
             Now
             that
             there
             is
             in
             Luke
             an
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             a
             narration
             of
             that
             after
             the
             institution
             which
             was
             indeed
             before
             the
             institution
             of
             the
             Sacrament
             ,
             may
             thus
             appeare
             .
             1.
             
             That
             very
             thing
             which
             Luke
             placeth
             after
             the
             institution
             and
             distribution
             of
             the
             Sacrament
             ,
             Luk.
             22.
             21
             ,
             22
             ,
             23.
             
             
               Behold
               the
               hand
               of
               him
               that
               betrayeth
               me
               is
               with
               me
               on
               the
               Table
               .
               And
               truly
               the
               sonne
               of
               man
               goeth
               as
               it
               was
               determined
               ,
               but
               woe
               unto
               that
               man
               by
               whom
               he
               is
               betrayed
               .
               And
               they
               began
               to
               enquire
               among
               themselves
               which
               of
               them
               it
               was
               that
               should
               doe
               this
               thing
               .
            
             The
             very
             same
             thing
             doe
             Matthew
             and
             Marke
             record
             before
             the
             institution
             of
             the
             Sacrament
             ,
             Matth.
             26.
             21.
             to
             26.
             
             Marke
             14.
             18.
             to
             22.
             and
             it
             is
             more
             credible
             that
             one
             of
             the
             Evangelists
             is
             to
             be
             reduced
             to
             the
             order
             of
             two
             ,
             rather
             than
             two
             to
             the
             order
             of
             one
             .
          
           
             2.
             
             Especially
             considering
             that
             Luke
             doth
             not
             relate
             the
             businesse
             of
             the
             last
             supper
             according
             to
             that
             order
             wherein
             things
             were
             acted
             or
             spoken
             ,
             as
             is
             manifest
             by
             Luke
             22.
             17.
             18.
             
             
               And
               he
               tooke
               the
               cup
               and
               gave
               thanks
               and
               said
               ,
               Take
               this
               and
               divide
               it
               among
               your selves
               .
            
             This
             though
             related
             before
             the
             taking
             and
             breaking
             of
             the
             bread
             ,
             yet
             it
             is
             but
             by
             an
             anticipation
             or
             preoccupation
             ,
             occasioned
             by
             that
             which
             had
             preceded
             vers
             .
             16.
             so
             to
             joyne
             the
             protestation
             of
             not
             drinking
             againe
             ,
             with
             that
             of
             not
             eating
             againe
             the
             Passeover
             with
             his
             Disciples
             :
             therefore
             
               Beza
               ,
               Salmeron
               ,
               Maldonat
            
             ,
             and
             others
             following
             Augustine
             and
             Euthymius
             doe
             resolve
             it
             is
             an
             anticipation
             ,
             even
             as
             Paul
             mentioneth
             the
             cup
             before
             the
             bread
             ,
             1
             Cor.
             10.
             16.
             
             I
             know
             some
             understand
             the
             cup
             mentioned
             Luke
             22.
             17.
             to
             be
             the
             Paschall
             cup
             ;
             others
             ,
             to
             be
             the
             cup
             in
             the
             ordinary
             supper
             ;
             but
             to
             me
             its
             plaine
             that
             it
             was
             the
             Eucharisticall
             cup
             ;
             yea
             M
             r
             Prynne
             takes
             it
             so
             pag.
             25.
             because
             that
             which
             Luke
             saith
             of
             that
             cup
             ,
             that
             Christ
             tooke
             it
             ,
             and
             gave
             thankes
             ,
             and
             gave
             it
             to
             the
             Disciples
             ,
             that
             they
             might
             all
             drinke
             of
             it
             ,
             and
             told
             them
             he
             would
             not
             drinke
             with
             them
             any
             more
             of
             the
             fruit
             of
             the
             Vine
             till
             the
             Kingdome
             of
             God
             should
             come
             ;
             all
             this
             is
             the
             very
             same
             which
             Matthew
             and
             Marke
             record
             of
             the
             Eucharisticall
             cup.
             Therefore
             our
             Non-conformists
             were
             wont
             to
             argue
             from
             that
             place
             ,
             that
             the
             Minister
             ought
             not
             to
             give
             the
             Sacramentall
             elements
             to
             each
             communicant
             out
             of
             his
             owne
             hand
             ,
             but
             that
             the
             communicant●
             
             ought
             to
             divide
             the
             elements
             among
             themselves
             ,
             because
             Christ
             saith
             in
             that
             place
             ,
             of
             the
             cup
             ,
             
               Divide
               it
               among
               your selves
            
             .
          
           
             3.
             
             Luke
             saith
             not
             that
             after
             Supper
             ,
             or
             after
             they
             had
             done
             with
             the
             Sacrament
             ,
             Christ
             told
             his
             Disciples
             that
             one
             of
             them
             should
             betray
             him
             ;
             onely
             he
             addeth
             ,
             after
             the
             History
             of
             the
             Sacrament
             ,
             what
             Chrst
             said
             concerning
             the
             Traytor
             .
             But
             Matthew
             and
             Marke
             doe
             not
             onely
             record
             Christs
             words
             concerning
             the
             Traytor
             before
             they
             make
             narration
             concerning
             the
             Sacrament
             ,
             but
             they
             record
             expresly
             that
             that
             discourse
             and
             the
             discovery
             of
             the
             Traytor
             was
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               as
               they
               did
               eate
               ,
               Matth.
            
             26.
             21.
             
             Marke
             14.
             18.
             
             
               Now
               when
               the
               evening
               was
               come
               he
               sate
               down
               with
               the
               twelve
               ,
            
             and
             immediately
             followeth
             ,
             as
             the
             first
             purpose
             which
             Christ
             spake
             of
             ,
             
               and
               as
               they
               did
               eate
               ,
               he
               said
               ,
               verily
               I
               say
               unto
               you
               ,
               that
               one
               of
               you
               shall
               betray
               me
               .
            
             Which
             could
             not
             be
             so
             ,
             if
             Luke
             relate
             Christs
             words
             concerning
             the
             Traytor
             in
             that
             order
             in
             which
             they
             were
             first
             uttered
             ;
             for
             Luke
             having
             told
             us
             verse
             22.
             that
             Christ
             tooke
             the
             cup
             after
             Supper
             and
             said
             ,
             
               This
               cup
               is
               the
               new
               Testament
               ,
               &c.
            
             addeth
             ,
             
               But
               behold
               the
               hand
               of
               him
               that
               betrayeth
               me
               is
               with
               me
               on
               the
               Table
               .
            
             So
             that
             if
             this
             were
             the
             true
             order
             ,
             Christ
             did
             not
             tell
             his
             Disciples
             concerning
             the
             Traytor
             ,
             as
             they
             did
             eate
             (
             which
             Matthew
             and
             Marke
             doe
             say
             )
             but
             after
             they
             had
             done
             eating
             .
             If
             it
             be
             said
             that
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             may
             suffer
             this
             sence
             ,
             when
             they
             had
             eaten
             ,
             or
             having
             eaten
             .
             I
             answer
             ,
             the
             context
             will
             not
             suffer
             that
             sence
             ;
             for
             they
             were
             indeed
             eating
             in
             the
             time
             of
             that
             discourse
             ,
             Matth.
             26.
             23.
             
             
               He
               that
               dippeth
               his
               hand
               with
               me
               in
               the
               dish
               the
               same
               shall
               betray
               me
               ,
            
             Jos.
             13.
             26.
             
             
               He
               it
               is
               to
               whom
               I
               shall
               give
               a
               sop
               after
               I
               have
               dipped
               it
               .
            
          
           
             4.
             
             
               Musculus
               in
               loc
               .
               com
               .
               de
               caen
               .
               dom
               .
               pag.
            
             362.
             gives
             this
             reason
             out
             of
             Rupertus
             ,
             why
             Lukes
             narration
             of
             Christs
             words
             concerning
             the
             Traytor
             ,
             is
             placed
             by
             a
             recapitulation
             after
             the
             Sacrament
             :
             because
             Luke
             is
             the
             onely
             Evangelist
             who
             writeth
             distinctly
             of
             the
             Paschall
             Supper
             ,
             and
             what
             Christ
             said
             at
             that
             Supper
             :
             and
             having
             once
             fallen
             upon
             that
             purpose
             ,
             the
             connexion
             of
             the
             matter
             did
             require
             that
             he
             should
             immediately
             adde
             the
             story
             of
             the
             E●charisticall
             Supper
             ,
             without
             interlacing
             that
             of
             the
             Traytor
             .
             Which
             reason
             will
             passe
             for
             good
             
             with
             such
             as
             think
             Iudas
             did
             eate
             of
             the
             Paschalll
             Supper
             ,
             and
             that
             Christs
             words
             concerning
             him
             were
             spoken
             at
             the
             Paschall
             Supper
             ,
             which
             I
             greatly
             doubt
             of
             .
          
           
             5.
             
             M
             r
             Prynne
             pag.
             18.
             doth
             in
             effect
             grant
             the
             same
             thing
             that
             I
             say
             ;
             for
             he
             saith
             ,
             
               that
               Matthew
               and
               Marke
               record
               that
               immediatly
               before
               the
               institution
               of
               the
               Sacrament
               ,
               as
               they
               sate
               at
               meat
               Jesus
               said
               unto
               the
               twelve
               ,
               Verily
               one
               of
               you
               shall
               betray
               me
               ,
               whereupon
               they
               began
               to
               be
               sorrowfull
               and
               to
               say
               unto
               him
               ,
               &c.
               
            
             He
             addeth
             ,
             that
             Iudas
             was
             
               the
               last
               man
               that
               said
               ,
               Is
               it
               I
               ?
               immediately
               before
               the
               institution
               ,
            
             as
             
               Matthew
               records
            
             .
             But
             of
             Luke
             he
             saith
             onely
             thus
             much
             ,
             that
             he
             
               placeth
               these
               words
               of
               Christ
               concerning
               Judas
               his
               betraying
               him
               ,
               after
               the
               institution
               and
               distribution
               of
               the
               Sacrament
               ,
               not
               before
               it
               .
            
             If
             it
             be
             thus
             as
             M
             r
             Prynne
             acknowledgeth
             ,
             that
             Matthew
             and
             Marke
             record
             ,
             that
             Christ
             had
             that
             discourse
             concerning
             Iudas
             before
             the
             institution
             of
             the
             Sacrament
             ,
             then
             most
             certainly
             it
             was
             before
             the
             institution
             of
             the
             Sacrament
             ,
             because
             it
             must
             needs
             be
             true
             which
             Matthew
             and
             Marke
             say
             .
             Whence
             ●t
             will
             necessarily
             follow
             that
             Luke
             doth
             not
             mention
             that
             discourse
             concerning
             Iudas
             in
             its
             proper
             place
             ,
             and
             this
             doth
             not
             offer
             the
             least
             violence
             to
             the
             Text
             in
             Luke
             ,
             because
             he
             doth
             not
             say
             that
             Christ
             spake
             these
             words
             after
             the
             Sacrament
             ,
             onely
             he
             placeth
             these
             words
             after
             the
             Sacrament
             ,
             as
             M
             r
             Prynne
             saith
             rightly
             .
             When
             Scripture
             saith
             that
             such
             a
             thing
             was
             done
             at
             such
             a
             time
             ,
             it
             must
             be
             so
             believed
             .
             But
             when
             Scripture
             mentioneth
             one
             thing
             after
             another
             ,
             that
             will
             not
             prove
             that
             the
             thing
             last
             mentioned
             was
             last
             done
             .
             More
             plainly
             Master
             Prynne
             pag.
             26
             ,
             27.
             tels
             us
             that
             the
             Sacrament
             was
             given
             after
             Christ
             had
             particularly
             informed
             his
             Disciples
             that
             one
             of
             them
             should
             betray
             him
             ,
             which
             he
             proves
             from
             Ioh.
             13.
             18.
             to
             28.
             
             Matth.
             26.
             20.
             to
             36.
             
             Marke
             14.
             18.
             to
             22.
             
             Luke
             22.
             21
             ,
             22
             ,
             23.
             
             Whence
             it
             follows
             inevitably
             by
             his
             owne
             confession
             ,
             that
             Matthew
             and
             Marke
             recording
             that
             discourse
             about
             Iudas
             after
             the
             Sacrament
             ,
             doe
             place
             it
             in
             the
             proper
             order
             ;
             and
             that
             Luke
             mentioning
             that
             discourse
             about
             Iudas
             after
             the
             Sacrament
             ,
             doth
             not
             place
             it
             in
             its
             owne
             place
             .
             This
             is
             the
             first
             thing
             which
             I
             thought
             good
             to
             premise
             ,
             which
             will
             easily
             take
             off
             the
             strongest
             argument
             which
             ever
             I
             heard
             alledged
             for
             Iudas
             his
             receiving
             of
             the
             Sacrament
             ,
             namely
             this
             ,
             that
             Luke
             immediately
             
             after
             the
             institution
             and
             distribution
             of
             the
             Sacrament
             addeth
             ,
             
               But
               behold
               the
               hand
               of
               him
               that
               betrayeth
               me
               is
               with
               me
               at
               the
               Table
               .
            
             If
             these
             words
             were
             not
             uttered
             by
             Christ
             in
             that
             order
             wherein
             Luke
             placeth
             them
             (
             which
             I
             have
             proved
             )
             then
             the
             argument
             is
             not
             conclusive
             .
          
           
             The
             second
             thing
             to
             be
             premised
             ,
             is
             this
             :
             that
             the
             story
             which
             we
             have
             Ioh
             13.
             from
             the
             beginning
             to
             verse
             31.
             concerning
             the
             Supper
             at
             which
             Christ
             discoursed
             of
             Iudas
             and
             gave
             him
             the
             sop
             ,
             after
             which
             he
             went
             immediately
             out
             ,
             was
             neither
             in
             Bethany
             two
             daies
             before
             the
             Passeover
             ,
             as
             the
             
               Antidote
               Animadverted
            
             tels
             us
             pag
             5.
             nor
             yet
             after
             the
             institution
             of
             the
             Sacrament
             ,
             as
             M
             r
             Prynne
             tels
             us
             ,
             Vindic.
             pag.
             25.
             herein
             differing
             either
             from
             himselfe
             or
             his
             friend
             .
             That
             Supper
             in
             Bethany
             ,
             the
             Pamphlet
             saith
             ,
             was
             two
             daies
             before
             the
             Passeover
             ;
             but
             some
             Interpreters
             collect
             from
             Iohn
             12.
             1
             ,
             2.
             it
             was
             longer
             before
             ;
             Christ
             having
             come
             to
             Bethany
             six
             daies
             before
             ,
             and
             after
             that
             Supper
             the
             next
             day
             Christ
             did
             ride
             into
             Ierusalem
             on
             a
             young
             Asse
             ,
             and
             the
             people
             cried
             
               Hosanna
               ,
               Joh.
            
             12.
             12.
             the
             very
             story
             which
             we
             have
             Matth.
             21.
             
             Marke
             saith
             that
             two
             daies
             before
             the
             Passeover
             the
             chiefe
             Priests
             and
             Scribes
             sought
             how
             to
             put
             Christ
             to
             death
             ,
             but
             he
             doth
             not
             say
             that
             the
             Supper
             in
             Bethany
             was
             two
             daies
             before
             the
             Passeover
             .
             But
             of
             this
             I
             will
             not
             contend
             ,
             whenever
             it
             was
             ,
             it
             is
             not
             much
             materiall
             to
             the
             present
             question
             ,
             there
             was
             nothing
             at
             that
             Supper
             concerning
             Iudas
             ,
             but
             a
             rebuking
             of
             him
             for
             having
             indignation
             at
             the
             spending
             of
             the
             Alabaster
             box
             of
             Oyntment
             ,
             and
             from
             that
             he
             sought
             opportunity
             to
             betray
             Christ
             :
             But
             the
             discourse
             between
             Christ
             and
             his
             Apostles
             concerning
             one
             of
             them
             that
             should
             betray
             him
             ,
             and
             their
             asking
             him
             one
             by
             one
             
               Is
               it
               I
            
             ?
             was
             in
             the
             very
             night
             of
             the
             Passeover
             ,
             as
             is
             cleare
             Matth.
             26.
             19
             ,
             20
             ,
             to
             26.
             
             Marke
             14.
             16
             ,
             to
             22.
             
             So
             that
             the
             story
             Ioh.
             13.
             18.
             to
             30.
             being
             the
             same
             with
             that
             in
             Matthew
             and
             Marke
             ,
             could
             not
             be
             two
             daies
             before
             the
             Passeover
             .
             And
             if
             two
             daies
             before
             Christ
             had
             discovered
             to
             Iohn
             who
             should
             betray
             him
             ,
             by
             giving
             the
             sop
             to
             Iudas
             ,
             how
             could
             every
             one
             of
             the
             Disciples
             (
             and
             so
             Iohn
             among
             the
             rest
             )
             be
             ignorant
             of
             it
             two
             daies
             after
             ,
             which
             made
             every
             one
             of
             them
             to
             aske
             
               Is
               it
               I
            
             ?
             Finally
             ,
             that
             very
             night
             in
             which
             the
             Lord
             Jesus
             did
             institue
             the
             Sacrament
             ,
             the
             Disciples
             
             began
             to
             be
             sorrowfull
             ,
             and
             began
             to
             enquire
             which
             of
             them
             it
             was
             that
             should
             betray
             him
             ,
             Matth.
             26.
             22.
             
             Marke
             14.
             19.
             
             Luke
             22.
             23.
             
             But
             if
             Christ
             had
             told
             them
             two
             daies
             before
             that
             one
             of
             themselves
             who
             did
             sit
             at
             Table
             with
             him
             should
             betray
             him
             ,
             surely
             they
             had
             at
             that
             time
             begun
             to
             be
             sorrowfull
             and
             to
             aske
             every
             one
             
               Is
               it
               I
            
             ?
          
           
             That
             which
             hath
             been
             said
             doth
             also
             discover
             that
             other
             mistake
             that
             the
             discourse
             at
             Table
             concerning
             the
             Traytor
             ,
             and
             the
             giving
             of
             the
             sop
             to
             
               Iudas
               Ioh.
            
             13.
             was
             after
             the
             institution
             of
             the
             Sacrament
             .
             If
             it
             were
             after
             ,
             then
             either
             that
             in
             Iohn
             is
             not
             the
             same
             with
             the
             discourse
             concerning
             the
             Traytor
             mentioned
             by
             Matthew
             and
             Marke
             ;
             or
             otherwise
             Matthew
             and
             Marke
             speake
             by
             anticipation
             .
             But
             I
             have
             proved
             both
             that
             the
             true
             order
             is
             in
             Matthew
             and
             Marke
             ,
             and
             that
             the
             discourse
             concerning
             the
             Traytor
             mentioned
             by
             Iohn
             must
             be
             in
             the
             Evangelicall
             harmony
             put
             together
             with
             that
             in
             Matthew
             and
             Marke
             ,
             as
             making
             one
             and
             the
             same
             story
             .
             And
             if
             this
             in
             Iohn
             had
             been
             posterior
             to
             that
             in
             Matthew
             ,
             then
             why
             doth
             M
             r
             Prynne
             himselfe
             joyn
             these
             together
             as
             one
             ,
             pag.
             18
             ,
             19.
             
          
           
             These
             things
             premised
             ,
             I
             come
             to
             the
             arguments
             which
             prove
             that
             Iudas
             did
             not
             receive
             the
             Sacrament
             of
             the
             Lords
             Supper
             .
          
           
             The
             first
             argument
             (
             which
             was
             by
             me
             touched
             in
             that
             Sermon
             so
             much
             quarrelled
             by
             M
             r
             Prynne
             )
             is
             this
             .
             It
             is
             said
             of
             
               Iudas
               ,
               Ioh.
            
             13.
             30.
             
             
               He
               then
               having
               received
               the
               sop
               went
               immediatly
               out
               .
            
             But
             this
             sop
             or
             morsell
             was
             given
             him
             before
             the
             Sacrament
             ,
             whiles
             they
             were
             yet
             eating
             the
             other
             Supper
             ,
             at
             the
             end
             whereof
             Christ
             did
             institute
             the
             Sacrament
             .
             Therefore
             Iudas
             went
             away
             before
             the
             Sacrament
             .
             Let
             us
             heare
             M
             r
             Prynnes
             four
             answers
             to
             this
             argument
             ,
             pag.
             24
             ,
             25.
             
             First
             ,
             saith
             he
             ,
             Iudas
             went
             not
             out
             till
             after
             Supper
             ,
             Iohn
             13.
             2.
             
               and
               Supper
               being
               ended
               ,
               &c.
               
            
             Answ.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             will
             not
             prove
             that
             the
             Supper
             was
             fully
             ended
             .
             The
             Centurists
             Gent.
             1.
             lib.
             1.
             cap.
             10.
             explaine
             Iohn
             13.
             2.
             thus
             ,
             
               Magnâ
               caenae
               hujus
               parte
               peractâ
               ,
               A
               great
               part
               of
               this
               Supper
               being
               done
            
             ;
             yea
             the
             Greek
             may
             be
             as
             well
             turned
             thus
             ,
             
               When
               they
               were
               at
               Supper
            
             ,
             as
             the
             late
             English
             Annotations
             have
             it
             .
             
               Ludovicus
               de
               Dieu
            
             chooseth
             this
             sence
             .
             Salmeron
             and
             others
             proue
             it
             from
             verse
             4.
             
             
               He
               riseth
               from
               Supper
            
             ,
             with
             vers
             .
             12
             ▪
             
             he
             sate
             down
             againe
             to
             Supper
             ,
             and
             dipped
             the
             sop
             .
             Take
             but
             two
             like
             instances
             in
             this
             same
             story
             of
             the
             passion
             ,
             Matth.
             26.
             6.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               Now
               when
               Jesus
               was
               in
               Bethany
               ,
            
             not
             ,
             
               after
               Jesus
               was
               in
               Bethany
               .
               Matth.
            
             26.
             20.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               Now
               when
               the
               even
               was
               come
               ,
            
             not
             ,
             
               when
               the
               even
               was
               ended
            
             .
             His
             second
             answer
             ,
             that
             all
             the
             other
             three
             Evangelists
             prove
             that
             Iudas
             was
             present
             at
             the
             Sacrament
             ,
             is
             but
             
               petitio
               principii
            
             .
             Thirdly
             (
             saith
             he
             )
             the
             Sacrament
             was
             not
             instituted
             after
             Supper
             ,
             but
             as
             they
             sat
             at
             Supper
             .
             Answ.
             It
             was
             indeed
             instituted
             while
             they
             were
             sitting
             at
             supper
             ,
             or
             before
             they
             rose
             from
             supper
             ,
             so
             that
             they
             were
             still
             continuing
             in
             a
             Table
             gesture
             ;
             yet
             the
             actions
             must
             needs
             be
             distinguished
             ,
             for
             they
             did
             not
             at
             the
             same
             instant
             receive
             the
             Sacrament
             ,
             and
             eate
             of
             another
             supper
             too
             .
             And
             though
             it
             be
             said
             of
             the
             bread
             ,
             that
             
               as
               they
               did
               eate
               ,
               Jesus
               tooke
               bread
               ,
            
             yet
             of
             the
             cup
             Paul
             and
             Luke
             say
             ,
             that
             Jesus
             tooke
             it
             
               after
               Supper
            
             ,
             that
             is
             ,
             after
             they
             had
             done
             eating
             ;
             therefore
             certainly
             after
             Iudas
             got
             the
             sop
             and
             went
             away
             ,
             at
             which
             instant
             they
             had
             not
             done
             eating
             .
             Neither
             is
             there
             any
             ground
             at
             all
             Luke
             22.
             17.
             to
             prove
             that
             he
             tooke
             the
             cup
             during
             supper
             ,
             as
             M
             r
             Prynne
             conceiveth
             .
             But
             finding
             no
             strength
             herein
             ,
             he
             addeth
             :
             that
             some
             learned
             men
             are
             of
             opinion
             that
             
             Christ
             had
             that
             night
             
               first
               his
               paschall
               supper
               ,
               at
               the
               close
               whereof
               he
               instituted
               his
               own
               Supper
               .
               Secondly
               ,
               an
               ordinary
               supper
               which
               succeeded
               the
               institution
               of
               his
               own
               ,
               in
               imitation
               whereof
               the
               Corinthians
               and
               Primitive
               Christians
               had
               their
               love
               feasts
               ,
               which
               they
               did
               eat
               immediately
               after
               the
               Lords
               Supper
               :
               and
               this
               is
               more
               then
               intimated
               John
            
             13.
             v.
             2
             ,
             12
             ,
             to
             31
             ,
             
               &c.
               therefore
               Lukes
               after
               Supper
               he
               tooke
               the
               cup
               ,
               must
               be
               meant
               onely
               after
               the
               Paschall
               supper
               ,
               not
               th●…
               other
               Supper
               .
            
          
           
             Answ.
             I
             verily
             believe
             that
             beside
             the
             Paschall
             and
             Eucharisticall
             suppers
             ,
             Christ
             and
             his
             Disciples
             had
             that
             night
             a
             common
             or
             ordinary
             supper
             ,
             and
             so
             think
             Calvin
             and
             Beza
             upon
             Matth.
             26.
             20.
             
             Pareus
             upon
             Matth.
             26.
             21.
             
             Fulk
             on
             1.
             
             Cor.
             11.
             23.
             
             
               Cartwright
               ibid.
            
             and
             in
             his
             Harmony
             lib.
             3.
             pag.
             173.
             
             Pelargus
             in
             Ioh.
             13.
             quaest
             .
             2.
             
             Tossanu●…
             in
             Matth.
             26.
             
             Tolet
             and
             Maldon●…
             upon
             Iohn
             13.
             2.
             
             
               Iansenius
               cone
               .
               evang
            
             .
             cap.
             131.
             and
             divers
             others
             .
             I
             am
             very
             glad
             that
             M
             r
             Prynn●…
             grants
             it
             ;
             and
             I
             approve
             his
             reason
             ,
             that
             in
             the
             Paschall
             supper
             we
             read
             of
             no
             sops
             ,
             
             nor
             ought
             to
             dip
             them
             in
             .
             The
             Jewes
             indeed
             tell
             us
             of
             a
             sauce
             in
             the
             Passeover
             which
             they
             call
             Chareseth
             :
             but
             I
             suppose
             Christ
             kept
             the
             Passeover
             according
             to
             the
             Law
             ,
             and
             did
             not
             tie
             himselfe
             to
             rites
             which
             had
             come
             in
             by
             tradition
             .
             I
             could
             bring
             other
             reasons
             to
             prove
             an
             ordinary
             supper
             ,
             if
             it
             were
             here
             necessary
             .
             But
             what
             gaineth
             M
             r
             Prynne
             hereby
             ?
             surely
             he
             loseth
             much
             ,
             a●
             shall
             appeare
             afterwards
             .
          
           
             2.
             
             Whereas
             he
             thinks
             the
             common
             supper
             at
             which
             Christ
             did
             wash
             his
             Disciples
             feet
             ,
             and
             discover
             Iudas
             ,
             and
             give
             him
             the
             sop
             ,
             was
             after
             the
             Sacrament
             ,
             as
             I
             know
             not
             those
             learned
             men
             that
             thinke
             as
             he
             doth
             in
             this
             point
             ,
             so
             ●t
             is
             more
             than
             he
             can
             prove
             .
             The
             contrary
             hath
             been
             proved
             from
             Matthew
             and
             Marke
             who
             record
             that
             the
             discourse
             concerning
             Iudas
             was
             while
             they
             were
             eating
             that
             supper
             which
             preceded
             the
             Sacrament
             ;
             so
             that
             the
             giving
             of
             the
             sop
             to
             Iudas
             must
             be
             before
             the
             Sacrament
             .
             But
             after
             the
             Sacrament
             both
             Matthew
             and
             Marke
             doe
             immediately
             adde
             ,
             
               and
               when
               they
               had
               sung
               a
               hymne
               they
               went
               out
               into
               the
               mount
               of
               Olives
               .
            
          
           
             3.
             
             As
             for
             that
             of
             the
             Corinthians
             ,
             the
             very
             place
             cited
             by
             himselfe
             maketh
             against
             him
             ,
             1
             Cor.
             11.
             21.
             for
             when
             they
             came
             together
             to
             eate
             the
             Lords
             Supper
             ,
             every
             one
             did
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             first
             take
             his
             owne
             supper
             ,
             and
             that
             in
             imitation
             of
             Christ
             who
             gave
             the
             Sacrament
             after
             supper
             .
             So
             
               Aquinas
               ,
               Lyra
            
             ,
             and
             others
             following
             Augustine
             .
             This
             taking
             first
             or
             before
             ,
             d
             hath
             reference
             to
             the
             Sacrament
             ;
             because
             it
             is
             spoken
             of
             every
             one
             who
             came
             to
             the
             Lords
             Table
             ,
             
               every
               one
               taketh
               before
               his
               owne
               supper
               ,
            
             which
             made
             such
             a
             disparity
             that
             one
             was
             hungry
             and
             another
             drunken
             at
             the
             Sacrament
             ,
             the
             poore
             having
             too
             little
             ,
             and
             the
             rich
             too
             much
             at
             their
             owne
             supper
             .
          
           
             4.
             
             The
             example
             of
             the
             ancient
             Christians
             will
             helpe
             him
             as
             little
             .
             I
             finde
             no
             such
             thing
             in
             
               Tertullians
               Apologetik
            
             ,
             as
             the
             eating
             of
             the
             love
             feasts
             immediately
             after
             the
             Lords
             Supper
             .
             But
             I
             finde
             both
             in
             the
             e
             African
             Canons
             and
             in
             f
             Augustine
             ,
             and
             
             in
             g
             
               Walafridus
               Strabo
            
             that
             once
             in
             the
             yeere
             (
             and
             oftner
             by
             divers
             )
             the
             Sacrament
             was
             received
             after
             the
             ordinary
             meat
             for
             a
             commemoration
             of
             that
             which
             Christ
             did
             in
             the
             night
             wherein
             he
             was
             betrayed
             .
             It
             had
             been
             formerly
             in
             use
             among
             diver●
             to
             take
             the
             Sacrament
             ordinarily
             after
             meat
             ,
             till
             the
             African
             Councell
             discharged
             it
             ,
             as
             
               Laurentius
               de
               la
               barre
            
             observeth
             in
             the
             notes
             upon
             Tertullian
             pag.
             339.
             
               edit
               .
               Paris
            
             .
             1580.
             
             
               Augustine
               epist.
            
             118.
             cap.
             5.
             
             &
             6.
             answereth
             certaine
             quaeries
             of
             Ianuarius
             ,
             concerning
             eating
             or
             not
             eating
             before
             the
             Sacrament
             .
             He
             saith
             that
             Christ
             did
             indeed
             give
             the
             Sacrament
             after
             supper
             ,
             and
             that
             the
             Corinthians
             did
             also
             take
             it
             after
             supper
             :
             but
             that
             the
             Scripture
             hath
             not
             tied
             us
             to
             follow
             these
             examples
             ,
             but
             left
             us
             at
             liberty
             .
             And
             upon
             this
             ground
             he
             defendeth
             the
             Churches
             custome
             at
             that
             time
             of
             taking
             the
             Sacrament
             fasting
             ,
             for
             greater
             reverence
             to
             the
             Ordinance
             .
             But
             in
             this
             he
             speakes
             plainly
             ,
             h
             that
             when
             Christ
             was
             eating
             with
             the
             Disciples
             ,
             and
             telling
             them
             that
             one
             of
             them
             should
             betray
             him
             ,
             he
             had
             not
             then
             given
             the
             Sacrament
             .
             With
             Augustines
             judgement
             agreeth
             that
             Epistle
             of
             Chrysostome
             ,
             where
             answering
             an
             objection
             which
             had
             been
             made
             against
             him
             ,
             that
             he
             had
             given
             the
             Sacrament
             to
             some
             that
             were
             not
             fasting
             ,
             he
             denieth
             the
             fact
             ,
             but
             addeth
             ,
             if
             he
             had
             done
             so
             ,
             it
             had
             been
             no
             sinne
             ,
             because
             Christ
             gave
             the
             Sacrament
             to
             the
             Apostles
             after
             they
             had
             supped
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Let
               them
               depose
            
             ,
             saith
             he
             ,
             
               the
               Lord
               himselfe
               ,
               who
               gave
               the
               communion
               after
               supper
               .
            
             In
             commemoration
             whereof
             the
             ancient
             Church
             (
             even
             when
             they
             received
             the
             Sacrament
             fasting
             at
             other
             times
             ,
             yet
             )
             upon
             the
             passion
             day
             called
             
               Good
               Friday
            
             received
             it
             after
             meales
             ,
             as
             I
             proved
             before
             .
             And
             this
             I
             also
             adde
             by
             the
             way
             ,
             that
             though
             ▪
             Paul
             condemneth
             the
             Corinthians
             for
             eating
             their
             love
             feast
             in
             the
             Church
             ,
             yet
             he
             allowes
             them
             to
             eate
             at
             home
             before
             they
             come
             to
             the
             Lords
             Table
             ,
             as
             the
             
               Centurists
               ,
               cent
            
             .
             1.
             lib.
             2.
             cap.
             6.
             pag.
             384.
             prove
             from
             1
             Cor.
             11.
             34.
             
             
               And
               if
               any
               man
               hunger
               let
               him
               eate
               at
               home
               ,
               that
               ye
               come
               not
               altogether
               unto
               condemnation
               .
               Casaubon
               Exerc.
            
             16.
             pag.
             367.
             
               edit
               .
               Francof
            
             .
             1615.
             thinks
             it
             was
             in
             imitation
             of
             Christs
             example
             that
             those
             Egyptians
             mentioned
             by
             Socrates
             did
             take
             the
             Sacrament
             at
             night
             after
             they
             had
             liberally
             supped
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               being
               filled
               with
               all
               sorts
               of
               meats
               .
            
          
           
           
             I
             conclude
             therefore
             that
             when
             Luke
             saith
             
               after
               supper
               he
               took
               the
               cup
               ,
            
             the
             meaning
             is
             ,
             after
             both
             paschall
             and
             common
             supper
             ,
             and
             that
             there
             was
             no
             other
             eating
             after
             the
             Sacrament
             that
             night
             ,
             and
             so
             consequently
             the
             giving
             of
             the
             sop
             to
             Iudas
             must
             needs
             be
             before
             the
             Sacrament
             ;
             and
             his
             going
             out
             immediately
             after
             the
             sop
             proves
             that
             he
             did
             not
             receive
             the
             Sacrament
             .
          
           
             But
             M
             r
             Prynne
             gives
             us
             a
             fourth
             answer
             ,
             which
             is
             the
             last
             (
             but
             a
             very
             weake
             )
             refuge
             .
             The
             word
             immediately
             ,
             saith
             he
             ,
             
               many
               times
               in
               our
               common
               speech
               signifieth
               soon
               after
               ,
               or
               not
               long
               after
               ,
               as
               we
               usually
               say
               we
               will
               doe
               this
               or
               that
               immediately
               ,
               instantly
               ,
               presently
               ,
               whenas
               we
               mean
               onely
               speedily
               ,
               within
               a
               short
               time
               .
               Answ.
            
             1.
             
             This
             is
             no
             good
             report
             which
             M
             r
             Prynne
             brings
             upon
             the
             English
             tongue
             ,
             that
             men
             promise
             to
             doe
             a
             thing
             immediately
             ,
             when
             they
             do
             not
             mean
             to
             doe
             it
             immediately
             .
             I
             hope
             every
             conscientious
             man
             will
             be
             loath
             to
             say
             immediately
             ,
             except
             when
             he
             meanes
             immediately
             ,
             (
             for
             I
             know
             not
             how
             to
             explaine
             immediately
             ,
             but
             by
             immediately
             )
             and
             for
             an
             usuall
             forme
             of
             speaking
             ,
             which
             is
             not
             according
             to
             the
             rule
             of
             the
             word
             ,
             it
             s
             a
             very
             bad
             commentary
             to
             the
             language
             of
             the
             holy
             Ghost
             .
             2.
             
             And
             if
             that
             forme
             of
             speech
             be
             usuall
             in
             making
             of
             promises
             ,
             yet
             I
             have
             never
             known
             it
             usuall
             in
             writing
             of
             Histories
             ,
             to
             say
             that
             such
             a
             thing
             was
             done
             immediately
             after
             such
             a
             thing
             ,
             and
             yet
             divers
             other
             things
             intervened
             between
             them
             .
             If
             between
             Iudas
             his
             getting
             of
             the
             sop
             and
             his
             going
             out
             did
             interveene
             the
             instituting
             of
             the
             Sacrament
             ,
             the
             taking
             ,
             blessing
             ,
             breaking
             ,
             distributing
             ,
             and
             eating
             of
             the
             bread
             ,
             also
             the
             taking
             and
             giving
             of
             the
             cup
             ,
             and
             their
             dividing
             it
             among
             themselves
             ,
             and
             drinking
             all
             of
             it
             ;
             how
             can
             it
             then
             be
             a
             true
             narration
             that
             Iudas
             went
             out
             immediately
             after
             his
             receiving
             of
             the
             sop
             .
             3.
             
             Neither
             is
             it
             likely
             that
             Satan
             would
             suffer
             Iudas
             to
             stay
             any
             space
             after
             he
             was
             once
             discovered
             ,
             lest
             the
             company
             ▪
             and
             conference
             of
             Christ
             and
             his
             Apostles
             should
             take
             him
             off
             from
             his
             wicked
             purpose
             .
             4.
             
             Gerard
             having
             in
             his
             common
             places
             given
             that
             answer
             ,
             that
             the
             word
             immediately
             may
             suffer
             this
             sence
             ,
             that
             shortly
             thereafter
             Iudas
             went
             forth
             ;
             he
             doth
             professedly
             recall
             that
             answer
             in
             his
             Cotinuation
             of
             the
             Harmony
             cap.
             171.
             p.
             453.
             and
             that
             upon
             this
             ground
             ,
             because
             
             Iudas
             being
             mightily
             irritated
             and
             exasperated
             ▪
             both
             by
             the
             sop
             ,
             and
             by
             Christs
             answer
             ,
             (
             for
             when
             Iudas
             asked
             
               Is
               it
               I
            
             ?
             Christ
             answered
             
               Thou
               hast
               said
            
             )
             would
             certainly
             breake
             away
             abruptly
             and
             very
             immediately
             .
             So
             much
             of
             the
             first
             argument
             .
          
           
             The
             second
             argument
             (
             which
             I
             also
             touched
             in
             my
             Sermon
             )
             was
             this
             .
             As
             Christ
             said
             to
             the
             Communicants
             ,
             
               Drinke
               ye
               all
               of
               it
               ,
               Matth.
            
             26.
             27.
             
               and
               they
               all
               dranke
               ,
               Matth.
            
             14.
             23.
             so
             he
             saith
             to
             them
             all
             ,
             
               This
               is
               my
               Body
               which
               is
               broken
               for
               you
               ,
               This
               is
               the
               cup
               of
               the
               new
               covenant
               in
               my
               Blood
               ,
               which
               is
               shed
               for
               you
               ,
               Luke
            
             22.
             19.
             20.
             
             But
             if
             Iudas
             had
             been
             one
             of
             the
             communicants
             ,
             it
             is
             not
             credible
             that
             Christ
             would
             have
             said
             so
             in
             reference
             to
             him
             ,
             as
             well
             as
             to
             the
             other
             Apostles
             .
             This
             argument
             M
             r
             Prynne
             p.
             25.
             doth
             quite
             mistake
             ,
             as
             if
             the
             strength
             of
             it
             lay
             in
             a
             supposed
             particular
             application
             of
             the
             words
             of
             the
             institution
             to
             each
             communicant
             ,
             which
             I
             never
             meant
             ,
             but
             dislike
             it
             as
             much
             as
             he
             :
             The
             words
             were
             directed
             to
             all
             ,
             in
             the
             plurall
             .
             
               This
               is
               my
               Body
               broken
               for
               you
               ,
               &c.
               my
               Blood
               shed
               for
               you
               ,
               &c.
               
            
             M
             r
             Prynne
             conceives
             that
             it
             might
             have
             been
             said
             to
             Iudas
             ,
             being
             meant
             by
             Christ
             ,
             
               onely
               conditionally
               ,
               that
               his
               Body
               was
               broken
               ,
               and
               his
               Blood
               was
               shed
               for
               him
               ,
               if
               he
               would
               really
               receive
               them
               by
               faith
               .
               Jonas
               Schlichtingius
               a
            
             Socinian
             in
             his
             booke
             against
             Meisnerus
             pag.
             803.
             though
             he
             supposeth
             as
             M
             r
             Prynne
             doth
             that
             Iudas
             was
             present
             at
             the
             giving
             of
             the
             Sacrament
             ,
             yet
             he
             holds
             that
             it
             is
             not
             to
             be
             imagined
             ,
             that
             Christ
             would
             have
             said
             to
             Iudas
             ,
             that
             his
             body
             was
             broken
             for
             him
             .
             And
             shall
             we
             then
             who
             believe
             that
             the
             death
             of
             Jesus
             Christ
             was
             a
             satisfaction
             to
             the
             justice
             of
             God
             for
             sinne
             (
             which
             the
             Socini●
             believe
             not
             )
             admit
             that
             Christ
             meant
             to
             comprehend
             
             Iudas
             ●mong
             others
             ,
             when
             he
             said
             
               this
               is
               my
               body
               which
               is
               broken
               for
               you
               ?
            
          
           
             Ministers
             doe
             indeed
             offer
             Christ
             to
             all
             upon
             condition
             of
             believing
             ,
             being
             commanded
             to
             preach
             the
             Gospell
             to
             every
             creature
             ,
             and
             not
             knowing
             who
             are
             reprobates
             :
             but
             that
             Christ
             himselfe
             (
             knowing
             that
             the
             sonne
             of
             perdition
             was
             now
             lost
             ,
             that
             the
             Scripture
             might
             be
             fulfilled
             Iohn
             17.
             12.
             
             )
             would
             in
             the
             Sacrament
             (
             which
             is
             more
             applicative
             then
             the
             word
             ,
             and
             particularizeth
             the
             promises
             to
             the
             receivers
             )
             so
             speake
             ,
             as
             that
             in
             any
             sence
             those
             words
             might
             be
             applied
             to
             Iudas
             ,
             that
             even
             for
             
             him
             his
             body
             was
             broken
             and
             his
             blood
             shed
             ;
             and
             that
             thereupon
             the
             seales
             should
             be
             given
             him
             ,
             to
             me
             is
             not
             at
             all
             credible
             ;
             and
             I
             prove
             the
             negative
             by
             foure
             arguments
             :
             (
             though
             I
             might
             give
             many
             more
             )
             1.
             
             If
             Christ
             did
             in
             reference
             to
             Iudas
             meane
             conditionally
             that
             his
             body
             was
             broken
             ,
             and
             his
             blood
             shed
             for
             him
             ,
             if
             he
             would
             believe
             (
             as
             M
             r
             Prynne
             holds
             )
             then
             he
             meant
             conditionally
             to
             save
             the
             sonne
             of
             perdition
             whom
             he
             knew
             infallibly
             to
             be
             lost
             ,
             and
             that
             he
             should
             be
             certainly
             damned
             and
             goe
             to
             Hell
             ,
             and
             that
             in
             eating
             the
             Sacrament
             he
             would
             certainly
             eate
             and
             drinke
             judgement
             to
             himselfe
             (
             all
             which
             M
             r
             Prynne
             himselfe
             pag.
             26.
             saith
             Christ
             infallibly
             knew
             )
             But
             who
             dare
             thinke
             or
             say
             so
             of
             Jesus
             Christ
             ?
             Suppose
             a
             Minister
             knew
             infallibly
             that
             such
             a
             one
             hath
             blasphemed
             against
             the
             holy
             Ghost
             ,
             (
             which
             sinne
             the
             Centurists
             and
             others
             thinke
             to
             have
             been
             committed
             by
             Iudas
             ,
             which
             could
             not
             be
             hid
             from
             Christ
             )
             and
             is
             irrecoverably
             lost
             ,
             and
             will
             be
             most
             certainly
             damned
             ,
             durst
             that
             Minister
             admit
             that
             person
             to
             the
             Sacrament
             ,
             and
             make
             those
             words
             applicable
             to
             him
             so
             much
             as
             conditionally
             ;
             
               This
               is
               the
               Lords
               body
               broken
               for
               you
               :
               This
               is
               the
               blood
               of
               the
               new
               Covenant
               shed
               for
               you
               unto
               remission
               of
               sinne
               ?
            
             How
             much
             lesse
             would
             Christ
             himselfe
             say
             so
             ,
             or
             mean
             so
             in
             reference
             to
             Iudas
             ?
          
           
             2.
             
             If
             Christ
             would
             not
             pray
             for
             Iudas
             ,
             but
             for
             his
             elect
             Apostles
             onely
             ,
             and
             such
             as
             should
             believe
             through
             the
             word
             of
             the
             Gospell
             ,
             then
             he
             meant
             not
             so
             much
             as
             conditionally
             to
             give
             his
             body
             and
             blood
             for
             Iudas
             .
             (
             for
             if
             he
             meant
             any
             good
             to
             Iudas
             ,
             so
             much
             as
             conditionally
             ,
             he
             would
             not
             have
             excluded
             him
             from
             having
             any
             part
             at
             all
             in
             his
             prayers
             to
             God.
             )
             But
             Christ
             doth
             exclude
             Iudas
             from
             his
             prayer
             ,
             Iohn
             17.
             not
             onely
             as
             one
             of
             the
             reprobate
             world
             vers
             .
             9.
             but
             even
             by
             name
             vers
             .
             12.
             giving
             him
             over
             for
             lost
             ,
             and
             one
             that
             was
             not
             to
             be
             prayed
             for
             .
          
           
             3.
             
             Love
             and
             hatred
             in
             God
             and
             in
             his
             sonne
             Jesus
             Christ
             ,
             being
             eternall
             and
             unchangeable
             ,
             (
             for
             
               actus
               Dei
               immanentes
               sunt
               aeterni
            
             )
             it
             followeth
             that
             if
             there
             was
             such
             a
             decree
             of
             God
             ,
             or
             any
             such
             meaning
             or
             intention
             in
             Christ
             ,
             as
             to
             give
             his
             body
             and
             blood
             for
             Iudas
             ,
             whom
             he
             knew
             infallibly
             to
             be
             lost
             :
             and
             since
             that
             same
             conditionall
             meaning
             or
             intention
             could
             
             not
             be
             without
             a
             conditionall
             love
             of
             God
             and
             of
             Christ
             to
             Iudas
             and
             his
             salvation
             :
             this
             love
             doth
             still
             continue
             in
             God
             ,
             and
             in
             Christ
             ,
             to
             save
             Iudas
             now
             in
             Hell
             upon
             condition
             of
             his
             believing
             ,
             which
             every
             Christian
             I
             thinke
             will
             abominate
             .
          
           
             4.
             
             That
             conditionall
             love
             and
             conditionall
             intention
             or
             meaning
             ,
             could
             not
             have
             place
             in
             the
             Sonne
             of
             God.
             For
             as
             Spanhemius
             doth
             rightly
             argue
             in
             his
             late
             learned
             Exercitations
             
               de
               gratia
               universali
            
             pag.
             746.
             it
             doth
             not
             become
             either
             the
             wisdome
             or
             goodnesse
             of
             God
             to
             will
             and
             intend
             a
             thing
             upon
             such
             a
             condition
             as
             neither
             is
             nor
             can
             be
             .
             And
             pag.
             829.
             he
             saith
             ,
             that
             this
             conditionall
             destination
             or
             intention
             cannot
             be
             conceived
             ,
             as
             being
             incident
             onely
             to
             such
             as
             doe
             neither
             foreknow
             nor
             direct
             and
             order
             the
             event
             ,
             and
             in
             whose
             hand
             it
             is
             not
             to
             give
             the
             faculty
             and
             will
             of
             performing
             the
             thing
             .
             Which
             can
             not
             without
             impiety
             be
             thought
             or
             said
             of
             God.
             Thus
             he
             .
          
           
             The
             third
             argument
             (
             which
             I
             shall
             now
             adde
             )
             is
             that
             whereby
             
               Hilarius
               Can.
            
             30.
             
               in
               Matth.
            
             and
             Innocentius
             the
             third
             lib.
             4.
             
               de
               mysterio
               miss
               .
               cap.
            
             13.
             prove
             that
             Iudas
             received
             not
             the
             Sacrament
             ,
             neither
             was
             present
             at
             the
             receiving
             of
             it
             .
             Because
             that
             night
             while
             Iudas
             was
             present
             ,
             Christ
             in
             his
             gracious
             and
             comfortable
             expressions
             to
             his
             Apostles
             did
             make
             an
             exception
             ,
             as
             Iohn
             13.
             10
             ,
             11.
             
             
               Ye
               are
               cleane
               ,
               but
               not
               all
               .
               For
               he
               knew
               who
               should
               betray
               him
               ,
               therefore
               said
               he
               ,
               ye
               are
               not
               all
               cleane
               ,
            
             vers
             .
             18.
             
             
               I
               speak
               not
               of
               you
               all
               ,
               I
               know
               whom
               I
               have
               chosen
               .
            
             So
             vers
             .
             21.
             even
             as
             before
             Joh.
             6.
             70.
             
             
               Have
               not
               I
               chosen
               you
               twelue
               ,
               and
               one
               of
               you
               is
               a
               divell
               .
            
             But
             at
             the
             Sacrament
             all
             his
             sweet
             and
             gracious
             speeches
             are
             without
             any
             such
             exception
             ,
             
               This
               is
               my
               body
               which
               is
               given
               for
               you
               ,
               &c.
               
            
             Yea
             he
             saith
             positively
             of
             all
             the
             Apostles
             to
             whom
             he
             gave
             the
             Sacrament
             ,
             
               I
               will
               not
               drinke
               henceforth
               of
               this
               fruit
               of
               the
               Vine
               ,
               untill
               that
               day
               when
               I
               drinke
               it
               new
               with
               you
               in
               my
               Fathers
               Kingdome
               ,
               Matth.
            
             26.
             29.
             and
             this
             he
             saith
             nnto
             them
             all
             ,
             as
             it
             is
             cleare
             from
             vers
             .
             27.
             
             
               Drinke
               ye
               all
               of
               it
            
             .
             Againe
             ,
             Luke
             22.
             28
             ,
             29
             ,
             30.
             
             
               Ye
               are
               they
               which
               have
               continued
               with
               me
               in
               my
               temptatoons
               .
               And
               I
               appoint
               unto
               you
               a
               Kingdome
               as
               my
               Father
               hath
               appointed
               unto
               me
               .
               That
               ye
               may
               eate
               and
               drinke
               at
               my
               Table
               in
               my
               Kingdome
               ,
               and
               sit
               on
               Thrones
               judging
               the
               twelve
               Tribes
            
             
             
               of
               Israel
            
             .
             Would
             not
             Christ
             much
             more
             have
             excepted
             Iudas
             in
             these
             expressions
             ,
             if
             he
             had
             been
             present
             ,
             seeing
             he
             had
             so
             often
             excepted
             him
             before
             ?
          
           
             As
             for
             M
             r
             Prynnes
             reasons
             from
             Scripture
             to
             prove
             that
             Iudas
             did
             receive
             the
             Sacrament
             ,
             they
             are
             extreamely
             inconcludent
             .
             First
             ,
             he
             saith
             ,
             that
             
               Matthew
               ,
               Marke
            
             ,
             and
             Luke
             ,
             are
             all
             expresse
             
               in
               terminis
            
             ,
             that
             Christ
             sate
             down
             to
             eate
             the
             Passeover
             ,
             and
             the
             twelve
             Apostles
             with
             him
             ;
             that
             Iudas
             was
             one
             of
             those
             twelv●
             ,
             and
             present
             at
             the
             Table
             ;
             that
             as
             they
             sate
             at
             meat
             together
             ,
             Jesus
             tooke
             Bread
             ,
             &c.
             that
             he
             said
             of
             the
             cup
             ,
             drinke
             ye
             all
             of
             it
             ;
             and
             Marke
             saith
             they
             all
             dranke
             of
             it
             .
          
           
             Answ.
             1.
             
             The
             three
             Evangelists
             are
             all
             expresse
             
               in
               terminis
            
             ,
             that
             when
             Even
             was
             come
             ,
             Christ
             sate
             down
             with
             the
             twelve
             ;
             as
             likewise
             that
             the
             twelve
             did
             eate
             with
             him
             that
             night
             ;
             but
             that
             the
             twelve
             Apostles
             were
             with
             him
             in
             the
             eating
             of
             the
             Passeover
             ,
             they
             are
             not
             expresse
             
               in
               terminis
            
             ,
             and
             I
             have
             some
             reasons
             which
             move
             me
             to
             thinke
             that
             Iudas
             did
             not
             eate
             so
             much
             as
             of
             the
             Passeover
             that
             night
             ▪
             whereof
             in
             the
             proper
             place
             .
             2.
             
             And
             if
             he
             had
             been
             at
             the
             Passeover
             ,
             that
             proves
             not
             he
             was
             at
             the
             Lords
             Supper
             .
             When
             Christ
             tooke
             the
             cup
             and
             said
             ,
             
               Drink
               ye
               all
               of
               it
            
             ,
             it
             was
             after
             supper
             ,
             that
             is
             ,
             after
             the
             Paschall
             supper
             ,
             as
             M
             r
             Prynne
             himselfe
             gives
             the
             sence
             .
             3.
             
             When
             Marke
             saith
             ,
             
               They
               all
               dranke
               of
               it
            
             ,
             he
             means
             all
             that
             were
             present
             ,
             but
             Iudas
             was
             gone
             forth
             .
             His
             argument
             supposeth
             that
             Iudas
             was
             present
             ,
             which
             being
             before
             disproved
             ,
             there
             remaines
             no
             more
             strength
             nor
             life
             in
             his
             argument
             .
          
           
             That
             which
             he
             addeth
             pag.
             18
             ,
             19.
             if
             it
             have
             either
             strength
             or
             good
             sence
             ,
             I
             confesse
             the
             dulnesse
             of
             my
             conception
             .
             He
             would
             prove
             from
             Matthew
             and
             Marke
             that
             immediately
             before
             the
             institution
             of
             the
             Sacrament
             ,
             Christ
             told
             his
             Disciples
             that
             one
             of
             them
             should
             betray
             him
             ,
             and
             they
             all
             asked
             
               Is
               it
               I
            
             ?
             and
             that
             therefore
             certainly
             the
             Sacrament
             was
             given
             to
             Iudas
             ,
             because
             he
             was
             the
             last
             man
             that
             said
             
               Is
               it
               I
            
             ?
             immediately
             before
             the
             institution
             .
             And
             further
             (
             saith
             he
             )
             Luke
             placeth
             these
             words
             of
             Christ
             concerning
             Iudas
             his
             betraying
             of
             him
             ,
             after
             the
             institution
             ,
             which
             manifesteth
             that
             Iudas
             was
             present
             at
             the
             Sacrament
             .
             His
             inference
             is
             this
             ,
             that
             seeing
             Iohn
             averreth
             ,
             Chap.
             13.
             v.
             2.
             that
             all
             this
             discourse
             ,
             and
             the
             giving
             of
             the
             sop
             to
             
             Iudas
             was
             after
             supper
             ,
             and
             the
             other
             three
             Evangelists
             agreeing
             that
             Christ
             instituted
             and
             distributed
             the
             Sacrament
             ,
             as
             they
             did
             eate
             ,
             before
             supper
             quite
             ended
             ,
             it
             must
             follow
             that
             Iudas
             did
             receive
             the
             Sacrament
             .
          
           
             Answ.
             1.
             
             But
             how
             doth
             this
             hang
             together
             ,
             first
             to
             argue
             that
             Iudas
             received
             the
             Sacrament
             ,
             because
             Christs
             discourse
             concerning
             Iudas
             ,
             and
             Iudas
             his
             question
             
               Is
               it
               I
            
             ?
             were
             immediately
             before
             the
             institution
             of
             the
             Sacrament
             :
             and
             againe
             to
             prove
             that
             Iudas
             did
             receive
             the
             Sacrament
             ,
             because
             Christs
             discourse
             about
             Iudas
             was
             after
             supper
             ended
             ,
             and
             after
             the
             Sacrament
             which
             was
             instituted
             before
             supper
             ended
             ?
             the
             one
             way
             of
             arguing
             destroyeth
             the
             other
             .
             2.
             
             For
             that
             in
             Matthew
             and
             Marke
             ,
             that
             Christ
             discoursed
             of
             the
             Traytor
             ,
             and
             that
             Iudas
             said
             
               Is
               it
               I
            
             ?
             before
             the
             institution
             of
             the
             Sacrament
             ,
             I
             confesse
             ;
             but
             that
             it
             was
             immediately
             before
             the
             institution
             of
             the
             Sacrament
             the
             Evangelists
             doe
             not
             say
             ,
             neither
             doth
             he
             prove
             it
             .
             Iudas
             went
             out
             after
             that
             discourse
             and
             the
             sop
             ,
             and
             how
             much
             of
             the
             consolatory
             and
             valedictory
             Sermon
             (
             which
             beginneth
             Iohn
             13.
             31.
             
             )
             was
             spent
             before
             the
             distribution
             of
             the
             Sacrament
             ,
             who
             is
             so
             wise
             as
             to
             know
             ?
             3.
             
             For
             that
             in
             Luke
             ,
             I
             have
             proved
             that
             though
             he
             sets
             down
             the
             things
             ,
             yet
             not
             in
             that
             order
             wherein
             they
             were
             done
             :
             which
             is
             also
             the
             opinion
             of
             Grotius
             upon
             that
             place
             .
             And
             for
             that
             Iohn
             13.
             2.
             
             
               Supper
               being
               ended
            
             ,
             I
             have
             answered
             before
             .
          
           
             Shall
             we
             in
             the
             next
             place
             have
             a
             heape
             of
             humane
             testimonies
             concerning
             Iudas
             his
             receiving
             of
             the
             Sacrament
             ?
             I
             see
             so
             much
             light
             from
             Scripture
             to
             the
             contrary
             ,
             that
             I
             shall
             not
             be
             easily
             shaken
             with
             the
             authority
             of
             men
             :
             yet
             it
             shall
             not
             be
             amisse
             a
             little
             to
             trie
             whether
             it
             be
             altogether
             so
             as
             he
             would
             make
             us
             believe
             .
             He
             saith
             we
             goe
             
               against
               all
               antiquity
            
             ,
             pag.
             18.
             and
             against
             the
             most
             and
             best
             of
             Protestant
             writers
             ,
             pag.
             23.
             yea
             ,
             that
             all
             ages
             have
             received
             it
             as
             an
             indubitable
             verity
             that
             Iudis
             received
             the
             Sacrament
             ,
             pag.
             19.
             
             No
             Sir
             ,
             soft
             a
             little
             .
             The
             truth
             is
             the
             thing
             hath
             been
             very
             much
             controverted
             both
             among
             the
             Fathers
             ,
             and
             among
             Papists
             ,
             and
             among
             Protestant
             writers
             .
             I
             have
             found
             none
             so
             unanimous
             for
             Iudas
             his
             receiving
             of
             the
             Sacrament
             as
             the
             Lutherans
             ,
             i
             endeavouring
             thereby
             to
             prove
             that
             the
             wicked
             hypocrites
             and
             
             unbelievers
             doe
             in
             the
             Sacrament
             eate
             the
             true
             body
             of
             Christ
             ,
             and
             drinke
             his
             true
             blood
             ,
             yet
             (
             as
             hot
             as
             they
             are
             upon
             it
             )
             they
             acknowledge
             it
             is
             no
             
               indubitable
               verity
            
             ,
             they
             cite
             authorities
             against
             it
             as
             well
             as
             for
             it
             .
             See
             
               Gerhard
               Harm
               .
               evang
               .
               cap.
            
             171.
             
             
               Brachmand
               Tom.
            
             3.
             pag.
             2082.
             
             Neither
             doe
             the
             Lutherans
             make
             any
             such
             use
             of
             Iudas
             his
             receiving
             of
             the
             Sacrament
             as
             Master
             Prynne
             doth
             :
             for
             they
             hold
             that
             not
             onely
             excommunicated
             persons
             ,
             but
             scandalous
             and
             notorious
             sinners
             ,
             not
             yet
             excommunicated
             ,
             ought
             to
             be
             kept
             backe
             from
             the
             Lords
             Table
             :
             See
             
               Gerhard
               loc
               .
               com
               .
               Tom.
            
             5.
             180
             ,
             181
             ,
             182.
             where
             he
             proves
             distinctly
             that
             all
             these
             ought
             to
             be
             excluded
             from
             the
             Lords
             Supper
             .
             1.
             
             Hereticks
             .
             2.
             
             Notorious
             scandalous
             sinners
             .
             3.
             
             Excommunicated
             persons
             .
             4.
             
             Possessed
             persons
             ,
             furious
             persons
             ,
             and
             idiots
             .
             5.
             
             Infamous
             persons
             ,
             who
             use
             unlawfull
             arts
             ,
             as
             Magitians
             ,
             Negromancers
             ,
             &c.
             and
             for
             the
             exclusion
             of
             scandalous
             sinners
             he
             citeth
             the
             Ecclesiasticall
             Electorall
             Constitutions
             .
             
               L.
               Osiander
               Enchir.
               contra
               Anabap.
               cap.
            
             6.
             quaest
             .
             3.
             tels
             us
             that
             the
             Lutheran
             Churches
             exclude
             all
             known
             scandalous
             persons
             from
             the
             Sacrament
             .
             But
             it
             is
             strangest
             to
             me
             that
             M
             r
             Prynne
             will
             not
             give
             credit
             to
             some
             of
             the
             Testimonies
             cited
             by
             himselfe
             .
             
               Theophylact.
               enar
               in
               Matth.
            
             26.
             saith
             
               Quidam
               autem
               dicunt
               quod
               egresso
               Juda
               ,
               tradidit
               Sacramentum
               aliis
               Discipulis
               ,
               proinde
               &
               nos
               sic
               facere
               debemus
               ,
               &
               malos
            
             à
             
               Sacramentis
               abarcere
               .
               Idem
               enar
               .
               in
               Marc.
            
             14.
             
             
               Quidam
               dicun●…
            
             (
             but
             who
             they
             were
             appeares
             not
             saith
             M
             r
             Prynne
             ,
             in
             any
             extant
             worke
             of
             theirs
             )
             
               Iudam
               non
               fuisse
               participem
               Sacramentorum
               ,
               sed
               egressum
               esse
               priusquam
               dominus
               Sacramenta
               traderet
               .
            
             Shall
             we
             take
             this
             upon
             M
             r
             Prynnes
             credit
             ,
             that
             it
             doth
             not
             appeare
             in
             any
             extant
             worke
             of
             theirs
             ?
             Nay
             ,
             let
             him
             take
             better
             heed
             what
             he
             saith
             ,
             and
             whereof
             he
             affirmeth
             .
             In
             the
             next
             page
             he
             himselfe
             excepteth
             one
             ,
             which
             is
             Hilary
             ;
             but
             except
             him
             onely
             ,
             he
             saith
             that
             all
             the
             Ancients
             
               unanimously
               accord
               herein
               ,
               without
               one
               dissenting
               voyce
               .
            
             But
             see
             now
             whether
             all
             is
             to
             be
             believed
             that
             M
             r
             Prynne
             gives
             great
             words
             for
             .
             T
             is
             well
             that
             he
             confesseth
             we
             have
             Hilary
             for
             us
             .
             First
             therfore
             let
             b
             the
             words
             of
             Hilary
             be
             observed
             .
             Next
             I
             will
             prove
             what
             he
             denieth
             ,
             namely
             that
             others
             of
             the
             Ancients
             were
             of
             the
             same
             opinion
             .
          
           
             
               Clemens
               lib.
            
             5.
             
               constit
               .
               Apost
               .
               cap.
            
             13.
             after
             mention
             of
             the
             Paschall
             
             or
             typicall
             supper
             ,
             addeth
             these
             words
             ,
             as
             of
             the
             Apostles
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               But
               when
               he
               had
               delivered
               to
               us
               the
               antitype
               mysteries
            
             (
             so
             called
             in
             reference
             to
             the
             Paschall
             supper
             )
             
               of
               his
               precious
               body
               and
               blood
               ,
               Judas
               not
               being
               present
               with
               us
               .
            
             I
             doe
             not
             owne
             these
             eight
             bookes
             of
             the
             Apostolicall
             constitutions
             ,
             as
             written
             by
             that
             Clemens
             who
             was
             Pauls
             fellow-labourer
             ,
             Phil.
             4.
             yet
             certainly
             they
             are
             ancient
             as
             is
             universally
             acknowledged
             .
             
               Dionysius
               Areopagita
            
             (
             or
             whosoever
             he
             was
             that
             anciently
             wrote
             under
             that
             name
             )
             
               de
               Ecclesiastica
               Hierarchia
               cap.
            
             3.
             part
             .
             3.
             sect
             .
             1.
             speaking
             of
             the
             same
             bread
             ,
             and
             the
             same
             cup
             ,
             whereof
             all
             the
             communicants
             are
             partakers
             ,
             he
             saith
             that
             this
             teacheth
             them
             a
             Divine
             conformity
             of
             manners
             ,
             and
             withall
             cals
             to
             mind
             Christs
             supper
             in
             the
             night
             when
             he
             was
             betrayed
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               In
               quo
               caena
            
             :
             so
             Ambrose
             the
             Monke
             in
             his
             Latine
             translation
             ,
             and
             
               Iudoeus
               Clichtoveus
            
             in
             his
             Commentary
             ,
             In
             which
             supper
             (
             for
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             relates
             to
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             the
             supper
             before
             mentioned
             ,
             and
             signifieth
             the
             time
             of
             supper
             ,
             or
             after
             supper
             was
             begun
             .
             ;
             so
             the
             Graecians
             use
             to
             say
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             to
             signifie
             
               in
               the
               time
               of
               sicknesse
               )
               the
               authour
               himselfe
               of
               those
               Symbols
               doth
               most
               justly
               deprive
               or
               cast
               out
               him
            
             (
             Judas
             )
             
               who
               had
               not
               holily
               and
               with
               agreement
               of
               mind
               supped
               together
               with
               him
               ,
               upon
               holy
               things
               .
            
             By
             these
             holy
             things
             he
             understands
             (
             it
             should
             seem
             )
             the
             Typicall
             or
             Paschall
             supper
             ,
             of
             which
             Iudas
             had
             eaten
             before
             ,
             and
             peradventure
             that
             night
             also
             ,
             in
             the
             opinion
             of
             this
             Ancient
             .
             
               Iudocus
               Clichteveus
            
             in
             his
             Commentary
             saith
             onely
             ,
             that
             Iudas
             did
             that
             night
             eate
             together
             with
             Christ
             cibum
             ,
             meate
             ,
             he
             saith
             not
             Sacramentum
             .
             This
             ancient
             writer
             is
             also
             of
             opinion
             that
             Christ
             did
             excommunicate
             Iudas
             ,
             or
             as
             Clichtoveus
             expounds
             him
             ,
             à
             
               caeterorum
               discipulorum
               caetu
               aequissime
               separavit
               ,
               discrevit
               &
               dispescuit
               .
            
             If
             you
             thinke
             not
             this
             cleare
             enough
             ,
             heare
             the
             ancient
             Scholiast
             Maximus
             to
             whom
             the
             Centurists
             give
             the
             Testimony
             of
             a
             most
             learned
             and
             most
             holy
             man
             :
             He
             flourished
             in
             the
             seventh
             Century
             ,
             under
             Constans
             ,
             he
             was
             a
             chiefe
             opposer
             of
             the
             Monothelites
             ,
             and
             afterwards
             a
             martyr
             .
             His
             Scholia
             upon
             that
             place
             of
             Dionysius
             ,
             maketh
             this
             inference
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               that
               after
               Judas
               had
               gone
               forth
               from
               supper
               ,
               Christ
               gave
               the
               mystery
               to
               his
               Disciples
               .
            
             Againe
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Where
               note
               ,
               that
               to
               him
               also
               ,
            
             (
             that
             is
             ,
             to
             
               Iudas
               )
               he
            
             (
             Christ
             )
             
               gave
               of
               a
               mysticall
               bread
            
             (
             meaning
             the
             unleavened
             bread
             of
             the
             Passeover
             )
             
               and
               cup
            
             (
             meaning
             the
             cup
             drunke
             at
             the
             Paschall
             supper
             )
             
               but
               the
               mysteries
            
             (
             that
             is
             ,
             the
             Eucharisticall
             bread
             and
             cup
             ,
             commonly
             called
             
               the
               mysteries
            
             by
             ancient
             writers
             )
             
               he
               gave
               to
               his
               Disciples
               after
               Judas
               went
               forth
               from
               supper
               ,
               as
               it
               were
               because
               Judas
               himselfe
               was
               unworthy
               of
               these
               mysteries
               .
            
          
           
             Adde
             hereunto
             the
             Testimony
             of
             
               Georgius
               Pachymeres
            
             ,
             who
             lived
             in
             the
             thirteenth
             Century
             :
             in
             his
             Paraphrase
             upon
             that
             same
             place
             of
             Dionysius
             ,
             he
             saith
             that
             Christ
             himselfe
             the
             author
             and
             institutor
             of
             this
             Sacrament
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Christ
             
               doth
               cast
               out
               and
               separate
               or
               excommunicate
               most
               justly
               Judas
               ,
               who
               bad
               not
               holily
               supped
               together
               with
               him
               .
               For
               having
               given
               to
               him
               also
               of
               a
               mysticall
               bread
               and
               cup
               ,
               he
               gave
               the
               mysteries
               to
               the
               Disciples
               alone
               ,
               after
               be
               went
               forth
               from
               Supper
               ,
               thereby
               as
               it
               were
               shewing
               that
               Judas
               was
               unworthy
               of
               these
               mysteries
               .
            
          
           
             By
             the
             mysteries
             which
             Maximus
             and
             Pachimeres
             speake
             of
             ,
             and
             which
             they
             say
             Christ
             gave
             to
             his
             Disciples
             ,
             after
             Iudas
             was
             gone
             forth
             .
             ,
             I
             can
             understand
             nothing
             ,
             but
             the
             Eucharisticall
             supper
             ,
             the
             Elements
             whereof
             are
             very
             frequently
             called
             
               the
               mysteries
            
             by
             the
             ancients
             ,
             as
             hath
             been
             said
             .
             And
             if
             any
             man
             shall
             understand
             by
             these
             mysteries
             the
             inward
             graces
             or
             things
             signified
             in
             the
             Lords
             Supper
             ,
             then
             what
             senoe
             can
             there
             be
             in
             that
             which
             Maximus
             and
             Pachimeres
             say
             ?
             for
             Christ
             could
             as
             easily
             keepe
             backe
             from
             Iudas
             ,
             and
             give
             to
             his
             other
             Disciples
             ,
             those
             graces
             and
             operations
             of
             his
             Spirit
             ,
             when
             Iudas
             was
             present
             among
             them
             ,
             as
             when
             he
             was
             cast
             out
             .
             So
             that
             it
             could
             not
             be
             said
             that
             Christ
             did
             cast
             out
             Iudas
             in
             order
             to
             the
             restraining
             from
             him
             ,
             and
             giving
             to
             the
             other
             Disciples
             ,
             the
             invisible
             inward
             grace
             signified
             in
             the
             Sacrament
             ,
             as
             if
             the
             other
             Apostles
             
             had
             not
             received
             that
             grace
             at
             the
             receiving
             of
             the
             Sacrament
             ,
             but
             that
             Iud●…s
             must
             first
             be
             cast
             out
             ,
             before
             they
             could
             receive
             it
             ;
             or
             as
             if
             Iudas
             had
             received
             the
             inward
             grace
             ,
             if
             he
             had
             not
             gone
             out
             from
             supper
             .
             The
             sence
             must
             therefore
             be
             this
             ,
             that
             Iudas
             as
             an
             unworthy
             person
             was
             cast
             out
             by
             Christ
             ,
             before
             he
             thought
             fit
             to
             give
             the
             Sacrament
             of
             his
             Supper
             unto
             his
             other
             Apostles
             .
          
           
             Unto
             all
             these
             Testimonies
             adde
             
               Ammonius
               Alexandrinus
               de
               quatuor
               Evangeliorum
               consonantia
               ,
               cap.
            
             155.
             where
             he
             hath
             the
             story
             of
             Iud●…s
             his
             receiving
             of
             the
             sop
             ,
             and
             his
             going
             forth
             immediately
             after
             he
             had
             received
             it
             :
             thereafter
             cap.
             156.
             he
             addeth
             the
             institution
             and
             distribution
             of
             the
             Lords
             Supper
             ,
             as
             being
             in
             order
             posterior
             to
             Iudas
             his
             going
             forth
             .
             So
             likewise
             before
             him
             Tacianus
             doth
             make
             the
             History
             of
             the
             institution
             of
             the
             Sacrament
             to
             follow
             after
             the
             excluding
             of
             Iudas
             from
             the
             company
             of
             Christ
             and
             his
             Apostles
             :
             which
             neither
             of
             them
             had
             done
             ,
             if
             they
             had
             not
             believed
             that
             Iudas
             was
             gone
             before
             the
             Sacrament
             .
             With
             all
             these
             agreeth
             l
             Innocentius
             the
             third
             ,
             who
             holdeth
             expresly
             that
             the
             Sacrament
             was
             not
             given
             till
             Iudas
             had
             gone
             forth
             :
             and
             that
             there
             is
             a
             recapitulation
             in
             the
             narration
             of
             Luke
             .
             Moreover
             as
             it
             is
             evident
             by
             the
             forementioned
             Testimonies
             of
             Theophylact
             that
             some
             of
             the
             Ancients
             did
             hold
             that
             Christ
             gave
             not
             the
             Sacrament
             to
             Iudas
             :
             so
             also
             the
             Testimony
             cited
             by
             M
             r
             Prynne
             out
             of
             
               Victor
               Antiochenus
            
             beareth
             witnesse
             to
             the
             same
             thing
             :
             
               sunt
               tamen
               qui
               Judam
               ante
               porrectam
               Eucharistiae
               Sacamentum
               exivisse
               existiment
               .
               But
               yet
            
             (
             saith
             he
             )
             
               there
               are
               who
               conceive
               that
               Judas
               went
               forth
               before
               the
               Sacrament
               of
               the
               Eucharist
               was
               given
               .
            
             And
             with
             these
             words
             M
             r
             Prynne
             closeth
             his
             citation
             out
             of
             
               Victor
               Antiochenus
            
             .
             But
             I
             will
             proceed
             where
             he
             left
             off
             .
             The
             very
             next
             words
             are
             these
             ,
             
               Sane
               Johannes
               quiddam
               ejusmodi
               subindicare
               videtur
               .
               Certainly
               I●…hn
               seemeth
               to
               intimate
               some
               such
               thing
               .
            
             Which
             is
             more
             then
             halfe
             a
             consenting
             with
             those
             who
             thinke
             that
             Iudas
             went
             forth
             before
             the
             Sacrament
             of
             the
             Lords
             Supper
             .
             I
             shall
             end
             with
             two
             Testimonies
             of
             
               Rupertus
               Tuitiensis
            
             ,
             m
             one
             upon
             the
             
             sixth
             :
             n
             another
             upon
             the
             thirteenth
             of
             Iohn
             .
             The
             latter
             of
             the
             two
             speaketh
             thus
             ,
             being
             Englished
             .
             
               But
               we
               must
               know
               ,
               that
               ,
               as
               it
               hath
               been
               also
               said
               before
               us
               ,
               if
               Judas
               after
               the
               sop
               did
               goe
               forth
               immediately
               ,
               as
               a
               little
               after
               the
               Evangelist
               saith
               ,
               without
               doubt
               ,
               he
               was
               not
               present
               with
               the
               Disciples
               at
               that
               time
               when
               our
               Lord
               did
               distribute
               unto
               them
               the
               Sacrament
               of
               his
               owne
               body
               and
               blood
               .
            
             And
             a
             little
             after
             ,
             
               Therefore
               by
               the
               Lords
               example
               the
               good
               ought
               indeed
               to
               tolerate
               the
               bad
               in
               the
               Church
               ,
               untill
               by
               the
               fanne
               of
               judgement
               the
               graine
               be
               separated
               from
               the
               chaffe
               ,
               or
               the
               tares
               from
               the
               wheate
               :
               but
               yet
               patience
               must
               not
               be
               so
               farre
               void
               of
               discerning
               ,
               as
               that
               they
               should
               give
               the
               most
               sacred
               mysteries
               of
               Christ
               ,
               to
               unworthy
               persons
               whom
               they
               know
               to
               be
               such
               .
            
          
           
             As
             for
             moderne
             writers
             ,
             this
             present
             question
             hath
             been
             debated
             by
             
               Salmeron
               Tom.
            
             9.
             
             Tract
             .
             11.
             and
             by
             D
             r
             Kellet
             in
             his
             
               Tricaenium
               lib.
            
             2.
             cap.
             14.
             both
             of
             them
             hold
             that
             Iudas
             did
             not
             receive
             the
             Lords
             Supper
             .
             Mariana
             on
             Luke
             22.
             21.
             citeth
             authors
             for
             both
             opinions
             ,
             and
             rejecteth
             neither
             .
             
               Gerhard
               Harm
               .
               Evang.
               cap.
            
             171
             ,
             citeth
             for
             the
             same
             opinion
             ,
             that
             Iudas
             did
             not
             receive
             the
             Lords
             Supper
             ,
             (
             beside
             
               Salmeron
               )
               Turrianus
            
             and
             Barradius
             :
             and
             of
             ours
             
               Danaeus
               ,
               Musculus
               ,
               Kleinwitzius
               ,
               Piscator
               ,
               &
               alii
               complures
               ,
            
             saith
             he
             ,
             
               and
               many
               others
            
             .
          
           
             Adde
             also
             Zanchius
             upon
             the
             fourth
             Command
             .
             Gomarus
             (
             who
             professedly
             handleth
             this
             question
             upon
             Iohn
             13.
             )
             o
             Beza
             puts
             it
             out
             of
             question
             ,
             and
             p
             Tossanns
             tels
             us
             it
             is
             the
             judgement
             of
             many
             learned
             men
             ,
             as
             well
             as
             his
             owne
             .
             q
             Musculus
             following
             Rupertus
             ,
             concludeth
             that
             certainly
             Iudas
             was
             gone
             forth
             ,
             before
             Christ
             gave
             the
             Sacrament
             to
             his
             Apostles
             .
             So
             likewise
             r
             Diodati
             and
             s
             Grotius
             .
          
           
           
             By
             this
             time
             it
             appeareth
             that
             M
             r
             Prynne
             hath
             no
             such
             consent
             of
             writers
             of
             his
             opinion
             ,
             or
             against
             mine
             ,
             as
             he
             pretendeth
             .
          
           
             As
             for
             those
             Ancients
             cited
             by
             M
             r
             Prynne
             ,
             some
             of
             them
             (
             as
             Origen
             and
             Cyrill
             )
             did
             goe
             upon
             this
             great
             mistake
             that
             the
             sop
             which
             Christ
             gave
             to
             Iudas
             ,
             was
             the
             Sacrament
             ;
             which
             errour
             of
             theirs
             is
             observed
             by
             Interpreters
             upon
             the
             place
             .
             No
             marvell
             that
             they
             who
             thought
             so
             ,
             were
             also
             of
             opinion
             that
             Iudas
             received
             the
             Sacrament
             of
             the
             Lords
             Supper
             ;
             for
             how
             could
             they
             choose
             to
             thinke
             otherwise
             ,
             upon
             that
             supposition
             ?
             But
             now
             the
             later
             Interpreters
             ,
             yea
             M
             r
             Prynne
             himselfe
             having
             taken
             away
             that
             which
             was
             the
             ground
             of
             their
             opinion
             ,
             their
             Testimonies
             will
             weigh
             the
             lesse
             in
             this
             particular
             .
             Chrysostome
             thinks
             indeed
             that
             Iudas
             received
             the
             Sacrament
             ,
             but
             he
             takes
             it
             to
             be
             no
             warrant
             at
             all
             for
             the
             admission
             of
             scandalous
             persons
             :
             for
             in
             one
             and
             the
             same
             Homily
             ,
             Hom.
             83.
             in
             Matth.
             he
             both
             tels
             us
             of
             Iudas
             his
             receiving
             of
             the
             Sacrament
             ,
             and
             discourseth
             at
             large
             against
             the
             admission
             of
             scandalous
             persons
             .
             As
             for
             Bernard
             M
             r
             Prynne
             doth
             not
             cite
             his
             words
             nor
             quote
             the
             place
             .
             Oecumenius
             (
             in
             the
             passage
             cited
             by
             M
             r
             Prynne
             )
             saith
             that
             the
             other
             Apostles
             and
             Iudas
             did
             eate
             together
             
               communi
               mensa
            
             ,
             at
             a
             common
             Table
             ;
             But
             he
             saith
             not
             
               at
               the
               Sacrament
               of
               the
               Lords
               Supper
               .
            
             That
             which
             Oecumenius
             in
             that
             place
             argueth
             against
             ,
             is
             the
             contempt
             of
             the
             poore
             in
             the
             Church
             of
             Corinth
             ,
             and
             the
             secluding
             of
             them
             from
             the
             love
             feasts
             of
             the
             richer
             sort
             .
             Now
             ,
             saith
             he
             ,
             if
             Christ
             himselfe
             admitted
             Iudas
             to
             eate
             at
             one
             and
             the
             same
             Table
             ,
             with
             his
             other
             Disciples
             ,
             ought
             not
             we
             much
             more
             admit
             the
             poore
             to
             eate
             at
             our
             Tables
             ?
             M
             r
             Prynne
             tels
             us
             also
             that
             Nazianzen
             in
             his
             
               Christus
               patiens
            
             agreeth
             that
             Iudas
             did
             receive
             the
             Lords
             Supper
             together
             with
             the
             other
             Apostles
             .
             I
             answer
             ,
             first
             I
             finde
             no
             such
             thing
             in
             that
             place
             .
             Next
             ,
             those
             verses
             so
             entituled
             ,
             are
             thought
             to
             be
             done
             by
             some
             late
             author
             ,
             and
             not
             by
             Nazianzen
             ,
             as
             
               Io.
               NeW
               enklaius
            
             in
             his
             Censure
             upon
             them
             noteth
             ,
             and
             giveth
             reason
             for
             it
             .
             Cyprians
             Sermon
             
               de
               ablutione
               pedum
            
             ,
             as
             it
             is
             doubted
             of
             whether
             it
             be
             Cyprians
             ,
             so
             the
             words
             cited
             by
             M
             r
             Prynne
             doe
             not
             prove
             the
             point
             in
             controverfie
             .
             The
             other
             Testimony
             cited
             out
             of
             Cyprians
             Sermon
             
               de
               caena
               Domini
            
             ,
             as
             it
             is
             not
             transcribed
             
             according
             to
             the
             originall
             ,
             so
             if
             M
             r
             Prynne
             had
             read
             all
             which
             Cyprian
             saith
             in
             that
             Sermon
             against
             unworthy
             receivers
             ,
             peradventure
             he
             had
             not
             made
             〈◊〉
             of
             that
             testimony
             .
             The
             words
             cited
             out
             of
             Ambrose
             doe
             not
             hold
             forth
             clearely
             Iudas
             his
             receiving
             of
             the
             Eucharisticall
             Supper
             .
             The
             words
             cited
             out
             of
             
               Augustine
               epist.
            
             162.
             
             
               Iudas
               accepit
               pretium
               nostrum
            
             ,
             are
             not
             there
             to
             be
             found
             ,
             though
             there
             be
             something
             to
             that
             sence
             .
             It
             is
             no
             safe
             way
             of
             citations
             to
             change
             the
             words
             of
             Authors
             .
             This
             by
             the
             way
             .
             As
             for
             his
             other
             three
             citations
             out
             of
             
               Augustine
               Tract
            
             .
             6.
             26.
             
             &
             62.
             in
             Ioh.
             I
             can
             not
             passe
             them
             without
             two
             Animadversions
             .
             First
             ,
             the
             greatest
             part
             of
             those
             words
             ,
             which
             he
             citeth
             as
             Augustines
             words
             ,
             and
             also
             as
             recited
             by
             Beda
             in
             his
             Commentary
             on
             1
             Cor.
             11.
             is
             not
             to
             be
             found
             either
             in
             Augustine
             or
             Beda
             in
             the
             places
             by
             him
             cited
             ;
             viz.
             these
             words
             :
             
               Talis
               erat
               Judas
               ,
               &
               tamen
               cum
               sanctis
               Discipulis
               undecin●…
               intrabat
               &
               exibat
               .
               Ad
               ipsam
               caenam
               Dominicam
               pariter
               accessit
               ,
               conversari
               cum
               iis
               potuit
               ,
               eos
               inquinare
               non
               potuit
               :
               De
               uno
               p●…ne
               &
               Petrus
               accipit
               &
               Judas
               ;
               &
               tamen
               quae
               pars
               fideli
               &
               infideli
               ?
               Petrus
               enim
               accepit
               ad
               vitam
               ,
               manducat
               Judas
               ad
               mortem
               :
               Qui
               enim
               comederunt
               indigne
               judicium
               sibi
               manducat
               &
               bibit
               SIBI
               ,
               NON
               TIBI
               ,
               &c.
               
            
             Of
             which
             last
             sentence
             if
             M
             r
             Prynne
             can
             make
             good
             Latine
             ,
             let
             him
             doe
             it
             ,
             (
             for
             I
             can
             not
             )
             and
             when
             he
             hath
             done
             so
             ,
             he
             may
             be
             pleased
             to
             looke
             over
             his
             Bookes
             better
             to
             seeke
             those
             words
             elsewhere
             ,
             if
             he
             can
             finde
             them
             ,
             for
             as
             yet
             he
             hath
             directed
             us
             to
             seeke
             them
             where
             they
             are
             not
             .
             My
             next
             Animadversion
             shall
             be
             this
             .
             The
             words
             of
             Augustine
             ,
             which
             M
             r
             Prynne
             alledgeth
             for
             Iudas
             his
             receiving
             of
             the
             Sacrament
             ,
             are
             these
             ,
             Tract
             .
             6.
             
               in
               Joh.
               Num
               enim
               mala
               erat
               buccella
               quae
               tradita
               est
               Judae
            
             à
             
               Domino
               ?
               Absit
               .
               Medicus
               non
               daret
               venenum
               :
               salutem
               medicus
               dedit
               ,
               sed
               indigne
               accipiendo
               ad
               perniciem
               accepit
               ,
               quia
               non
               pacatus
               accepit
               .
            
             Thus
             the
             originall
             ,
             though
             not
             so
             recited
             by
             M
             r
             Prynne
             :
             but
             that
             I
             passe
             ,
             so
             long
             as
             he
             retaines
             the
             substance
             .
             Yet
             how
             will
             he
             conclude
             from
             these
             words
             that
             Iudas
             received
             the
             Sacrament
             of
             the
             Lords
             Supper
             ,
             unlesse
             he
             make
             Augustine
             to
             contradict
             himselfe
             most
             grossely
             :
             for
             Tract
             .
             62.
             
               in
               Joh.
            
             (
             another
             place
             whether
             M
             r
             Prynne
             directeth
             us
             ,
             )
             speaking
             of
             Christs
             giving
             of
             that
             buccella
             or
             sop
             to
             Iudas
             ,
             he
             saith
             ,
             
             
               Non
               autem
               ut
               putant
               quidam
               negligenter
               legentes
               ,
               tunc
               Judas
               Christi
               corpus
               accepit
               :
               but
               Judas
               did
               not
               at
               that
               time
               receive
               the
               body
               of
               Christ
               ,
               as
               some
               negligently
               reading
               doe
               thinke
               .
            
             Which
             words
             Beda
             also
             in
             his
             Comment
             on
             Ioh.
             13.
             hath
             out
             of
             Augustine
             .
             It
             is
             Augustines
             opinion
             that
             the
             Sacrament
             was
             given
             before
             that
             time
             ,
             at
             which
             Iudas
             was
             present
             .
             That
             which
             M
             r
             Prynne
             citeth
             out
             of
             Algerus
             (
             a
             Monke
             ,
             who
             in
             that
             same
             booke
             writeth
             expresly
             for
             Transubstantiation
             )
             maketh
             more
             against
             him
             then
             for
             him
             .
             For
             Algerus
             takes
             the
             ●eason
             of
             Christs
             giving
             the
             Sacrament
             to
             Iudas
             ,
             to
             be
             this
             ,
             because
             his
             perverse
             conscience
             though
             knowne
             to
             Christ
             was
             not
             then
             made
             manifest
             ,
             Iudas
             not
             being
             accused
             and
             condemned
             :
             so
             that
             he
             was
             a
             secret
             ,
             not
             a
             scandalous
             sinner
             .
             Thus
             farre
             we
             have
             a
             taste
             of
             M
             r
             Prynnes
             citations
             of
             the
             Ancients
             .
             Peradventure
             it
             were
             not
             hard
             to
             finde
             as
             great
             flaws
             in
             some
             other
             of
             those
             citations
             .
             But
             it
             is
             not
             worth
             the
             while
             to
             stay
             so
             long
             upon
             it
             .
             Among
             the
             re●
             he
             citeth
             Haymo
             Bishop
             of
             Halberstat
             for
             Iudas
             his
             receiving
             of
             the
             Sacrament
             .
             But
             he
             may
             also
             be
             pleased
             to
             take
             notice
             that
             Haymo
             would
             have
             no
             notorious
             scandalous
             sinner
             to
             receive
             the
             Sacrament
             ,
             and
             holds
             that
             a
             man
             eats
             and
             drinks
             unworthily
             
               qui
               gravioribus
               criminibus
               commaculatus
               praesumit
               illud
               (
               sacramentum
               )
               sumere
            
             ;
             that
             is
             ,
             
               who
               being
               defiled
               with
               haynous
               crimes
               presumeth
               to
               take
               the
               Sacrament
            
             ;
             but
             if
             he
             had
             thought
             it
             (
             as
             Master
             Prynne
             doth
             )
             the
             most
             effectuall
             ordinance
             ,
             and
             readiest
             meanes
             to
             worke
             conversion
             and
             repentance
             ,
             he
             could
             not
             have
             said
             so
             .
             That
             which
             M
             r
             Prynne
             pag.
             23.
             citeth
             out
             of
             the
             two
             confessions
             of
             Bohemia
             and
             Belgia
             ,
             doth
             not
             assert
             that
             for
             which
             he
             citeth
             them
             .
             For
             neither
             of
             them
             saith
             that
             Iudas
             did
             receive
             the
             Sacrament
             of
             the
             Lords
             Supper
             .
             The
             Belgik
             confession
             saith
             an
             evill
             man
             may
             receive
             the
             Sacrament
             unto
             his
             own
             condemnation
             .
             
               As
               for
               example
               ,
               Judas
               and
               Simon
               Magus
               both
               of
               them
               did
               receive
               the
               Sacramentall
               signe
               .
            
             I
             can
             subscribe
             to
             all
             this
             ;
             for
             it
             is
             true
             in
             respect
             of
             the
             baptisme
             both
             of
             Iudas
             and
             
               Simon
               Magus
            
             .
             But
             I
             must
             here
             put
             M
             r
             Prynne
             in
             minde
             ,
             that
             the
             thing
             which
             he
             pleads
             for
             ,
             is
             extreamly
             different
             from
             that
             which
             the
             Belgick
             Churches
             hold
             .
             For
             
               Harmonia
               Synodorum
               Belgicarum
               cap.
            
             13.
             saith
             thus
             ,
             
               Nemo
               ad
               Caenam
               dominicam
               admittatur
               ,
               nisi
               qui
            
             
             
               fidei
               Confessionem
               ante
               reddiderit
               ,
               &
               Disciplinae
               Ecclesiasticae
               se
               subjecerit
               ,
               &
               vitae
               inculpatae
               testes
               fideles
               produxerit
               .
               Let
               no
               man
               be
               admitted
               to
               the
               Lords
               Supper
               ,
               except
               he
               who
               hath
               first
               made
               a
               confession
               of
               his
               faith
               ,
               and
               hath
               subjected
               himselfe
               to
               the
               Church
               Discipline
               ,
               and
               hath
               proved
               himselfe
               by
               faithfull
               witnesses
               to
               be
               of
               an
               unblameable
               life
               .
            
             The
             other
             confession
             of
             Bohemia
             saith
             that
             
               Iudas
               received
               the
               Sacrament
               of
               the
               Lord
               Christ
               himselfe
               ,
               did
               also
               execute
               the
               function
               of
               a
               Preacher
               ,
               and
               yet
               he
               ceased
               not
               to
               remaine
               a
               divell
               ,
               an
               hypocrite
               ,
               &c.
               
            
             This
             needeth
             not
             be
             expounded
             of
             the
             Lords
             Supper
             (
             which
             if
             he
             had
             received
             ,
             how
             did
             he
             still
             remaine
             an
             hypocrite
             ?
             for
             that
             very
             night
             his
             wickednesse
             did
             breake
             forth
             and
             was
             put
             in
             execution
             )
             but
             of
             the
             Passeover
             received
             by
             Iudas
             once
             and
             againe
             ,
             if
             not
             the
             third
             time
             .
             That
             Chapter
             is
             of
             Sacraments
             in
             generall
             ,
             and
             that
             which
             is
             added
             ,
             is
             concerning
             Ananias
             and
             his
             wife
             ,
             their
             being
             baptised
             of
             the
             Apostles
             .
             However
             the
             very
             same
             Chapter
             saith
             that
             Ministers
             must
             throughly
             looke
             to
             it
             ,
             and
             take
             diligent
             heed
             
               lest
               they
               give
               holy
               things
               to
               dogs
               ,
               or
               cast
               Pearles
               before
               swine
               .
            
             Which
             is
             there
             applied
             to
             the
             Sacraments
             ,
             and
             is
             not
             understood
             of
             preaching
             and
             admonishing
             onely
             as
             M
             r
             Prynne
             understands
             it
             .
             Also
             the
             Booke
             entituled
             
               Ratio
               Disciplinae
               ordinisque
               Eccles●…astici
               in
               unitate
               fratrum
               Bohemorum
               cap.
            
             7.
             appointeth
             not
             onely
             Church-discipline
             in
             generall
             ,
             but
             particularly
             suspension
             from
             the
             Lords
             Table
             of
             obstinate
             offenders
             .
             Finally
             ,
             whereas
             M.
             Prynne
             citeth
             a
             passage
             of
             the
             antiquated
             Common
             prayer
             Booke
             ,
             as
             it
             hath
             lost
             the
             authority
             which
             once
             it
             had
             ,
             so
             that
             passage
             doth
             not
             by
             any
             necessary
             inference
             hold
             forth
             that
             Iudas
             received
             the
             Sacrament
             ,
             as
             D.
             Kellet
             sheweth
             at
             some
             length
             in
             his
             Tricaenium
             .
          
           
             The
             citation
             in
             which
             M.
             Prynne
             is
             most
             large
             ,
             is
             that
             of
             
               Alexander
               Alensis
               part
               .
               4.
               
               Quaest.
               11.
               membr
               .
               2.
               art
               .
               1.
               sect
               .
               4.
            
             (
             though
             not
             so
             quoted
             by
             him
             )
             But
             for
             a
             retribution
             ,
             I
             shall
             tell
             him
             three
             great
             points
             ,
             in
             which
             
               Alexander
               Alensis
            
             in
             that
             very
             dispute
             of
             the
             receiving
             of
             the
             Eucharist
             ,
             is
             utterly
             against
             his
             principles
             .
             First
             ,
             
               Alexander
               Alensis
            
             is
             of
             opinion
             that
             the
             precept
             
               Matth.
               7.
               6.
               
               Give
               not
               that
               which
               is
               holy
               to
               dogs
               ,
               neither
               cast
               ye
               Pearles
               before
               swine
               ,
            
             doth
             extend
             to
             the
             denying
             the
             Sacrament
             
             to
             known
             prophane
             Christians
             ;
             for
             both
             in
             that
             Section
             which
             hath
             been
             cited
             ,
             and
             
               art
               .
               3.
               sect
               .
               1.
            
             answering
             objections
             from
             that
             Text
             ,
             he
             doth
             not
             say
             ,
             that
             it
             is
             meant
             of
             the
             word
             ,
             not
             of
             the
             Sacrament
             ,
             and
             of
             Infidels
             ,
             Hereticks
             ,
             Persecutors
             ,
             not
             of
             prophane
             ones
             :
             but
             he
             ever
             supposeth
             ,
             that
             the
             Ministers
             are
             forbidden
             by
             that
             Text
             ,
             to
             consent
             to
             give
             the
             Sacrament
             to
             prophane
             scandalous
             sinners
             .
             Secondly
             ,
             
               Alexander
               Alensis
            
             holds
             ,
             that
             Christs
             giving
             of
             the
             Sacrament
             to
             Iudas
             ,
             is
             no
             warrant
             to
             Ministers
             to
             give
             the
             Sacrament
             to
             publique
             notorious
             scandalous
             sinners
             ,
             though
             they
             doe
             desire
             it
             .
             And
             thus
             he
             resolveth
             
               Ib.
               art
               .
               3.
               sect
               .
               1.
               
               If
               the
               Priest
               know
               any
               man
               by
               confession
               to
               be
               in
               a
               mortall
               sinne
               ;
               he
               ought
               to
               admonish
               him
               in
               secret
               ,
               that
               he
               approach
               not
               to
               the
               Table
               of
               the
               Lord
               :
               and
               he
               ought
               to
               deny
               unto
               such
               a
               one
               the
               body
               of
               Christ
               ,
               if
               he
               desire
               it
               in
               secret
               .
               But
               if
               he
               desire
               it
               in
               publique
               ,
               then
               either
               his
               sinne
               is
               publique
               or
               secret
               .
               I●…
               publique
               ,
               he
               ought
               to
               deny
               it
               unto
               him
               ;
               neither
               so
               doth
               he
               reveale
               sinne
               because
               it
               is
               publique
               :
               If
               private
               ,
               he
               must
               give
               it
               ,
               lest
               a
               worse
               thing
               fall
               out
               .
            
             Thirdly
             ,
             
               Alexander
               Alensis
            
             holds
             the
             Sacrament
             of
             the
             Lords
             Supper
             ,
             not
             to
             be
             a
             converting
             ,
             but
             a
             confirming
             and
             conserving
             Ordinance
             
               Ibid.
               art
               .
               2.
               sect
               .
               2.
               
            
             His
             words
             I
             shall
             cite
             in
             the
             debating
             of
             that
             controversie
             .
          
        
         
           
           
             
               CHAP.
               IX
            
             .
             Whether
             Judas
             received
             the
             Sacrament
             of
             the
             Passeover
             that
             night
             in
             which
             our
             Lord
             was
             betrayed
             .
          
           
             Mr
             Prynne
             (
             distrusting
             peradventure
             the
             strength
             of
             his
             proofes
             for
             Iudas
             his
             receiving
             of
             the
             Lords
             Supper
             )
             betakes
             himselfe
             to
             an
             additionall
             argument
             pag.
             24.
             
             
               All
               our
               Antagonists
            
             ,
             saith
             he
             ,
             
               and
               the
               Evangelists
               clearely
               agree
               that
               Jud●…s
               did
               eate
               the
               Passeover
               with
               Christ
               himselfe
               ,
               as
               well
               as
               the
               other
               Apostles
               :
               now
               the
               Passeover
               was
               a
               type
               of
               the
               Lords
               Supper
               ,
               &c.
               
            
             It
             seems
             he
             had
             not
             the
             notes
             of
             my
             Sermon
             truly
             (
             though
             he
             endeavour
             to
             confute
             it
             )
             for
             I
             did
             then
             ,
             and
             I
             doe
             still
             make
             a
             very
             great
             question
             of
             it
             ,
             whether
             Iudas
             did
             so
             much
             as
             eate
             the
             Passeover
             at
             that
             time
             with
             Christ
             and
             the
             other
             Apostles
             :
             and
             I
             thinke
             I
             have
             very
             considerable
             reasons
             which
             make
             it
             probable
             that
             Iudas
             did
             not
             eate
             the
             Passeover
             that
             night
             with
             Christ
             and
             the
             Apostles
             .
             The
             resolution
             of
             this
             question
             depends
             upon
             another
             ,
             whether
             Christ
             and
             his
             Apostles
             did
             eate
             the
             Passeover
             before
             that
             supper
             at
             which
             he
             did
             wash
             his
             Disciples
             feet
             ,
             and
             gave
             the
             sop
             to
             Iudas
             (
             after
             the
             receiving
             whereof
             Iudas
             immediately
             went
             out
             )
             or
             whether
             that
             supper
             was
             before
             the
             eating
             of
             the
             Passeover
             .
             I
             finde
             t
             some
             others
             as
             well
             as
             my selfe
             have
             been
             of
             opinion
             that
             it
             was
             before
             ,
             not
             after
             the
             Passeover
             ;
             (
             yea
             that
             the
             Jewish
             custome
             was
             to
             eate
             their
             common
             Supper
             before
             the
             Passeover
             .
             See
             M.
             Weemse
             his
             
               Christian
               Synagogue
            
             pag
             120.
             )
             I
             finde
             also
             
               Ammonius
               Alexandrinus
               de
               quatuor
               Evangeliorum
               consonantia
               cap.
            
             154.
             placeth
             that
             supper
             mentioned
             Iohn
             13.
             2
             ,
             4
             ,
             12
             ,
             18.
             at
             which
             Jesus
             did
             wash
             his
             Disciples
             feet
             ,
             and
             when
             he
             had
             done
             sate
             down
             againe
             ,
             and
             told
             them
             that
             he
             who
             was
             eating
             bread
             with
             him
             should
             betray
             him
             .
             Then
             cap.
             155.
             he
             proceedeth
             to
             the
             story
             of
             the
             Paschall
             supper
             ,
             in
             which
             he
             conceiv●th
             the
             sop
             was
             given
             to
             Iudas
             ;
             but
             in
             this
             particular
             he
             did
             much
             mistake
             ;
             for
             the
             sop
             was
             given
             at
             the
             same
             
             supper
             mentioned
             Iohn
             13.
             2
             ,
             4
             ,
             12
             ,
             18.
             and
             not
             at
             the
             Paschall
             Supper
             (
             as
             M
             Prynne
             also
             acknowledgeth
             ,
             )
             This
             is
             cleare
             ,
             that
             Ammonius
             placeth
             the
             common
             supper
             at
             which
             Christ
             did
             wash
             his
             Disciples
             feet
             ,
             and
             told
             them
             of
             the
             Traitor
             ,
             to
             have
             been
             before
             the
             Paschall
             supper
             .
             I
             will
             first
             tell
             the
             reasons
             that
             incline
             me
             this
             way
             ,
             and
             then
             answer
             the
             objections
             which
             may
             seem
             to
             be
             against
             it
             .
             The
             reasons
             are
             these
             :
          
           
             1.
             
             The
             orientall
             custome
             was
             to
             wash
             before
             meal
             ,
             not
             after
             they
             had
             begun
             to
             eate
             .
          
           
             2.
             
             This
             Supper
             (
             in
             which
             the
             sop
             was
             given
             to
             Iudas
             ,
             whereupon
             he
             went
             away
             )
             was
             
               before
               the
               Feast
               of
               the
               Passeover
               ,
               Joh.
            
             13.
             1.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             meaning
             immediately
             before
             the
             feast
             of
             the
             Passeover
             ,
             it
             being
             reckoned
             from
             the
             time
             of
             eating
             the
             Paschall
             Lambe
             ,
             and
             so
             
               before
               the
               Feast
               of
               the
               Passeover
               ,
            
             hath
             the
             same
             sence
             as
             Luke
             11.
             38.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             the
             Pharisee
             wondred
             that
             Christ
             had
             not
             washed
             
               before
               dinner
            
             ,
             that
             is
             immediately
             before
             dinner
             .
             So
             here
             I
             undestand
             
               before
               the
               Feast
               of
               the
               Passeover
               ,
            
             that
             is
             immediately
             before
             the
             time
             of
             eating
             the
             Paschall
             Lambe
             ,
             which
             was
             the
             beginning
             of
             the
             Feast
             of
             the
             Passeover
             .
             You
             will
             say
             perhaps
             that
             Christ
             did
             not
             eate
             the
             Passeover
             upon
             the
             same
             day
             that
             the
             Jewes
             did
             ,
             and
             so
             those
             words
             
               before
               the
               Feast
               of
               Passeover
            
             ,
             may
             be
             understood
             before
             the
             Passeover
             of
             the
             Jewes
             ,
             not
             before
             the
             Passeover
             of
             Christ.
             I
             answer
             ,
             whether
             Christ
             and
             the
             Jewes
             kept
             the
             Passeover
             at
             one
             time
             ,
             is
             much
             debated
             among
             Interpreters
             .
             
               Baronius
               ,
               Toletus
            
             ,
             and
             divers
             others
             hold
             that
             Christ
             did
             eate
             the
             Paschall
             Lambe
             upon
             the
             same
             day
             with
             the
             Jewes
             .
             
               Scaliger
               ,
               Causabon
            
             ,
             and
             others
             hold
             the
             contrary
             .
             The
             question
             hath
             been
             peculiarly
             debated
             between
             
               Ioh.
               Cloppenburgius
            
             ,
             and
             
               Ludovicus
               Capellus
            
             ,
             yet
             so
             that
             Capellus
             (
             who
             followes
             Scaliger
             and
             Casaubon
             )
             acknowledgeth
             that
             both
             opinions
             have
             considerable
             reasons
             ,
             and
             both
             are
             straitned
             with
             some
             inconveniencies
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               de
               ultimo
               Christi
               paschate
            
             pag.
             6.
             
             &
             22.
             
             For
             my
             part
             ,
             I
             shall
             not
             contend
             :
             but
             admit
             the
             distinction
             of
             Christs
             Passeover
             and
             the
             Jewes
             Passeover
             ;
             yet
             saith
             Maldonat
             upon
             Ioh.
             13.
             1.
             
             I
             doubt
             not
             but
             Iohn
             understands
             Christs
             Passe-over
             ;
             for
             all
             the
             Evangelists
             in
             the
             story
             of
             the
             last
             Supper
             when
             they
             
             speake
             of
             the
             Passeover
             ,
             they
             mean
             Christs
             Passeover
             ,
             and
             it
             was
             the
             true
             Passeover
             according
             to
             the
             Law.
             
          
           
             3.
             
             That
             which
             makes
             many
             to
             thinke
             that
             Christ
             did
             eate
             the
             Passeover
             before
             that
             other
             Supper
             in
             which
             he
             gave
             the
             sop
             to
             Iudas
             ,
             is
             a
             mistake
             of
             the
             Jewish
             custome
             ,
             which
             as
             they
             conceive
             was
             to
             eate
             other
             meat
             after
             ,
             but
             none
             before
             the
             Paschall
             Lambe
             .
             Now
             to
             me
             the
             contrary
             appeareth
             ,
             namely
             ,
             that
             whatsoever
             the
             Jewes
             did
             eate
             before
             the
             Paschall
             Supper
             ,
             in
             the
             night
             of
             the
             Passeover
             ,
             was
             eaten
             before
             the
             Paschall
             Supper
             ,
             and
             it
             was
             among
             them
             forbidden
             to
             eate
             any
             thing
             after
             the
             Paschall
             Supper
             .
             Which
             may
             be
             proved
             not
             onely
             by
             that
             Talmudicall
             Canon
             (
             cited
             by
             
               D.
               Buxtorf
               in
               hist.
               instit
               .
               caenae
               Dom.
            
             )
             which
             saith
             ,
             
               The
               Passeover
               is
               not
               eaten
               except
               after
               meal
               :
            
             but
             also
             more
             plainly
             by
             w
             
               Liber
               rituum
               paschalium
            
             lately
             translated
             and
             published
             by
             Rittangelius
             :
             and
             by
             another
             Canon
             cited
             by
             x
             Martinius
             .
          
           
             But
             there
             are
             two
             arguments
             which
             may
             be
             brought
             to
             prove
             that
             Iudas
             did
             eate
             the
             Passeover
             with
             Christ
             and
             the
             Apostles
             .
             1.
             
             Because
             that
             Supper
             at
             which
             Iudas
             got
             the
             sop
             ,
             was
             after
             the
             Paschall
             supper
             ,
             for
             it
             is
             said
             Iohn
             13.
             2.
             
             
               Supper
               being
               ended
            
             .
             Which
             must
             be
             meant
             of
             the
             Paschall
             supper
             .
             I
             answer
             these
             words
             may
             very
             well
             be
             understood
             not
             of
             the
             Paschall
             supper
             ,
             but
             of
             that
             other
             supper
             at
             which
             the
             sop
             was
             given
             to
             Iudas
             .
             And
             as
             for
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             :
             some
             Greeke
             copies
             have
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             and
             Nonnus
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             :
             so
             the
             sence
             were
             as
             Augustine
             expounds
             ,
             Supper
             being
             prepared
             and
             ready
             and
             set
             on
             Table
             .
             But
             be
             it
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             or
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             the
             matter
             is
             not
             great
             ;
             for
             there
             is
             no
             necessity
             of
             expounding
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             thus
             ,
             when
             Supper
             was
             
             done
             or
             ended
             .
             It
             may
             suffer
             other
             two
             sences
             .
             One
             is
             ,
             that
             of
             Augustine
             ,
             when
             it
             was
             Supper
             time
             ,
             or
             when
             Supper
             was
             set
             on
             Table
             .
             And
             this
             sence
             is
             followed
             by
             
               A●…binus
               Fl●…us
               Alcuinus
               lib.
               de
               divinis
               Officiis
               ,
               Artic.
               de
               Caena
               Domini
               .
               Circa
               v●…speram
               vero
               caenâ
               factâ
               ,
               id
               est
               paratâ
               ,
               &
               ad
               convivantium
               mensam
               usque
               perductâ
               ,
               non
               transactâ
               neque
               ●…initâ
               ,
               surgit
               Jesus
               à
               caenâ
               &
               p●…it
               vestimenta
               ,
               &c.
               
            
             So
             likewise
             Mariana
             upon
             Ioh.
             13.
             2.
             tels
             us
             that
             
               caenâ
               factâ
            
             ,
             may
             well
             be
             expounded
             ,
             
               caenâ
               paratâ
            
             ,
             or
             
               ante
               caenam
            
             ,
             or
             
               cum
               caenae
               tempus
               adesset
            
             ,
             which
             he
             cleareth
             by
             the
             like
             formes
             of
             speech
             in
             other
             Scriptures
             .
          
           
             Secondly
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             may
             very
             well
             be
             translated
             ,
             
               when
               supper
               was
               begun
            
             ,
             or
             
               when
               they
               were
               at
               Supper
            
             ,
             as
             I
             have
             before
             shewed
             by
             like
             instances
             in
             the
             New
             Testament
             ,
             Matth.
             26.
             6.
             20.
             
             Things
             permanent
             as
             a
             house
             ,
             or
             the
             like
             are
             said
             to
             be
             factae
             ,
             when
             they
             are
             ended
             and
             compleate
             .
             But
             things
             which
             are
             successive
             are
             said
             to
             be
             factae
             ,
             when
             they
             are
             begun
             ,
             as
             
               dies
               factus
            
             ,
             not
             when
             the
             day
             is
             ended
             ,
             but
             when
             it
             is
             begun
             .
             So
             here
             ,
             there
             can
             be
             no
             more
             proved
             from
             the
             words
             ,
             but
             that
             supper
             was
             begun
             ,
             or
             they
             were
             at
             supper
             .
             This
             sence
             is
             given
             by
             
               Osiander
               ,
               Erasmus
               ,
               ●…ossanus
               harm
               .
               evang
               .
               part
               3.
               cap.
               1.
            
             beside
             the
             Centuri●ts
             ,
             Salmeron
             ,
             and
             
               Lud.
               de
               Dieu
            
             before
             cited
             .
          
           
             The
             other
             argument
             may
             be
             this
             .
             
               Matthew
               ,
               Marke
            
             and
             Luke
             ,
             after
             they
             have
             told
             of
             the
             making
             ready
             of
             the
             Passeover
             ,
             adde
             that
             Christ
             
               sate
               〈◊〉
               with
               the
               Twelve
            
             .
          
           
             Ans.
             1.
             
             It
             cannot
             be
             proved
             ,
             that
             this
             is
             meant
             of
             sitting
             down
             to
             eate
             the
             Passeover
             ;
             nay
             ,
             it
             rather
             appeareth
             from
             the
             Text
             ,
             that
             it
             was
             to
             eate
             that
             other
             supper
             ,
             at
             which
             the
             sop
             was
             given
             to
             Iudas
             ;
             The
             same
             discourse
             and
             questioning
             concerning
             the
             Traytor
             ,
             which
             Iohn
             sets
             down
             before
             Iudas
             his
             getting
             of
             the
             sop
             and
             going
             out
             ;
             is
             recorded
             by
             Ma●…thew
             and
             Marke
             ,
             to
             have
             been
             in
             that
             first
             supper
             ,
             unto
             which
             Christ
             sate
             down
             with
             the
             twelve
             when
             even
             was
             come
             .
             Therefore
             Christs
             sitting
             down
             with
             the
             twelve
             Matth.
             26.
             20
             ,
             21.
             
             
               Mark
               ▪
            
             14.
             17
             ,
             18.
             ●eing
             spoken
             of
             that
             supper
             at
             which
             Christ
             told
             his
             Disciples
             that
             one
             of
             them
             should
             betray
             him
             ,
             and
             every
             one
             asked
             
               Is
               it
               I
            
             ?
             (
             which
             by
             M
             r
             Prynnes
             confession
             was
             not
             the
             
             Paschall
             ,
             but
             the
             ordinary
             supper
             .
             )
             It
             followeth
             that
             the
             sitting
             down
             with
             the
             twelve
             is
             not
             meant
             of
             the
             Passeover
             ,
             but
             of
             an
             ordinary
             supper
             before
             the
             Passeover
             .
          
           
             2.
             
             The
             same
             words
             of
             Christs
             sitting
             down
             with
             the
             twelve
             are
             expounded
             (
             though
             upon
             other
             considerations
             )
             as
             spoken
             in
             reference
             not
             to
             the
             Paschall
             ,
             but
             the
             ordinary
             or
             common
             supper
             ,
             by
             
               Lorinus
               in
               Psal.
            
             101.
             6.
             following
             Maldonat
             ,
             and
             by
             
               Gerhard
               .
               Harm
               .
               Evang.
               cap
            
             170.
             p.
             403.
             
             Their
             reason
             is
             ,
             because
             according
             to
             the
             Law
             ,
             the
             Passeover
             was
             to
             be
             eaten
             standing
             ,
             not
             sitting
             :
             but
             that
             is
             more
             then
             can
             be
             proved
             from
             the
             Law
             which
             doth
             not
             so
             much
             as
             speake
             of
             standing
             at
             the
             first
             Passeover
             .
             It
             is
             no
             necessary
             consequence
             :
             they
             had
             their
             stav●s
             in
             their
             hands
             ,
             ergo
             they
             were
             standing
             .
             This
             by
             the
             way
             .
          
           
             3.
             
             Granting
             that
             Christs
             sitting
             downe
             with
             the
             twelve
             were
             spoken
             of
             the
             Paschall
             supper
             ,
             yet
             the
             paschall
             supper
             being
             after
             the
             other
             supper
             ,
             at
             which
             Iudas
             got
             the
             sop
             and
             went
             away
             (
             which
             I
             now
             suppose
             for
             the
             reasons
             before-mentioned
             till
             I
             see
             better
             reasons
             to
             the
             contrary
             .
             )
             It
             might
             be
             said
             ,
             after
             Iudas
             was
             gone
             ,
             that
             Christ
             sate
             down
             with
             the
             twelve
             ,
             as
             well
             as
             1
             Cor.
             15.
             5.
             it
             is
             said
             of
             Christ
             risen
             from
             the
             dead
             ,
             
               he
               was
               seen
               of
               Cephas
               ,
               then
               of
               the
               twelve
               ,
            
             though
             he
             was
             seen
             onely
             of
             the
             eleven
             ,
             and
             Iudas
             was
             gone
             to
             his
             place
             .
             Which
             answers
             all
             that
             can
             be
             said
             from
             Luke
             22.
             14
             ,
             15.
             
          
           
             If
             I
             have
             not
             said
             so
             much
             ,
             as
             to
             put
             it
             out
             of
             all
             question
             that
             Iudas
             did
             not
             eate
             of
             the
             Passeover
             with
             Christ
             and
             his
             Apostles
             ,
             yet
             I
             am
             sure
             I
             have
             cleared
             so
             much
             as
             this
             ,
             that
             Master
             Prynne
             will
             not
             be
             able
             to
             prove
             convincingly
             that
             Iudas
             did
             eate
             of
             the
             Passeover
             that
             ●ight
             with
             Christ.
             
          
           
             I
             will
             conclude
             with
             the
             pious
             observation
             of
             M
             r
             Cartwright
             :
             that
             it
             was
             not
             a
             vaine
             or
             idle
             question
             ,
             which
             the
             Disciples
             propounded
             ,
             (
             being
             commanded
             to
             prepare
             the
             Passeover
             )
             they
             aske
             ,
             
               where
               wilt
               thou
               that
               we
               prepare
               ?
               Luke
            
             22.
             8
             ,
             9.
             for
             Christ
             having
             commanded
             them
             ,
             that
             into
             whatsoever
             City
             they
             entered
             ,
             they
             should
             enquire
             who
             were
             godly
             therein
             ,
             and
             turne
             in
             to
             such
             ,
             to
             lodge
             and
             to
             eate
             there
             ;
             They
             did
             thereby
             easily
             
             understand
             ,
             that
             if
             in
             common
             and
             ordinary
             eating
             together
             ,
             then
             much
             more
             in
             this
             sacred
             feast
             ,
             they
             must
             turne
             in
             to
             the
             families
             of
             the
             godly
             ,
             and
             avoyd
             the
             prophane
             ;
             especially
             considering
             that
             they
             who
             were
             of
             that
             houshold
             were
             to
             eate
             the
             Passeover
             with
             Christ
             and
             his
             Disciples
             ,
             according
             to
             the
             Law.
             From
             this
             very
             example
             of
             the
             Passeover
             he
             drawes
             an
             argument
             for
             keeping
             off
             all
             ungodly
             and
             prophane
             persons
             from
             the
             Sacrament
             ,
             so
             farre
             as
             is
             possible
             .
             Thus
             
               Cartwright
               Harm
               .
               Evang.
               lib.
               3.
               pag.
               162.
               
            
             The
             like
             observation
             Chrysostome
             hath
             upon
             
               Matth.
               26.
               18.
               
               I
               will
               keepe
               the
               Passeover
               at
               thy
               house
               with
               my
               Disciples
               .
            
             He
             bids
             us
             marke
             those
             words
             
               with
               my
               Disciples
            
             :
             not
             with
             prophane
             or
             scandalous
             ones
             ,
             but
             
               with
               my
               Disciples
            
             .
             To
             the
             like
             purpose
             
               Titus
               Bostrorum
               Episcopus
               in
               Luke
            
             22.
             hath
             this
             observation
             .
             
               Non
               manducat
               autem
               hoc
               pascha
               cum
               Judaeis
               ,
               sed
               tantum
               cum
               Discipulis
               suis
               :
               Siquidem
               Judaei
               ,
               propter
               obstinatam
               incredulitatem
               ,
               hoc
               paschate
               indigni
               erant
               .
               Yet
               he
               eateth
               not
               this
               Passeover
               with
               the
               Jewes
               ,
               but
               onely
               with
               his
               own
               Disciples
               :
               for
               as
               much
               as
               the
               Jews
               ,
               because
               of
               their
               obstinate
               incred●…lity
               ,
               were
               unworthy
               of
               this
               Passeover
               .
            
          
        
         
           
           
             
               CHAP.
               X.
            
             That
             if
             it
             could
             be
             proved
             that
             Judas
             received
             the
             Lords
             Supper
             ,
             it
             maketh
             nothing
             against
             the
             Suspension
             of
             known
             wicked
             persons
             from
             the
             Sacrament
             .
          
           
             I
             Have
             now
             done
             with
             the
             first
             part
             of
             this
             Controversie
             concerning
             Iudas
             ,
             and
             have
             disproved
             that
             which
             M
             r
             Prynne
             hath
             said
             either
             for
             Iudas
             his
             receiving
             of
             the
             Sacrament
             of
             the
             Lords
             Supper
             ,
             or
             for
             his
             eating
             of
             the
             Passeover
             .
             In
             which
             particulars
             ,
             though
             learned
             and
             godly
             Divines
             who
             are
             against
             the
             admission
             of
             scandalous
             sinners
             to
             the
             Sacrament
             ,
             are
             not
             all
             of
             one
             opinion
             ,
             yet
             all
             looke
             upon
             it
             as
             a
             matter
             of
             debate
             ,
             and
             I
             know
             none
             that
             ever
             cried
             downe
             with
             scorne
             and
             contempt
             the
             opinion
             of
             Iudas
             his
             not
             receiving
             of
             the
             Sacrament
             ,
             excep●
             M
             r
             Prynne
             whose
             grounds
             are
             oftimes
             weakest
             where
             his
             assertions
             are
             strongest
             .
          
           
             I
             proceed
             to
             the
             second
             answer
             .
             Granting
             that
             Iud●…s
             did
             receive
             the
             Sacrament
             ,
             that
             can
             make
             nothing
             for
             the
             admission
             of
             scandalons
             sinners
             whose
             prophannesse
             and
             ungodly
             conversation
             is
             knowne
             ,
             and
             maketh
             their
             name
             to
             stinke
             in
             the
             Church
             .
             For
             Iudas
             his
             wickednesse
             was
             not
             publique
             nor
             knowne
             before
             he
             had
             got
             the
             sop
             and
             gone
             out
             ,
             and
             left
             the
             company
             of
             Christ
             and
             the
             Apostles
             .
             And
             moreover
             he
             who
             argueth
             from
             Christs
             receiving
             of
             Iudas
             to
             the
             Sacrament
             ,
             when
             though
             his
             sinne
             was
             yet
             secret
             ,
             yet
             Christ
             knew
             him
             to
             be
             a
             divell
             ;
             to
             prove
             that
             the
             Eldership
             may
             and
             ought
             to
             admit
             one
             to
             the
             Sacrament
             ,
             whom
             they
             know
             to
             be
             a
             Iudas
             ,
             a
             Divell
             :
             may
             as
             well
             argue
             from
             Christs
             choosing
             of
             Iudas
             to
             be
             an
             Apostle
             when
             he
             knew
             him
             to
             be
             a
             Divell
             ,
             to
             prove
             the
             lawfulnesse
             of
             the
             Elderships
             choosing
             of
             a
             Minister
             whom
             they
             know
             to
             be
             a
             divell
             .
             But
             now
             for
             that
             point
             of
             the
             scandall
             or
             secresie
             of
             Iudas
             his
             sinne
             ,
             let
             us
             heare
             M
             r
             Prynnes
             reply
             ,
             pag.
             26
             ,
             27.
             
             He
             gives
             it
             foure
             feet
             to
             runne
             upon
             .
             But
             the
             truth
             
             is
             ,
             it
             hath
             but
             two
             (
             the
             same
             things
             being
             twice
             told
             )
             and
             those
             how
             foundered
             you
             shall
             see
             by
             and
             by
             .
          
           
             First
             he
             saith
             ,
             that
             at
             the
             time
             when
             Christ
             instituted
             the
             Sacrament
             he
             foretold
             the
             Disciples
             that
             Iudas
             should
             betray
             him
             Iohn
             13.
             18.
             to
             28.
             
             Matth.
             26.
             20.
             to
             26.
             
             Marke
             14.
             18.
             to
             22.
             
             Luk●…
             22.
             21
             ,
             22
             ,
             23.
             
             More
             plainly
             pag.
             27.
             he
             saith
             ,
             Christ
             did
             admit
             
               Iudas
               ,
               to
               eate
               the
               Passeover
               and
               Sacrament
               with
               his
               other
               Disciples
               ,
               and
               they
               made
               not
               any
               s●…ruple
               of
               conscience
               to
               communicate
               with
               him
               in
               both
               ,
               no
               not
               after
               Christ
               had
               particularly
               informed
               them
               ,
               and
               Iudas
               himselfe
               ,
               that
               he
               should
               betray
               him
               ,
               Matth.
            
             26.
             21.
             to
             36.
             
          
           
             Answ.
             1.
             
             It
             was
             but
             just
             now
             that
             M
             r
             Prynne
             told
             us
             ,
             (
             to
             manifest
             that
             Iud●…s
             was
             at
             the
             Sacrament
             )
             that
             Luke
             placeth
             Christs
             words
             concerning
             Iud●…s
             ,
             after
             the
             Sacrament
             ,
             not
             before
             it
             .
             And
             more
             expressely
             he
             told
             us
             out
             of
             Iohn
             that
             Christs
             discourse
             about
             Iudas
             ,
             and
             his
             informing
             of
             the
             Disciples
             that
             one
             of
             them
             should
             betray
             him
             ,
             and
             his
             giving
             the
             sop
             to
             Iudas
             ,
             was
             after
             the
             Sacrament
             ,
             because
             it
             was
             after
             supper
             end●d
             ,
             the
             Sacrament
             being
             instituted
             and
             distributed
             before
             supper
             ended
             Vindic.
             pag.
             18
             ,
             19.
             
             &
             25.
             
             The
             same
             thing
             which
             before
             he
             made
             to
             be
             after
             the
             Sacrament
             ,
             to
             prove
             that
             Iudas
             did
             receive
             the
             Sacrament
             ,
             the
             very
             same
             he
             now
             makes
             to
             be
             before
             the
             Sacrament
             ,
             that
             he
             may
             prove
             Iudas
             a
             scandalous
             ●inner
             and
             a
             known
             Traitor
             ,
             even
             before
             his
             receiving
             of
             the
             Sacrament
             .
             And
             shall
             he
             thus
             abuse
             not
             onely
             his
             Reader
             ,
             but
             the
             Word
             of
             God
             it selfe
             with
             palpable
             and
             grosse
             contradictions
             ?
             I
             shall
             beseech
             him
             in
             the
             feare
             of
             God
             to
             looke
             to
             it
             ,
             and
             never
             more
             to
             take
             this
             liberty
             to
             put
             contrary
             sences
             upon
             the
             holy
             Scripture
             ,
             so
             as
             may
             seeme
             to
             serve
             most
             for
             his
             present
             advantage
             .
             Surely
             such
             lucubrations
             are
             not
             onely
             subitane
             but
             sinfull
             .
          
           
             2.
             
             His
             answer
             which
             now
             he
             gives
             us
             doth
             clearely
             yeeld
             these
             two
             things
             :
             1.
             
             That
             the
             Discourse
             about
             the
             Traytor
             ,
             and
             the
             giving
             of
             the
             sop
             ,
             I●…hn
             13.
             8.
             to
             vers
             .
             28.
             was
             before
             the
             Sacrament
             ;
             Now
             Iudas
             having
             gone
             out
             immediately
             after
             the
             sop
             ,
             hereby
             Master
             Prynne
             strengthneth
             my
             argument
             which
             I
             brought
             to
             prove
             that
             Iudas
             did
             not
             receive
             the
             Sacrament
             ;
             
             which
             argument
             in
             this
             very
             particular
             he
             formerly
             opposed
             .
             2.
             
             He
             hath
             here
             also
             yeelded
             that
             these
             words
             Luke
             22.
             21
             ,
             22
             ,
             23.
             
             
               But
               behold
               the
               hand
               of
               him
               that
               betrayeth
               me
               is
               with
               me
               on
               the
               Table
               ,
               &c.
            
             though
             mentioned
             after
             the
             Sacrament
             (
             which
             is
             the
             most
             colourable
             argument
             for
             Iudas
             his
             receiving
             of
             the
             Sacrament
             )
             yet
             were
             spoken
             before
             the
             Sacrament
             ,
             and
             that
             the
             order
             of
             time
             is
             not
             to
             be
             gathered
             from
             Luke
             but
             from
             Matthew
             and
             Marke
             who
             record
             that
             discourse
             about
             Iudas
             before
             the
             Sacrament
             .
             And
             in
             yeelding
             this
             ,
             he
             takes
             off
             his
             own
             strongest
             argument
             ,
             and
             confirmes
             what
             I
             have
             before
             taken
             pains
             to
             prove
             .
          
           
             3.
             
             Those
             Divines
             that
             hold
             Iudas
             did
             receive
             the
             Sacrament
             ,
             doe
             conceive
             that
             those
             words
             ,
             
               But
               behold
               the
               hand
               of
               him
               that
               betrayeth
               me
               ,
               &c.
            
             were
             indeed
             spoken
             after
             the
             Sacrament
             ,
             and
             that
             Luke
             placeth
             them
             in
             their
             proper
             place
             .
             And
             so
             holding
             that
             the
             discourse
             about
             the
             Traytor
             was
             after
             the
             Sacrament
             ,
             they
             doe
             thereby
             intimate
             that
             Iudas
             was
             not
             knowne
             to
             be
             the
             Traytor
             ,
             till
             after
             the
             Sacrament
             .
             Wherefore
             either
             a
             man
             must
             quit
             the
             most
             considerable
             argument
             for
             Iudas
             his
             receiving
             of
             the
             Sacrament
             ,
             or
             else
             acknowledge
             that
             Iudas
             was
             not
             knowne
             by
             the
             Disciples
             to
             be
             the
             Traytor
             till
             after
             the
             Sacrament
             .
          
           
             4.
             
             When
             after
             the
             giving
             of
             the
             sop
             Christ
             said
             to
             Iudas
             ,
             That
             thou
             dost
             ,
             doe
             quickly
             ,
             
               No
               man
               at
               the
               Table
               knew
               for
               what
               intent
               he
               spake
               this
               unto
               him
               ,
               John
            
             13.
             28.
             
             But
             if
             Christ
             had
             particularly
             informed
             them
             that
             Iudas
             was
             the
             Traytor
             ,
             how
             is
             it
             that
             they
             could
             have
             been
             so
             altogether
             ignorant
             of
             Christs
             intent
             ,
             as
             to
             thinke
             that
             he
             was
             still
             trusting
             Iudas
             with
             the
             buying
             of
             what
             they
             had
             need
             of
             against
             the
             Feast
             ,
             or
             with
             giving
             to
             the
             poore
             ?
             Hence
             
               Lud.
               Capellus
               Spicileg
               .
               in
               Joh.
            
             13.
             collecteth
             that
             when
             Iohn
             asked
             of
             Christ
             ,
             who
             it
             was
             ,
             and
             when
             Christ
             said
             ,
             
               He
               it
               is
               unto
               whom
               I
               shall
               give
               the
               sop
               ,
            
             this
             was
             but
             a
             secret
             conference
             ,
             and
             the
             rest
             of
             the
             Disciples
             did
             not
             heare
             it
             :
             else
             they
             could
             not
             have
             been
             so
             ignorant
             of
             it
             .
          
           
             5.
             
             The
             places
             cited
             by
             M
             r
             Prynne
             doe
             not
             prove
             that
             Christ
             did
             particularly
             tell
             and
             informe
             his
             Disciples
             that
             Iudas
             (
             but
             that
             one
             of
             them
             )
             should
             betray
             him
             .
             Christ
             made
             it
             known
             
             to
             Iohn
             alone
             by
             the
             signe
             of
             giving
             the
             sop
             ,
             Ioh.
             13.
             26.
             
             Yea
             Theophylact.
             upon
             Ioh.
             13.
             thinkes
             ,
             that
             as
             the
             other
             Apostles
             heard
             not
             what
             Christ
             said
             to
             Iohn
             concerning
             the
             Traytor
             ,
             so
             Iohn
             himselfe
             even
             at
             that
             instant
             could
             hardly
             imagine
             that
             Iudas
             would
             commit
             so
             great
             wickednesse
             .
             
               Nullus
               ergo
               cog●…vit
            
             ,
             saith
             he
             ,
             
               no
               man
               did
               know
               it
            
             ,
             which
             he
             gathers
             from
             the
             words
             of
             John
             himselfe
             ,
             vers
             .
             28
             ,
             29.
             
             Bucerus
             in
             Matth.
             26.
             23.
             holdeth
             the
             same
             .
             I
             know
             some
             thinke
             it
             was
             made
             knowne
             to
             all
             the
             Disciples
             by
             that
             
               Math.
               26.
               25
               
               Then
               Jud●…s
               which
               betrayed
               him
               answered
               and
               said
               ,
               Master
               Is
               it
               I
               ?
               He
               said
               unto
               him
               ,
               Thou
               hast
               said
               .
            
             But
             others
             answer
             that
             it
             is
             not
             certaine
             that
             Christ
             said
             this
             to
             Iudas
             in
             the
             hearing
             of
             all
             the
             Disciples
             :
             also
             that
             these
             words
             
               Thou
               hast
               said
            
             ,
             are
             not
             a
             cleare
             affirmation
             of
             the
             thing
             .
             
               Lud.
               Capellus
               Spicileg
               .
               in
               Matth.
            
             26.
             admitteth
             these
             words
             
               Thou
               hast
               said
            
             ,
             to
             be
             affirmative
             of
             that
             which
             had
             been
             said
             .
             But
             he
             moves
             this
             doubt
             :
             when
             Iudas
             had
             said
             
               Is
               it
               I
            
             ?
             he
             did
             not
             affirme
             the
             thing
             ,
             but
             doubted
             of
             it
             .
             How
             then
             did
             Christ
             returne
             such
             an
             answer
             as
             agreeth
             to
             that
             which
             Iudas
             had
             said
             ,
             as
             if
             it
             had
             been
             a
             positive
             truth
             .
             He
             gives
             this
             solution
             ,
             that
             Christ
             as
             searcher
             of
             the
             heart
             did
             speake
             it
             to
             Iudas
             ,
             who
             was
             in
             his
             conscience
             convinced
             that
             he
             was
             the
             man
             ,
             and
             so
             assenteth
             to
             the
             truth
             of
             that
             testimony
             of
             his
             Conscience
             .
             Now
             this
             could
             not
             be
             certainly
             known
             to
             the
             other
             Apostles
             .
             For
             my
             part
             I
             shall
             not
             need
             to
             contend
             much
             about
             that
             :
             for
             granting
             it
             to
             be
             a
             cleare
             information
             to
             all
             the
             Disciples
             that
             Iud●…s
             was
             the
             Traytor
             ,
             yet
             (
             by
             their
             principles
             who
             hold
             Iudas
             did
             receive
             the
             Sacrament
             )
             this
             was
             after
             ,
             not
             before
             the
             Sacrament
             ,
             for
             they
             make
             the
             anticipation
             to
             be
             in
             Matthew
             and
             Marke
             ,
             and
             the
             true
             order
             to
             be
             in
             Luke
             .
          
           
             6.
             
             Beside
             that
             of
             the
             French
             Catechisme
             ,
             which
             saith
             the
             impiety
             of
             Iudas
             was
             concealed
             ,
             and
             not
             broken
             forth
             into
             the
             light
             and
             knowledge
             of
             men
             when
             the
             Sacrament
             was
             given
             :
             take
             these
             other
             Testimonies
             ,
             
               Martyr
               .
               in
               1
               Cor.
               5.
               
               Et
               quod
               attinet
               ad
               Judam
               ,
               peccatum
               ejus
               non
               erat
               cognitum
               atque
               perspectum
               ,
               nec
               ullo
               judicio
               convictum
               .
               Gerhard
               .
               Harm
               .
               Evang.
               cap.
            
             171.
             pag.
             453
             ,
             
               Iudae
               scelus
               nondum
               erat
               in
               lucem
               productum
               ,
               sed
               anim●…
               suo
               illud
               ad●…c
               ela●…sum
               tenebat
               .
            
             The
             same
             he
             hath
             in
             his
             common
             
             places
             Tom.
             5.
             pag.
             181.
             where
             he
             sheweth
             that
             Iudas
             receiving
             of
             the
             Sacrament
             maketh
             nothing
             for
             the
             admission
             of
             scandalous
             persons
             ;
             because
             although
             Iudas
             had
             gone
             to
             the
             chiefe
             Priests
             and
             agreed
             with
             them
             ,
             this
             was
             knowne
             to
             none
             of
             the
             Disciples
             ,
             at
             that
             time
             ,
             but
             to
             Christ
             himselfe
             onely
             .
             Nay
             the
             Testimony
             cited
             by
             M
             r
             Prynne
             himselfe
             out
             of
             
               Algerus
               de
               Sacram.
            
             maketh
             strongly
             against
             him
             in
             this
             particular
             :
             
               Quia
               enim
            
             saith
             
               Algerus
               )
               Judas
               accusatus
               &
               damnatus
               non
               fuerat
               ,
               ideo
               Christus
               conscientiam
               ejus
               perversam
               ,
               quamvis
               sibi
               notam
               damnare
               noluit
               .
               For
               because
               Judas
               was
               not
               accused
               &
               condemned
               ,
               therefore
               Christ
               would
               not
               condemne
            
             (
             openly
             )
             
               his
               perverse
               conscience
               ,
               though
               known
               to
               himself
               .
               Innocentius
            
             3.
             in
             the
             place
             above
             cited
             
               De
               myst
               .
               Missae
               lib.
               4.
               cap.
            
             13.
             after
             he
             hath
             asserted
             that
             Iudas
             did
             not
             receive
             the
             Lords
             Supper
             ,
             he
             addeth
             ,
             that
             if
             it
             should
             be
             granted
             that
             Iudas
             did
             receive
             it
             ,
             this
             onely
             will
             follow
             at
             most
             ,
             that
             Ministers
             are
             to
             admit
             to
             the
             Sacrament
             such
             as
             are
             not
             known
             to
             the
             Church
             ,
             to
             be
             impious
             or
             wicked
             ,
             as
             Iudas
             his
             wickednesse
             was
             not
             at
             that
             time
             knowne
             to
             the
             Disciples
             .
             Likewise
             both
             Chrysostome
             and
             Theophylact
             upon
             Iohn
             13.
             are
             cleare
             in
             this
             ,
             that
             Iudas
             hypocrisie
             was
             not
             detected
             to
             the
             Apostles
             till
             Christ
             did
             separate
             him
             ,
             and
             he
             went
             forth
             .
             Moreover
             I
             shall
             minde
             M
             r
             Prynne
             how
             he
             himselfe
             doth
             apply
             this
             example
             of
             Iudas
             in
             his
             
               Independency
               examined
            
             ,
             pag.
             8
             ,
             9.
             he
             argueth
             thus
             :
             
               Whether
               Independents
               refus●…ll
               to
               admit
               such
               Christians
               who
               are
               not
               notoriously
               scandalous
               in
               their
               lives
               ,
               nor
               grossely
               ignorant
               in
               the
               principles
               of
               Religion
               ,
               to
               the
               Sacrament
               of
               the
               Lords
               Supper
               ,
               &c.
               onely
               upon
               this
               suspition
               or
               apprehension
               ,
               that
               they
               are
               but
               carnall
               men
               ,
               not
               truly
               regenerated
               or
               sanctified
               by
               Gods
               Spirit
               (
               though
               they
               can
               not
               certainly
               judge
               of
               their
               present
               spirituall
               conditions
               infallibly
               known
               to
               God
               alone
               )
               be
               not
               a
               very
               uncharitable
               arrogant
               ,
               yea
               unchristian
               practice
               ,
               contrary
               to
               our
               Saviours
               owne
               immediate
               example
               ,
               who
               at
               the
               first
               institution
               of
               this
               Sacrament
               admitted
               Iudas
            
             to
             his
             last
             Supper
             ,
             as
             well
             as
             his
             
               Disciples
               ,
               though
               he
               certainly
               knew
               him
               to
               be
               both
               a
               Traytor
               and
               a
               Divell
               .
            
             In
             which
             argumentation
             he
             himself
             supposeth
             that
             Iudas
             was
             not
             notoriously
             scandalous
             ,
             nor
             knowne
             to
             the
             Disciples
             ,
             (
             but
             to
             God
             and
             Christ
             alone
             )
             to
             be
             a
             Traytor
             and
             Divell
             .
             For
             otherwise
             he
             
             could
             not
             in
             any
             reason
             argue
             thus
             against
             the
             Independents
             :
             because
             if
             this
             supposition
             be
             not
             laid
             downe
             that
             Iudas
             was
             an
             unregenerate
             yet
             not
             a
             scandalous
             person
             :
             then
             the
             Independents
             had
             this
             obvious
             answer
             ,
             that
             if
             his
             Argument
             prove
             any
             thing
             ,
             it
             doth
             conclude
             the
             admission
             not
             onely
             of
             unregenerated
             and
             unsanctified
             ,
             but
             of
             scandalous
             persons
             ,
             to
             the
             Sacrament
             ;
             whereas
             he
             brings
             it
             to
             prove
             against
             them
             ,
             that
             persons
             not
             scandalous
             ,
             though
             unregenerate
             ,
             ought
             not
             to
             be
             refused
             the
             Sacrament
             .
             And
             now
             he
             brings
             the
             same
             thing
             against
             us
             to
             prove
             that
             scandalous
             persons
             ought
             to
             be
             admitted
             ,
             if
             not
             excommunicated
             ,
             and
             desirous
             to
             receive
             the
             Sacrament
             .
             He
             tels
             us
             by
             the
             way
             of
             
               Iudas
               his
               theevish
               ,
               covetous
               ,
               as
               well
               as
               traiterous
               disposition
               Iohn
               12.
               6.
               both
               which
               did
               make
               him
               scandalous
               .
            
             But
             he
             might
             have
             observed
             ,
             that
             the
             holy
             Ghost
             sheweth
             plainly
             that
             in
             that
             act
             Iudas
             was
             not
             a
             scandalous
             sinner
             in
             the
             esteeme
             of
             the
             other
             Disciples
             ;
             for
             his
             theevish
             covetous
             disposition
             was
             not
             known
             to
             the
             Disciples
             ;
             yea
             the
             pretext
             of
             his
             care
             for
             the
             poore
             was
             so
             plausible
             to
             them
             (
             though
             abominable
             to
             Christ
             who
             knew
             his
             heart
             )
             that
             it
             is
             said
             ,
             not
             onely
             of
             Iudas
             ,
             but
             of
             the
             Disciples
             (
             by
             his
             instigation
             )
             
               they
               had
               indignation
            
             at
             the
             wasting
             of
             that
             which
             might
             have
             been
             sold
             for
             much
             and
             given
             to
             the
             poore
             ,
             Matth.
             26.
             8.
             
          
           
             Let
             us
             now
             heare
             M
             r
             Prynnes
             other
             answer
             Vindic.
             pag.
             26
             ,
             27.
             he
             tels
             us
             that
             though
             perchance
             the
             other
             Disciples
             did
             not
             know
             that
             Iudas
             was
             a
             Traytor
             and
             a
             Divell
             ,
             yet
             Christ
             himselfe
             did
             infallibly
             know
             all
             this
             of
             Iudas
             ,
             and
             did
             notwithstanding
             admit
             him
             to
             the
             Sacrament
             .
             Whereupon
             he
             beseecheth
             all
             Ministers
             not
             to
             make
             themselves
             wiser
             ,
             holier
             ,
             rigider
             in
             this
             point
             then
             Christ
             himselfe
             .
          
           
             Answ.
             1.
             
             If
             Ministers
             did
             take
             upon
             them
             to
             suspend
             men
             from
             the
             Sacrament
             upon
             their
             owne
             private
             knowledge
             of
             some
             secret
             sinnes
             whereof
             those
             men
             are
             guilty
             :
             his
             argument
             might
             say
             somewhat
             .
             But
             the
             question
             being
             of
             suspension
             by
             the
             Eldership
             upon
             the
             notoreity
             or
             proofe
             of
             the
             offence
             ,
             and
             consis●oriall
             formall
             conviction
             of
             the
             offender
             ,
             he
             saith
             here
             nothing
             to
             that
             point
             .
          
           
           
             2.
             
             What
             a
             Minister
             should
             do
             when
             he
             certainly
             knows
             one
             of
             the
             Congregation
             (
             not
             convict
             nor
             notoriously
             scandalous
             )
             to
             be
             a
             Iudas
             ,
             a
             Traytor
             ,
             a
             Divell
             ,
             I
             will
             not
             now
             dispute
             .
             But
             surely
             M
             r
             Prynnes
             reason
             why
             the
             minister
             ought
             to
             admit
             such
             a
             one
             ,
             is
             not
             rightly
             applied
             ,
             *
             for
             Christ
             did
             then
             know
             Iudas
             to
             be
             a
             Traytor
             and
             a
             Divel
             ,
             but
             how
             ?
             not
             as
             man
             ,
             by
             sight
             ,
             information
             ,
             or
             the
             like
             ,
             but
             as
             God
             and
             as
             omniscient
             ,
             that
             is
             ,
             he
             knew
             Iudas
             by
             that
             same
             knowledge
             whereby
             he
             knows
             close
             hypocrites
             in
             whom
             no
             eye
             of
             man
             hath
             seen
             any
             thing
             scandalous
             ,
             but
             rather
             good
             and
             promising
             signes
             ;
             some
             of
             this
             kind
             no
             doubt
             are
             admitted
             to
             the
             Sacrament
             both
             among
             Presbyterians
             and
             Independents
             ,
             whom
             Christ
             knowes
             to
             be
             Iudasses
             ,
             because
             he
             knows
             what
             is
             in
             man.
             But
             now
             for
             a
             Minister
             to
             know
             (
             not
             the
             heart
             and
             the
             reines
             as
             Christ
             doth
             ,
             but
             )
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             some
             foule
             act
             which
             a
             man
             hath
             done
             ,
             and
             some
             wicked
             profession
             which
             a
             man
             hath
             made
             ,
             though
             in
             private
             ,
             and
             not
             yet
             known
             to
             the
             world
             ;
             this
             is
             a
             very
             different
             case
             from
             the
             other
             ,
             and
             if
             Christ
             had
             admitted
             Iudas
             to
             the
             Sacrament
             ,
             knowing
             him
             by
             his
             divine
             knowledge
             to
             be
             a
             Traytor
             ,
             this
             could
             not
             prove
             ,
             that
             a
             Minister
             ought
             to
             admit
             a
             Traytor
             ,
             whom
             by
             his
             humane
             knowledge
             he
             knows
             to
             be
             such
             .
          
           
             3.
             
             And
             if
             that
             which
             Christ
             did
             in
             this
             particular
             ought
             to
             be
             a
             president
             to
             Ministers
             what
             to
             doe
             in
             like
             cases
             :
             Then
             as
             Christ
             had
             a
             most
             sad
             and
             moving
             discourse
             about
             the
             Traytor
             ,
             till
             Iudas
             himselfe
             was
             made
             to
             understand
             ,
             that
             Christ
             knew
             his
             traiterous
             purpose
             ,
             and
             then
             he
             said
             to
             him
             ,
             
               That
               thou
               dost
               doe
               quickly
            
             ,
             which
             x
             diverse
             doe
             rightly
             conceive
             to
             be
             
             as
             much
             ,
             as
             if
             Christ
             had
             said
             to
             him
             ,
             Get
             you
             gone
             ,
             I
             have
             no
             more
             to
             doe
             with
             you
             :
             He
             spake
             it
             ,
             
               ut
               a
               consortio
               suo
               recederet
            
             ,
             that
             he
             might
             be
             gone
             out
             of
             his
             company
             ,
             as
             Ambrose
             takes
             it
             :
             and
             thus
             did
             by
             the
             Sword
             of
             his
             mouth
             chase
             away
             and
             as
             it
             were
             excommunicate
             Iudas
             before
             the
             Sacrament
             .
             So
             should
             a
             Minister
             (
             if
             he
             see
             one
             in
             the
             Congregation
             whom
             he
             certainly
             knows
             to
             be
             a
             Iudas
             ,
             and
             to
             be
             living
             in
             some
             abominable
             wickednesse
             ,
             even
             whiles
             he
             comes
             with
             a
             professed
             desire
             to
             receive
             the
             Sacrament
             )
             tell
             the
             Congregation
             ,
             that
             he
             knows
             and
             sees
             one
             amongst
             them
             whom
             he
             certainly
             knows
             to
             be
             guilty
             of
             such
             a
             particular
             secret
             horrible
             sinne
             ,
             and
             (
             if
             it
             be
             possible
             )
             make
             the
             sinner
             himselfe
             to
             know
             by
             such
             or
             such
             a
             signe
             ,
             that
             he
             is
             the
             man
             whom
             he
             speakes
             of
             ,
             and
             not
             to
             leave
             off
             powerfull
             checks
             ,
             sharpe
             rebukes
             ,
             terrible
             comminations
             ,
             till
             by
             the
             blessing
             of
             God
             and
             the
             power
             of
             the
             word
             ,
             he
             get
             such
             a
             one
             terrified
             and
             chased
             away
             .
          
           
             4.
             
             It
             shall
             not
             be
             in
             vaine
             to
             observe
             here
             that
             
               Gamachaeus
               in
               tertiam
               partem
               Thomae
               Quaest.
               64.
               c.
               4.
            
             though
             he
             hold
             that
             Christ
             gave
             the
             Sacrament
             to
             Iudas
             (
             whence
             he
             argueth
             that
             the
             Sacraments
             doe
             infallibly
             worke
             
               ex
               opere
               operato
            
             ,
             where
             no
             barre
             is
             put
             ,
             though
             there
             be
             no
             faith
             nor
             devotion
             exercised
             in
             the
             receiver
             )
             yet
             he
             doth
             immediately
             move
             this
             objection
             ,
             It
             is
             unlawfull
             to
             give
             the
             Sacraments
             to
             the
             unworthy
             ,
             and
             to
             such
             as
             live
             in
             mortall
             sinne
             .
             Whereunto
             y
             he
             answereth
             ,
             that
             it
             is
             indeed
             unlawfull
             to
             Ministers
             to
             give
             the
             Sacrament
             to
             the
             unworthy
             ,
             when
             they
             can
             refuse
             them
             without
             scandall
             (
             a
             restriction
             which
             I
             suppose
             M
             r
             Prynne
             dare
             not
             owne
             ;
             for
             if
             the
             lawfulnesse
             or
             unlawfulnesse
             of
             the
             thing
             must
             be
             determined
             by
             the
             scandall
             ,
             they
             goe
             upon
             a
             very
             slippery
             ground
             .
             )
             He
             addeth
             that
             it
             is
             unlawfull
             to
             us
             to
             follow
             Gods
             example
             in
             giving
             holy
             things
             to
             the
             unworthy
             ,
             as
             it
             is
             unlawfull
             to
             follow
             his
             example
             in
             the
             permitting
             of
             sinne
             when
             we
             can
             hinder
             it
             .
             The
             like
             I
             finde
             in
             
               Alexander
               Alensis
               ,
               Summa
               Theol.
               part
               .
               4.
               
            
             
             
               Quaest.
               11.
               membr
               .
               2.
               art
               .
               1.
               sect
               .
               4.
            
             where
             he
             moves
             this
             objection
             in
             the
             question
             ,
             whether
             Christ
             gave
             the
             Sacrament
             to
             Iudas
             .
             Christ
             himselfe
             hath
             commanded
             ,
             
               Give
               not
               that
               which
               is
               holy
               to
               dogs
               ,
               &c.
            
             and
             it
             seems
             he
             would
             not
             doe
             the
             contrary
             of
             that
             which
             himselfe
             commandeth
             .
             Unto
             this
             objection
             his
             answer
             is
             ,
             that
             this
             prohibition
             lieth
             indeed
             upon
             the
             Ministers
             ,
             Dispencers
             of
             the
             Sacraments
             ,
             but
             bindeth
             not
             Christ
             himselfe
             the
             Law-maker
             .
             As
             long
             therefore
             as
             we
             are
             able
             to
             prove
             from
             Scripture
             ,
             that
             scandalous
             persons
             ought
             to
             be
             keep
             back
             from
             the
             Sacrament
             ,
             and
             that
             it
             is
             unlawfull
             for
             Church
             ▪
             officers
             to
             admit
             such
             ;
             the
             Erastians
             doe
             but
             weakly
             helpe
             themselves
             by
             arguing
             from
             Christs
             giving
             the
             Sacrament
             to
             Iudas
             .
             Which
             I
             have
             said
             by
             way
             of
             concession
             :
             for
             my
             opinion
             is
             ,
             that
             Christ
             did
             upon
             the
             matter
             excommunicate
             Iudas
             ,
             and
             that
             his
             practice
             in
             this
             very
             particular
             is
             a
             patterne
             to
             us
             ,
             which
             I
             hope
             I
             have
             made
             evident
             .
          
           
             Finally
             ,
             it
             is
             observed
             by
             
               Io.
               Baptista
               de
               Rubeis
            
             in
             his
             
               Novum
               rationale
               divinorum
               officiorum
               lib.
            
             1.
             cap.
             24.
             that
             this
             cause
             of
             Iudas
             doth
             not
             concerne
             publique
             and
             known
             scandalous
             persons
             ,
             but
             secret
             and
             lurking
             wicked
             persons
             ,
             when
             they
             publikely
             desire
             to
             receive
             the
             Sacrament
             ;
             who
             yet
             (
             saith
             he
             )
             ought
             to
             be
             admonished
             and
             dehorted
             by
             the
             Minister
             ,
             that
             they
             come
             not
             to
             the
             Sacrament
             :
             and
             if
             such
             a
             one
             make
             his
             desire
             to
             receive
             the
             Sacrament
             secretly
             known
             to
             the
             Minister
             ,
             the
             Minister
             ought
             to
             refuse
             him
             ,
             though
             his
             sinne
             be
             yet
             secret
             ,
             and
             not
             publiquely
             known
             .
             *
             
               But
               if
               the
               sinne
               be
               open
               or
               manifest
               ,
               then
               whether
               the
               sinner
               do
               secretly
               or
               openly
               desire
               to
               receive
               the
               Sacrament
               ,
               the
               Minister
               ought
               to
               refuse
               him
               .
            
          
        
         
           
           
             
               CHAP.
               XI
            
             .
             Whether
             it
             he
             a
             full
             discharge
             of
             duty
             to
             admonish
             a
             scandalous
             person
             of
             the
             danger
             of
             unworthy
             communicating
             ?
             And
             whether
             a
             Minister
             in
             giving
             him
             the
             Sacrament
             after
             such
             admonition
             ,
             be
             no
             way
             guilty
             ?
          
           
             Mr.
             Prynne
             pag.
             28.
             stateth
             the
             seventh
             point
             in
             difference
             thus
             ,
             
               Whether
               the
               Minister
               hath
               not
               fully
               discharged
               his
               duty
               and
               conscience
               if
               he
               give
               warning
               to
               unworthy
               communicants
               of
               the
               danger
               they
               incurre
               by
               their
               unworthy
               approaches
               to
               the
               Lords
               Table
               ,
               and
               seriously
               dehort
               them
               from
               comming
               to
               it
               ,
               unlesse
               they
               repent
               ,
               reforme
               ,
               and
               come
               preparedly
               ?
            
             But
             here
             he
             much
             mistakes
             his
             marke
             ,
             or
             hitteth
             it
             not
             ,
             as
             may
             appeare
             thus
             .
             First
             ,
             what
             if
             we
             should
             affirme
             it
             ,
             as
             he
             doth
             ?
             What
             hath
             he
             gained
             thereby
             ?
             That
             the
             Minister
             hath
             not
             the
             power
             of
             keeping
             backe
             scandalous
             persons
             :
             which
             cannot
             adde
             one
             dram
             weight
             to
             his
             cause
             .
             The
             power
             is
             seated
             in
             the
             Eldership
             ,
             of
             which
             the
             Minister
             is
             a
             principall
             member
             :
             even
             as
             
               Aristotle
               polit
               .
               lib.
            
             3.
             cap.
             11.
             tels
             us
             that
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             is
             not
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             but
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             It
             is
             not
             the
             Senator
             but
             the
             Senat
             that
             doth
             rule
             .
             But
             if
             M
             r
             Prynne
             meant
             to
             conclude
             against
             the
             suspension
             of
             scandalous
             persons
             not
             excommunicated
             (
             the
             thing
             which
             all
             along
             he
             opposeth
             ,
             )
             he
             ought
             to
             have
             stated
             the
             point
             thus
             ,
             
               Whether
               the
               Eldership
               hath
               not
               fully
               discharged
               their
               duty
               ,
               &c.
               
            
             For
             every
             branch
             of
             this
             controversie
             concerning
             Suspension
             (
             which
             is
             an
             act
             of
             jurisdiction
             and
             censure
             )
             must
             be
             fixed
             upon
             the
             Eldership
             ,
             not
             upon
             the
             Minister
             .
             There
             is
             a
             huge
             difference
             between
             the
             Ministers
             personall
             duty
             ,
             and
             the
             censure
             of
             suspension
             :
             in
             so
             much
             that
             if
             the
             affirmative
             of
             this
             present
             question
             (
             as
             he
             stateth
             it
             )
             were
             yeelded
             to
             him
             ;
             it
             derogateth
             nothing
             from
             the
             power
             of
             the
             Eldership
             to
             suspend
             from
             the
             Sacrament
             a
             person
             not
             excommunicate
             .
             Secondly
             ,
             in
             the
             debating
             of
             this
             point
             he
             sometimes
             argueth
             against
             the
             refusing
             or
             withholding
             of
             the
             Sacrament
             
             
               by
               any
               Minister
               or
               Presbytery
            
             as
             pag.
             29
             ,
             30
             ,
             31.
             sometimes
             he
             argueth
             that
             
               no
               Ministers
               private
               judgement
               or
               conscience
               ought
               to
               be
               the
               rule
               of
               his
               admitting
               any
               to
               ,
               or
               suspending
               them
               from
               the
               Sacrament
               ,
            
             as
             pag.
             32.
             
             Which
             is
             a
             confounding
             together
             of
             two
             most
             different
             points
             .
             Thirdly
             ,
             and
             if
             the
             question
             should
             be
             stated
             of
             the
             Minister
             his
             duty
             ,
             that
             which
             M
             r
             Prynne
             affirmeth
             ,
             viz.
             that
             
               the
               Minister
               hath
               fully
               discharged
               his
               duty
               and
               conscience
               ,
               if
               he
               give
               warning
               to
               unworthy
               communicants
               of
               the
               danger
               they
               incurre
               by
               their
               unworthy
               approaches
               ,
               to
               the
               Lords
               Table
               ,
               and
               seriously
               dehort
               them
               from
               comming
               to
               it
               ,
               unlesse
               they
               repent
               ,
               reforme
               and
               come
               preparedly
            
             ;
             is
             erroneous
             and
             false
             :
             for
             there
             are
             other
             necessary
             duties
             incumbent
             to
             the
             Minister
             ,
             in
             this
             businesse
             :
             as
             1.
             he
             must
             be
             earnest
             in
             his
             prayers
             to
             God
             ,
             for
             the
             conversion
             and
             reformation
             of
             such
             unworthy
             persons
             ,
             else
             that
             God
             would
             give
             his
             Spirit
             and
             assistance
             to
             the
             Eldership
             ,
             and
             others
             to
             whom
             the
             case
             shall
             be
             brought
             ,
             that
             they
             may
             faithfully
             doe
             their
             duty
             in
             restraining
             such
             persons
             :
             or
             (
             if
             not
             so
             )
             that
             God
             would
             by
             his
             owne
             providence
             keepe
             backe
             such
             persons
             ,
             or
             hedge
             up
             their
             way
             with
             thornes
             ,
             and
             make
             a
             wall
             ,
             that
             they
             shall
             not
             finde
             their
             pathes
             to
             come
             and
             prophane
             the
             Lords
             Table
             .
             2.
             
             The
             Minister
             must
             deale
             seriously
             with
             the
             Eldership
             by
             informations
             ,
             exhortations
             ,
             and
             admonitions
             ,
             to
             move
             them
             to
             doe
             their
             duty
             .
             3.
             
             The
             Minister
             must
             give
             his
             owne
             vote
             and
             sentence
             in
             the
             Eldership
             against
             the
             admission
             of
             such
             persons
             .
             4.
             
             If
             (
             which
             God
             forbid
             )
             the
             Eldership
             be
             not
             willing
             to
             doe
             their
             duty
             ,
             but
             sinfully
             neglect
             it
             ,
             the
             Minister
             ought
             to
             addresse
             himselfe
             with
             his
             complaints
             to
             the
             superiour
             Ecclesiasticall
             assemblies
             (
             as
             they
             lie
             in
             their
             order
             )
             that
             they
             may
             interpose
             by
             their
             authority
             ,
             to
             rectifie
             the
             mal-administration
             of
             the
             Congregationall
             Eldership
             .
             5.
             
             And
             if
             it
             should
             fall
             out
             that
             a
             scandalous
             unworthy
             person
             should
             finde
             so
             much
             favour
             in
             the
             higher
             assemblies
             also
             ,
             as
             that
             they
             shall
             judge
             him
             fit
             to
             be
             admitted
             to
             the
             Sacrament
             ;
             yet
             if
             the
             Minister
             know
             him
             certainly
             to
             be
             a
             scandalous
             abominable
             person
             ,
             and
             be
             also
             cleere
             in
             his
             conscience
             ,
             that
             the
             matter
             of
             scandall
             is
             sufficiently
             proved
             ,
             he
             must
             not
             doe
             an
             unlawfull
             act
             in
             obedience
             to
             men
             ,
             
             but
             walke
             by
             that
             Apostolicall
             rule
             ,
             1
             Tim.
             5.
             22.
             
             
               Be
               not
               partaker
               of
               other
               mens
               sinnes
               ;
               Keep
               thy selfe
               pure
               .
            
             In
             doing
             whereof
             ,
             he
             doth
             not
             make
             his
             conscience
             the
             rule
             of
             inflicting
             any
             censure
             and
             particularly
             of
             suspending
             from
             the
             Sacrament
             (
             which
             must
             be
             done
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               by
               many
            
             )
             but
             yet
             his
             conscience
             so
             sarre
             as
             it
             is
             informed
             and
             illuminate
             by
             the
             word
             of
             God
             ,
             is
             a
             rule
             to
             him
             of
             his
             owne
             personall
             acting
             or
             not
             acting
             ,
             notwithstanding
             of
             which
             the
             offender
             stands
             
               rectus
               in
               curia
            
             ,
             and
             is
             not
             excluded
             by
             the
             sentence
             of
             any
             Ecclesiasticall
             Court.
             I
             confesse
             a
             Minister
             ought
             to
             be
             very
             cleare
             in
             his
             conscience
             ,
             and
             be
             perswaded
             (
             not
             upon
             suspicions
             ,
             surmises
             ,
             or
             such
             like
             sleight
             motives
             ,
             but
             )
             upon
             very
             certaine
             grounds
             ,
             that
             the
             sentence
             of
             an
             Eldership
             ,
             Classis
             ,
             or
             Synod
             is
             contrary
             to
             the
             Word
             of
             God
             ,
             before
             he
             refuse
             to
             doe
             the
             thing
             .
          
           
             But
             what
             may
             be
             the
             reason
             why
             M
             r
             Prynne
             is
             so
             large
             upon
             this
             point
             from
             pag.
             28.
             to
             35
             ?
             I
             take
             not
             upon
             me
             to
             judge
             
               de
               intentione
               operantis
            
             .
             But
             the
             
               intentio
               operis
            
             is
             to
             yeeld
             somewhat
             in
             lieu
             of
             suspension
             from
             the
             Sacrament
             ,
             which
             yet
             shall
             be
             no
             Church
             censure
             nor
             act
             of
             jurisdiction
             ,
             and
             so
             to
             make
             the
             discipline
             of
             Suspension
             (
             yea
             and
             Excommunication
             too
             )
             to
             be
             of
             no
             necessary
             use
             in
             the
             Church
             .
             For
             if
             it
             be
             sufficient
             and
             a
             full
             discharge
             of
             duty
             ,
             to
             admonish
             unworthy
             scandalous
             persons
             ,
             not
             to
             come
             to
             the
             Lords
             Table
             ,
             unlesse
             they
             repent
             and
             reforme
             ,
             this
             cuts
             off
             the
             necessity
             of
             Censure
             ,
             whether
             Suspension
             or
             Excommunication
             .
             As
             for
             that
             admonition
             or
             warning
             to
             be
             given
             ,
             it
             is
             no
             Church
             censure
             ,
             nor
             act
             of
             Jurisdiction
             ,
             especially
             when
             given
             by
             the
             Minister
             alone
             ;
             for
             no
             Ecclesiasticall
             jurisdiction
             can
             be
             excercised
             ,
             or
             Censure
             inflicted
             by
             any
             one
             man
             ,
             how
             eminent
             soever
             in
             the
             Church
             .
             Yea
             when
             it
             is
             a
             Consistoriall
             or
             Presbyteriall
             Admonition
             ,
             it
             is
             not
             properly
             a
             Censure
             ,
             but
             a
             Degree
             to
             Censure
             .
             1.
             
             Because
             Admonition
             doth
             not
             exclude
             a
             person
             from
             any
             Church
             priviledge
             nor
             from
             communion
             in
             any
             Ordinance
             .
             And
             how
             can
             one
             be
             said
             to
             be
             under
             Church
             censure
             ,
             who
             still
             enjoyeth
             all
             Church
             priviledges
             ?
             2.
             
             If
             Consistoriall
             admonition
             be
             a
             binding
             ,
             where
             is
             the
             loosing
             of
             that
             bond
             ?
             Every
             censure
             consistorially
             inflicted
             ,
             must
             be
             also
             consistorially
             taken
             
             off
             ,
             upon
             repentance
             appearing
             in
             the
             party
             .
             These
             things
             I
             doe
             but
             t●uch
             ,
             that
             I
             might
             make
             it
             appeare
             how
             M
             r
             Prynnes
             doctrine
             tendeth
             to
             strip
             Elderships
             out
             of
             all
             jurisdiction
             or
             power
             of
             Censures
             .
             Now
             come
             we
             to
             the
             particulars
             ,
             wheren
             I
             doe
             not
             finde
             any
             great
             matter
             to
             insist
             long
             upon
             .
          
           
             He
             ●irst
             premiseth
             six
             conclusions
             .
             Supposed
             conclusions
             he
             may
             make
             them
             ,
             but
             proved
             Conclusions
             they
             are
             not
             .
             The
             first
             of
             them
             is
             indeed
             ushered
             in
             syllogistically
             ,
             but
             very
             weakly
             ,
             as
             shall
             appeare
             .
             The
             strength
             of
             his
             discourse
             he
             contracteth
             into
             this
             argument
             .
          
           
             
               Those
               who
               have
               a
               true
               right
               to
               the
               Sacrament
               ,
               as
               visible
               members
               of
               the
               visible
               Church
               ,
               ought
               not
               in
               justice
               or
               conscience
               to
               be
               deprived
               of
               it
               ,
               in
               case
               they
               demand
               it
               ,
               by
               any
               Minister
               or
               Presbytery
               .
            
             
               But
               all
               unexcommunicate
               Christians
               ,
               who
               are
               able
               to
               examine
               themselves
               ,
               as
               visible
               members
               of
               the
               visible
               Church
               ,
               have
               a
               true
               right
               to
               the
               Sacrament
               ,
               in
               case
               they
               doe
               demand
               it
               ,
               when
               publiquely
               administred
               .
            
             
               Ergo
               ,
               they
               ought
               not
               in
               justice
               or
               conscience
               be
               deprived
               of
               it
               ,
               by
               any
               Minister
               or
               Presbytery
               ,
               when
               publiquely
               administred
               ,
               if
               they
               shall
               require
               it
               .
            
          
           
             Answ.
             First
             ,
             this
             is
             
               fallacia
               plurium
               interrogationum
            
             ;
             for
             these
             words
             ,
             
               as
               visible
               members
               of
               the
               visible
               Church
               ,
            
             both
             in
             the
             Major
             and
             Minor
             ,
             clogge
             and
             confound
             the
             argument
             ,
             and
             patch
             up
             two
             distinct
             propositions
             into
             one
             .
          
           
             Secondly
             ,
             his
             Major
             cannot
             be
             admitted
             without
             a
             distinction
             .
             There
             is
             
               Ius
               ad
               rem
            
             ,
             and
             
               Ius
               in
               re
            
             .
             There
             is
             a
             remote
             right
             ,
             or
             a
             right
             
               in
               actu
               primo
            
             ,
             th●t
             is
             ,
             such
             a
             right
             ,
             relation
             ,
             or
             habitude
             as
             entitleth
             a
             person
             to
             such
             a
             priviledge
             or
             benefit
             ,
             to
             be
             enjoyed
             and
             possessed
             by
             him
             when
             he
             shall
             be
             capable
             and
             fit
             to
             enjoy
             it
             :
             Such
             is
             the
             right
             of
             a
             Minor
             to
             his
             inheritance
             :
             Such
             was
             the
             right
             of
             lepers
             of
             old
             to
             their
             T●nts
             ,
             Houses
             ,
             and
             Goods
             ,
             when
             themselves
             were
             put
             out
             of
             the
             Camp
             ,
             and
             might
             not
             (
             during
             their
             leprosie
             )
             actually
             enjoy
             their
             
             own
             habitations
             :
             Such
             is
             the
             right
             which
             a
             man
             hath
             in
             England
             to
             his
             sequestred
             Estate
             ,
             Lands
             ,
             and
             Houses
             ;
             he
             doth
             not
             lose
             but
             retaine
             his
             Right
             ,
             Title
             ,
             Charters
             and
             Deeds
             (
             as
             valid
             in
             Law
             ,
             and
             not
             made
             voyd
             or
             null
             )
             and
             may
             be
             againe
             admitted
             to
             the
             actuall
             possession
             upon
             satisfaction
             given
             to
             the
             State
             :
             and
             a
             huge
             difference
             there
             is
             between
             Sequestration
             ,
             and
             forfeiture
             or
             Outlawry
             .
             There
             is
             againe
             a
             proxime
             right
             ,
             or
             a
             right
             
               in
               actu
               secundo
            
             ,
             which
             rendereth
             a
             person
             actually
             and
             presently
             capable
             of
             that
             thing
             which
             he
             is
             entituled
             unto
             .
             If
             M
             r
             
               Prynnes
               major
            
             be
             understood
             of
             the
             first
             kind
             of
             right
             ,
             I
             deny
             it
             .
             If
             of
             the
             second
             kind
             of
             right
             ,
             I
             admit
             it
             ,
             and
             it
             doth
             not
             help
             his
             opinion
             ,
             nor
             hurt
             mine
             .
          
           
             Thirdly
             ,
             yea
             himselfe
             must
             needs
             admit
             an
             exception
             from
             his
             major
             proposition
             ,
             for
             by
             his
             owne
             principles
             ,
             those
             that
             have
             a
             true
             right
             to
             the
             Sacrament
             ,
             as
             visible
             members
             of
             the
             visible
             Church
             ,
             may
             be
             excommunicated
             and
             so
             deprived
             ,
             not
             onely
             of
             the
             Sacrament
             ,
             but
             of
             all
             other
             publique
             Ordinances
             .
             When
             he
             tels
             us
             here
             that
             
               nothing
               but
               an
               actuall
               excommunication
               can
               suspend
               them
               from
               this
               their
               right
               ,
            
             he
             doth
             but
             begge
             that
             which
             is
             in
             question
             .
             And
             if
             his
             Argument
             conclude
             against
             a
             lesser
             Suspension
             from
             their
             right
             ,
             why
             not
             also
             against
             the
             greater
             ?
          
           
             Fourthly
             ,
             he
             hath
             not
             proved
             his
             minor
             ,
             especially
             being
             understood
             of
             the
             second
             kind
             of
             right
             ,
             which
             renders
             me●
             actually
             and
             presently
             capable
             of
             the
             thing
             .
             He
             saith
             that
             the
             Sacraments
             were
             bequeathed
             by
             Christ
             ,
             
               to
               his
               visible
               Church
               on
               Earth
               ,
               and
               all
               visible
               members
               of
               it
               .
            
             Which
             he
             hath
             not
             proved
             ,
             and
             I
             deny
             it
             ,
             except
             it
             have
             this
             limitation
             ,
             
               all
               visible
               members
               of
               the
               visible
               Church
               ,
               which
               are
               (
               visibly
               or
               in
               externall
               profession
               and
               conversation
               )
               qualified
               according
               to
               the
               rule
               of
               Christ
               ,
               and
               against
               whose
               admission
               to
               the
               Sacrament
               there
               is
               no
               just
               exception
               .
            
          
           
             Fifthly
             ,
             when
             he
             concludeth
             ,
             that
             no
             unexcommunicated
             Christians
             who
             are
             able
             to
             examine
             themselves
             (
             that
             is
             ,
             as
             himselfe
             hath
             explained
             ,
             who
             are
             not
             naturally
             disabled
             as
             children
             ,
             and
             fooles
             :
             though
             he
             shall
             finde
             it
             a
             very
             hard
             taske
             to
             prove
             ,
             that
             all
             other
             unexcommunicate
             Christians
             besides
             these
             ,
             
             are
             able
             to
             examine
             themselves
             )
             ought
             in
             justice
             or
             conscience
             to
             be
             deprived
             of
             the
             Sacrament
             by
             any
             Minister
             or
             Presbytery
             :
             he
             doth
             upon
             the
             matter
             conclude
             ,
             that
             the
             Ordinances
             of
             Parliament
             Octob.
             20.
             1645.
             and
             March
             14.
             1645.
             authorising
             Presbyteries
             to
             suspend
             from
             the
             Sacrament
             scandalous
             persons
             unexcommunicated
             ,
             are
             contrary
             to
             all
             justice
             and
             conscience
             .
             N.
             B.
             
          
           
             Sixthly
             ,
             as
             touching
             that
             limitation
             yeelded
             by
             himselfe
             ,
             that
             they
             must
             be
             such
             as
             are
             able
             to
             examine
             themselves
             ,
             I
             aske
             ,
             1.
             
             Are
             persons
             grossely
             ignorant
             able
             to
             examine
             themselves
             ?
             2.
             
             Are
             drunken
             persons
             able
             to
             examine
             themselves
             ?
             3.
             
             Are
             men
             of
             corrupt
             minds
             and
             erroneous
             ,
             yea
             prophane
             principles
             ,
             who
             call
             evill
             good
             ,
             and
             pervert
             Scripture
             to
             the
             defending
             of
             some
             grosse
             sinnes
             ,
             are
             these
             able
             to
             examine
             themselves
             ?
             4.
             
             Are
             those
             who
             are
             known
             that
             they
             had
             never
             any
             worke
             of
             the
             law
             upon
             their
             consciences
             to
             convince
             or
             humble
             them
             (
             
               for
               by
               the
               Law
               is
               the
               knowledge
               of
               sinne
            
             )
             able
             to
             examine
             themselves
             ?
             If
             the
             answers
             be
             affirmative
             ,
             then
             surely
             this
             selfe-examination
             is
             not
             ri●htly
             apprehended
             what
             it
             is
             .
             If
             the
             answers
             be
             negative
             ;
             then
             those
             who
             in
             their
             address●s
             to
             the
             Lords
             Table
             are
             found
             ignorant
             ,
             or
             drunke
             ,
             or
             defenders
             of
             sinne
             ,
             or
             presumptuous
             and
             unconvinced
             ,
             and
             doe
             manifestly
             appeare
             such
             ,
             though
             they
             be
             not
             excommunicated
             ,
             and
             being
             professed
             Christians
             ,
             and
             desiring
             the
             Sacrament
             ,
             yet
             ought
             not
             to
             be
             admitted
             .
          
           
             I
             proceed
             to
             his
             second
             conclusion
             ,
             the
             strength
             whereof
             (
             so
             farre
             as
             I
             am
             able
             to
             gather
             from
             his
             discourse
             )
             may
             be
             drawn
             together
             into
             this
             Argument
             .
             Such
             as
             in
             all
             ages
             ,
             yea
             by
             the
             very
             Apostles
             themselves
             ,
             have
             been
             deemed
             fit
             to
             receive
             ,
             and
             could
             not
             be
             denied
             the
             Sacrament
             of
             Baptisme
             ,
             ought
             to
             be
             (
             being
             baptised
             and
             unexcommunicated
             ,
             and
             willing
             to
             communicate
             )
             admitted
             to
             the
             Sacrament
             of
             the
             Lords
             Supper
             .
             But
             in
             all
             Churches
             from
             Christs
             time
             till
             this
             present
             ,
             all
             externall
             professors
             of
             Christ
             ,
             even
             carnall
             persons
             ,
             
               onely
               upon
               a
               bare
               externall
               profession
               of
               faith
               and
               repentance
               ,
            
             were
             deemed
             fit
             to
             receive
             ,
             and
             were
             never
             denied
             the
             Sacrament
             of
             Baptisme
             (
             yea
             ,
             saith
             he
             ,
             
               we
               read
               in
               the
               very
               Apostles
               times
               that
               a
               meere
               externall
               sleight
               confession
               of
               sinne
               ,
               and
               profession
               of
               the
               Christian
               faith
               ,
               was
            
             
             
               sufficient
               to
               enable
               sinners
               to
               be
               baptized
               Ergo
               ,
            
             all
             externall
             professors
             of
             Christ
             ,
             &c.
             ought
             to
             be
             admitted
             to
             the
             Sacrament
             of
             the
             Lords
             Supper
             .
          
           
             Answ.
             1.
             
             I
             retort
             the
             Argument
             thus
             .
             Such
             as
             have
             been
             deemed
             by
             the
             Apostles
             and
             by
             all
             well
             constituted
             Churches
             ,
             unworthy
             to
             be
             admitted
             to
             Baptisme
             ,
             ought
             also
             to
             be
             deemed
             unworthy
             though
             baptised
             )
             to
             be
             admitted
             to
             the
             Lords
             Supper
             .
             But
             all
             known
             wicked
             and
             prophane
             livers
             ,
             how
             able
             and
             willing
             so
             ever
             to
             make
             confession
             of
             the
             true
             Christian
             faith
             ,
             have
             been
             by
             the
             Apostles
             and
             all
             w●ll
             con●ituted
             Churches
             deemed
             unworthy
             to
             be
             admitted
             to
             Baptisme
             .
             Ergo
             ,
             all
             known
             wicked
             ,
             &c.
             
             More
             of
             this
             afterward
             Chap
             13.
             and
             Chap
             15.
             
          
           
             Secondly
             ,
             I
             answer
             directly
             ,
             I
             distinguish
             the
             Major
             ,
             I
             deny
             the
             Minor.
             I
             distinguish
             the
             Major
             :
             Those
             who
             have
             been
             admitted
             to
             Baptisme
             ought
             to
             be
             admitted
             to
             the
             Lords
             Supper
             
               caeteris
               paribus
            
             ,
             if
             the
             proportion
             hold
             in
             the
             particulars
             ,
             and
             if
             they
             be
             as
             free
             of
             scandalous
             sines
             now
             when
             they
             desire
             to
             receive
             the
             Lords
             Supper
             ,
             as
             they
             were
             when
             they
             desired
             to
             receive
             Baptisme
             .
             He
             needed
             not
             make
             so
             great
             a
             matter
             of
             our
             suspending
             from
             the
             Sacrament
             a
             person
             formerly
             deemed
             fit
             to
             receive
             Baptisme
             .
             For
             why
             ?
             the
             person
             is
             a
             scandalous
             person
             now
             which
             he
             was
             not
             th●n
             .
             My
             limitation
             of
             
               caeteris
               paribus
            
             he
             himselfe
             ▪
             must
             admit
             ;
             otherwise
             how
             will
             he
             defend
             his
             owne
             Principle
             ,
             that
             the
             flagicious
             ,
             abominable
             and
             obstinate
             sinners
             who
             cannot
             be
             reduced
             by
             Admonitions
             ,
             may
             and
             ought
             to
             be
             excommunicated
             ,
             and
             so
             to
             be
             cut
             off
             from
             the
             Lords
             Supper
             ,
             and
             all
             other
             publike
             Ordinances
             ,
             although
             formerly
             deemed
             sit
             to
             receive
             baptisme
             ?
             The
             Minor
             I
             utterly
             deny
             as
             most
             false
             and
             as
             a
             reproach
             ca●
             upon
             the
             Apostles
             themselves
             .
             M
             r
             Prynnes
             Rule
             is
             so
             large
             ,
             that
             Turkes
             or
             Pagans
             who
             practically
             live
             in
             Idolatry
             ,
             common
             swearing
             ,
             adultery
             ,
             drunkennesse
             ,
             murthering
             ,
             stealing
             ,
             or
             the
             like
             ,
             and
             are
             known
             to
             live
             in
             those
             abominable
             scandalous
             sinnes
             ,
             ought
             neverthelesse
             
               up●…n
               a
               meere
               externall
               sleight
               confession
               of
               sinne
               ,
               and
               profession
               of
               the
               Christian
               faith
               ,
            
             be
             baptised
             .
             When
             I
             expected
             his
             proofe
             from
             the
             Apostles
             times
             ,
             he
             onely
             tels
             us
             that
             Philip
             baptized
             
               Simon
               Magus
               though
               he
               were
               in
               the
               gall
               of
               bitternesse
               and
               bond
               of
            
             
             
               iniquity
               ,
               Acts
               8.
               
               Yea
               ,
            
             saith
             he
             ,
             
               many
               other
               who
               turned
               Wolves
               ,
               Apostates
               ,
               Hereticks
               were
               baptised
               by
               the
               very
               Apostles
               ,
               Acts
               20.
               2.
               
               Tim.
            
             3.
             
             If
             he
             had
             proved
             that
             
               Simon
               Magus
            
             was
             known
             to
             be
             in
             the
             gall
             of
             bitternesse
             and
             bond
             of
             iniquity
             when
             Philip
             did
             baptize
             him
             ,
             or
             that
             the
             Apostles
             did
             baptise
             any
             (
             upon
             a
             sleight
             externall
             profession
             )
             who
             were
             then
             known
             to
             be
             Wolves
             ,
             Apostates
             ,
             and
             Hereticks
             ,
             he
             had
             said
             more
             for
             his
             cause
             then
             all
             his
             booke
             saith
             beside
             .
             But
             to
             tell
             us
             that
             some
             persons
             baptized
             (
             he
             might
             as
             well
             have
             said
             that
             some
             persons
             who
             received
             the
             Lords
             Supper
             did
             appeare
             afterward
             to
             be
             in
             the
             gall
             of
             bitternesse
             ,
             Wolves
             ,
             Apostates
             ,
             Heretickes
             ,
             is
             as
             much
             as
             to
             travell
             ,
             and
             to
             bring
             forth
             nothing
             .
             For
             how
             shall
             ever
             this
             reach
             the
             admission
             of
             known
             prophane
             persons
             to
             the
             Lords
             Supper
             ?
             That
             which
             he
             had
             to
             prove
             was
             the
             admission
             (
             not
             of
             hypocrites
             ,
             but
             )
             of
             knowne
             scandalous
             profane
             persons
             to
             Baptisme
             .
          
           
             His
             third
             conclusion
             
               that
               it
               is
               the
               Ministers
               bounden
               duty
               to
               administer
               the
               Sacraments
               to
               their
               people
               ,
               as
               well
               as
               to
               preach
               and
               pray
            
             ;
             no
             man
             will
             deny
             it
             ,
             so
             that
             the
             Ministers
             doe
             it
             
               debito
               modo
            
             ,
             and
             according
             to
             the
             rule
             of
             Christ
             :
             they
             are
             
               stewards
               of
               the
               mysteries
               of
               God
               :
               moreover
               it
               is
               required
               in
               stewards
               that
               a
               man
               be
               found
               faithfull
               ,
               1
               Cor.
            
             4
             1
             ,
             2.
             
             It
             is
             the
             bounden
             duty
             of
             Stewards
             to
             give
             the
             childrens
             bread
             to
             children
             and
             not
             to
             dogges
             and
             swine
             .
             It
             is
             not
             the
             duty
             of
             Ministers
             to
             preach
             peace
             to
             the
             wicked
             ,
             and
             much
             lesse
             to
             seale
             it
             to
             them
             who
             are
             knowne
             to
             be
             such
             .
          
           
             The
             fourth
             conclusion
             ,
             that
             the
             Word
             and
             Sacraments
             are
             set
             accidentally
             for
             the
             fall
             and
             ruine
             ,
             as
             wel
             as
             for
             the
             salvation
             of
             men
             ▪
             maketh
             nothing
             to
             the
             purpose
             in
             hand
             .
             Whatever
             the
             secret
             intention
             of
             God
             be
             ,
             and
             his
             unsearchable
             judgement
             upon
             the
             soule
             of
             this
             or
             that
             man
             ,
             it
             is
             no
             rule
             of
             duty
             to
             the
             Minister
             or
             Eldership
             .
             
               To
               the
               Law
               and
               to
               the
               Testimony
               .
               Secret
               things
               belong
               to
               God.
               
            
          
           
             The
             fifth
             ,
             
               that
               God
               onely
               infallibly
               knows
               the
               hearts
               ,
               and
               present
               state
               of
               all
               men
               ,
            
             is
             no
             whit
             neerer
             the
             point
             The
             Eldership
             ●udggeth
             of
             words
             and
             
               works
               ,
               professions
            
             and
             
               practises
               .
               By
               their
               fruits
               ye
               shall
               know
               them
               .
            
          
           
           
             The
             sixth
             ,
             
               that
               no
               Ministers
               private
               judgement
               or
               conscience
               ought
               to
               be
               the
               rule
               of
               his
               admitting
               any
               to
               ,
               or
               suspending
               them
               from
               the
               Sacrament
               ,
            
             is
             also
             wide
             from
             the
             controversie
             in
             hand
             ,
             which
             is
             concerning
             the
             Elderships
             (
             not
             the
             Ministers
             )
             power
             .
             Of
             the
             Ministers
             personall
             duty
             I
             have
             spoken
             before
             .
          
           
             These
             six
             conclusions
             premised
             ▪
             M
             r
             Prynne
             proceeds
             to
             prove
             ,
             
               that
               a
               Minister
               in
               delivering
               the
               Sacrament
               to
               a
               scandalous
               unexcommunicated
               person
               ,
               who
               after
               admonition
               of
               the
               danger
               ,
               doth
               earnestly
               desire
               to
               receive
               it
               ,
               &c.
               becomes
               no
               way
               guilty
               of
               his
               sinne
               or
               punish●…ent
               ,
               in
               case
               be
               eate
               or
               drinke
               judgement
               by
               his
               unworthy
               receiving
               of
               it
               .
            
             His
             first
             reason
             ,
             because
             this
             receiver
             
               hath
               a
               true
               right
               to
               this
               Sacrament
               ,
               as
               a
               visible
               member
               of
               the
               visible
               Church
               ,
            
             is
             the
             same
             thing
             which
             I
             have
             already
             answered
             .
             His
             second
             reason
             ,
             
               because
               ●…e
            
             (
             the
             Minister
             )
             
               hath
               no
               Commission
               from
               Christ
               to
               keep
               back
               such
               a
               person
               ,
            
             doth
             not
             conclude
             that
             the
             Minister
             
               becomes
               no
               way
               guilty
               &c.
            
             
             He
             had
             to
             prove
             that
             a
             Minister
             hath
             no
             commission
             touching
             this
             businesse
             ,
             but
             onely
             to
             admonish
             the
             person
             of
             the
             danger
             .
             I
             hold
             there
             are
             other
             five
             duties
             incumbent
             to
             the
             Minister
             .
             Of
             which
             before
             ,
             If
             any
             of
             these
             duties
             be
             neglected
             ,
             the
             Minister
             is
             guilty
             .
             Whether
             such
             a
             person
             ought
             to
             be
             kept
             backe
             is
             the
             point
             in
             controversie
             ,
             and
             therefore
             he
             ought
             not
             have
             taken
             the
             negative
             
               pro
               confessò
            
             .
          
           
             His
             third
             reason
             pag.
             33.
             is
             the
             same
             which
             was
             used
             by
             z
             Erastus
             as
             one
             of
             his
             arguments
             against
             Excommunication
             ,
             that
             the
             Apostle
             saith
             ,
             
               Let
               a
               man
               examine
               himselfe
               ,
               and
               so
               let
               him
               eate
               of
               that
               bread
               ,
               and
               drink
               of
               that
               cup.
               1
               Cor.
            
             11.
             28.
             
             Therefore
             a
             mans
             fitnesse
             or
             unfitnesse
             for
             the
             Sacrament
             ,
             is
             not
             to
             be
             judged
             by
             others
             ,
             but
             by
             himselfe
             onely
             ,
             and
             if
             he
             judge
             himselfe
             fit
             ,
             the
             Eldership
             hath
             no
             power
             to
             exclude
             him
             .
             The
             same
             Scripture
             is
             here
             pressed
             against
             us
             by
             M
             r
             Prynne
             to
             prove
             ,
             that
             if
             a
             man
             
               judge
               himselfe
               fitly
               prepared
               ,
               joynes
               with
               others
               in
               the
               publique
               confession
               of
               his
               sinnes
               ,
               and
               promiseth
               newnesse
               of
               life
               ,
               the
               Minister
            
             (
             he
             should
             say
             the
             Eldership
             )
             
               ought
               in
               point
               of
               charity
               to
               deem
               him
               so
               ,
               and
               hath
               no
               commission
               from
               Christ
               to
               exclude
               him
               ,
               &c.
               
               Let
               a
               man
               therefore
               examine
               himselfe
               ,
               not
               others
               ,
               or
               others
               him
               .
            
          
           
             I
             answer
             ,
             1.
             
             The
             self-examination
             there
             spoken
             of
             ,
             is
             not
             
             mentioned
             as
             exclusive
             :
             for
             it
             is
             not
             said
             ,
             
               Let
               a
               man
               examine
               himselfe
               onely
               .
            
             2.
             
             Yet
             I
             can
             grant
             it
             to
             be
             exclusive
             ,
             it
             being
             understood
             of
             that
             judging
             of
             a
             mans
             selfe
             ,
             which
             prevents
             the
             judgement
             of
             God
             vers
             .
             31.
             no
             mans
             examining
             of
             another
             can
             doe
             this
             ,
             but
             his
             examining
             of
             himselfe
             .
             That
             which
             can
             give
             us
             confidence
             and
             boldnesse
             before
             God
             ,
             and
             
               assure
               our
               hearts
               before
               him
               ,
               1
               Joh.
            
             3.
             19.
             is
             not
             the
             examination
             or
             approbation
             of
             others
             ,
             but
             of
             our
             owne
             conscience
             ;
             
               for
               what
               man
               knowes
               the
               things
               of
               a
               man
               ,
               save
               the
               spirit
               of
               man
               which
               is
               in
               him
               ?
               1
               Cor.
            
             2.
             11.
             
             The
             Pastors
             and
             Elders
             of
             Corinth
             had
             admitted
             some
             to
             the
             Lords
             Table
             ,
             whom
             they
             judged
             sit
             and
             worthy
             Communicants
             ,
             but
             God
             judged
             otherwise
             of
             them
             .
             Therefore
             saith
             the
             Apostle
             ,
             let
             a
             man
             make
             a
             narrow
             search
             of
             his
             owne
             conscience
             ,
             and
             not
             rest
             upon
             the
             judgement
             of
             others
             .
             3.
             
             If
             it
             be
             enough
             for
             a
             man
             to
             examine
             himselfe
             ,
             by
             what
             warrant
             doth
             M
             r
             Prynne
             require
             more
             ,
             namely
             ,
             that
             a
             man
             joyn
             with
             others
             in
             the
             publique
             confession
             of
             his
             sinnes
             ,
             and
             promise
             newnesse
             of
             life
             .
             4.
             
             It
             is
             not
             enough
             for
             a
             notorious
             scandalous
             sinner
             to
             judge
             himselfe
             ,
             nor
             yet
             to
             joyne
             with
             others
             in
             publique
             confession
             :
             but
             he
             must
             publiquely
             and
             particularly
             confesse
             his
             owne
             sinne
             ,
             which
             he
             must
             doe
             personally
             ,
             or
             for
             his
             own
             part
             ,
             and
             others
             can
             not
             doe
             it
             with
             him
             .
             5.
             
             a
             Augustine
             tels
             us
             when
             a
             man
             hath
             examined
             himselfe
             ,
             he
             must
             also
             edifie
             the
             Church
             (
             which
             before
             he
             scandalized
             )
             by
             a
             publique
             declaration
             of
             repentance
             for
             his
             scandalous
             sinne
             .
             6.
             
             M
             r
             Prynne
             himselfe
             Vindic.
             pag.
             50.
             will
             not
             have
             an
             excommunicated
             person
             ,
             to
             be
             againe
             received
             and
             admitted
             to
             the
             Lords
             Supper
             
               till
               publique
               satisfaction
               given
               for
               the
               scandall
               ,
               and
               open
               profession
               of
               amendment
               of
               life
               ,
               accompanied
               with
               externall
               symptomes
               of
               repentance
               .
            
             And
             why
             all
             this
             examination
             should
             not
             be
             required
             for
             a
             prevention
             of
             excommunication
             ,
             yea
             of
             suspension
             ,
             I
             know
             not
             .
          
           
           
             M
             r
             Prynnes
             fourth
             reason
             is
             ,
             because
             the
             Minister
             administers
             the
             Sacrament
             to
             that
             scandalous
             unexcommunicated
             person
             ,
             
               as
               to
               a
               person
               outwardly
               fitted
               and
               prepared
               ,
               the
               inward
               preparation
               of
               whose
               heart
               for
               ought
               he
               knows
               may
               be
               sincere
               towards
               God
               ,
               and
               really
               changed
               from
               what
               it
               was
               before
               .
            
             I
             appeale
             to
             every
             godly
             Minister
             ,
             whether
             this
             can
             pacifie
             or
             secure
             his
             conscience
             ,
             that
             a
             scandalous
             unexcommunicated
             person
             living
             in
             known
             prophannesse
             and
             wickednesse
             ,
             is
             or
             may
             be
             esteemed
             a
             person
             outwardly
             fitted
             and
             prepared
             for
             the
             Sacrament
             ,
             yea
             that
             the
             inward
             preparation
             of
             his
             heart
             ,
             while
             he
             is
             living
             in
             grosse
             scandalous
             sinnes
             ,
             may
             be
             sincere
             towards
             God
             and
             really
             changed
             from
             what
             it
             was
             before
             :
             and
             that
             therefore
             he
             (
             the
             Minister
             )
             
               in
               delivering
               the
               Sacrament
               to
               a
               scandalous
               unexcommunicated
               person
               who
               after
               admonition
               of
               the
               danger
               ,
               doth
               earnestly
               desire
               to
               receive
               it
               ,
               as
               conceiving
               himselfe
               in
               his
               own●…
               heart
               and
               conscience
               meet
               to
               participate
               of
               it
               ,
               becomes
               no
               way
               guilty
               ,
               &
               c
               ?
            
             The
             Lord
             save
             me
             from
             that
             Divinity
             which
             holds
             that
             a
             scandalous
             person
             in
             the
             Church
             may
             be
             admitted
             to
             the
             Lords
             Supper
             as
             a
             person
             outwardly
             fitt●d
             and
             prepared
             for
             that
             Sacrament
             .
          
           
             Fifthly
             ,
             he
             argueth
             from
             the
             holinesse
             and
             lawfulnesse
             of
             administring
             the
             Sacrament
             ,
             and
             the
             Ministers
             good
             intention
             to
             benefit
             all
             ,
             and
             hurt
             none
             by
             it
             .
          
           
             Answ.
             The
             first
             part
             of
             this
             reason
             is
             a
             fallacy
             
               ab
               ignoratione
               Elenchi
            
             :
             the
             point
             he
             had
             to
             prove
             was
             ,
             that
             the
             administration
             of
             the
             Sacrament
             to
             a
             scandalous
             person
             ,
             is
             a
             holy
             lawfull
             action
             .
             The
             latter
             part
             doth
             not
             conclude
             .
             A
             good
             intention
             can
             not
             justifie
             a
             sinfull
             action
             .
          
           
             Sixthly
             ,
             saith
             he
             ,
             
               because
               such
               a
               persons
               unworthy
               r●…eiving
               is
               onely
               contingent
               and
               casuall
               ▪
               no
               Minister
               or
               creature
               being
               able
               infallibly
               to
               judge
               ,
               wh●…ther
               God
               at
               this
               instant
               ,
               may
               not
               by
               the
               omnipotent
               working
               of
               his
               Spirit
               ,
               &c.
               change
               both
               his
               ●…eart
               ▪
               and
               his
               life
               .
            
          
           
             Answ.
             1.
             
             By
             this
             principle
             the
             Minister
             shall
             become
             no
             way
             guilty
             ,
             if
             he
             deliver
             the
             Sacrament
             to
             an
             Heathen
             ,
             to
             an
             excommunicated
             person
             ,
             for
             the
             same
             reason
             will
             have
             place
             in
             that
             case
             as
             much
             as
             in
             this
             ,
             viz.
             God
             may
             at
             the
             very
             instant
             
             before
             or
             in
             the
             act
             of
             receiving
             change
             the
             heart
             and
             life
             of
             such
             a
             Heathen
             or
             excommunicate
             person
             .
             2.
             
             A
             scandalous
             prophane
             person
             his
             unworthy
             receiving
             ,
             is
             casuall
             and
             contingent
             
               in
               sensu
               diviso
            
             ,
             but
             not
             
               in
               sensu
               composit●…
            
             ,
             that
             is
             ,
             peradventure
             God
             will
             give
             him
             repentance
             and
             change
             his
             heart
             and
             his
             life
             ,
             which
             done
             ,
             he
             shall
             come
             worthily
             ,
             and
             receive
             worthily
             :
             but
             while
             he
             is
             yet
             scandalous
             and
             neither
             heart
             nor
             life
             yet
             changed
             ,
             his
             receiving
             in
             that
             estate
             will
             certainly
             be
             an
             unworthy
             receiving
             :
             for
             it
             implies
             a
             contradiction
             and
             impossibility
             ,
             to
             say
             that
             a
             mans
             life
             can
             be
             changed
             while
             it
             is
             not
             changed
             ,
             
               in
               sensu
               composit●…
            
             ,
             or
             that
             a
             man
             can
             be
             worthy
             while
             he
             is
             unworthy
             .
             3.
             
             It
             is
             a
             most
             sinfull
             tempting
             of
             the
             Almighty
             to
             ca●l
             his
             word
             behind
             us
             ,
             and
             then
             expect
             the
             working
             of
             Omn●potency
             for
             that
             whereof
             we
             have
             neither
             promise
             nor
             example
             in
             the
             word
             .
          
           
             Seventhly
             ,
             he
             argueth
             from
             our
             Concessions
             that
             Ministers
             may
             administer
             the
             Sacrament
             to
             masked
             hypocrites
             ,
             and
             yet
             are
             not
             guilty
             of
             their
             unworthy
             receiving
             .
             This
             he
             saith
             is
             a
             yeelding
             our
             objection
             false
             in
             the
             case
             of
             scandalous
             persons
             too
             .
             But
             his
             reason
             is
             ●ust
             as
             if
             he
             had
             said
             ,
             Ministers
             are
             not
             guilty
             when
             they
             give
             the
             Sacrament
             to
             those
             who
             are
             not
             scandalous
             .
             Ergo
             ,
             they
             are
             not
             guilty
             when
             they
             give
             the
             Sacrament
             to
             those
             that
             are
             scandalous
             .
             Or
             ,
             as
             if
             he
             had
             argued
             thus
             He
             th●t
             harboureth
             a
             Traytor
             whom
             he
             doth
             not
             nor
             cannot
             know
             to
             be
             such
             ,
             is
             not
             guilty
             .
             Ergo
             ,
             he
             that
             harboureth
             a
             knowne
             Traytor
             is
             not
             guilty
             .
          
           
             Eighthly
             ,
             (
             for
             he
             hath
             given
             his
             seventh
             already
             )
             he
             tels
             us
             ,
             that
             
               the
               Minister
               onely
               〈◊〉
               the
               Sacrament
               ,
               and
               the
               unworthy
               receiving
               is
               the
               receivers
               own
               personall
               act
               and
               sinne
               alone
               .
            
          
           
             Answ
             1.
             
             He
             begges
             againe
             and
             againe
             what
             is
             in
             Que●ion
             .
             2.
             
             There
             is
             an
             unworthy
             giving
             ,
             as
             well
             as
             an
             unworthy
             receiving
             .
             The
             unworthy
             giving
             is
             a
             sin●ull
             act
             of
             the
             Minister
             ,
             which
             makes
             him
             also
             accessary
             to
             the
             sinne
             of
             unworthy
             receiving
             ,
             and
             so
             partake
             of
             other
             mens
             ●innes
             .
          
           
             The
             ninth
             concerning
             Christs
             giving
             of
             the
             Sacrament
             to
             Iudas
             is
             answered
             before
             .
          
           
             The
             tenth
             I
             have
             also
             answered
             before
             in
             his
             fourth
             conclusion
             .
             
             The
             Minister
             is
             a
             sweet
             savour
             of
             Christ
             ,
             as
             well
             in
             those
             that
             perish
             by
             the
             Sacrament
             ,
             as
             in
             those
             that
             are
             benefited
             by
             it
             ,
             with
             this
             proviso
             ,
             that
             he
             hath
             done
             his
             duty
             ,
             as
             a
             faithfull
             Steward
             ,
             and
             that
             he
             hath
             not
             given
             that
             which
             is
             holy
             to
             dogs
             ,
             else
             God
             shall
             require
             it
             at
             his
             hands
             .
          
           
             Finally
             ,
             he
             argueth
             from
             1
             
               Cor.
               11.
               29.
               
               He
               that
               eateth
               and
               drinketh
               unworthily
               ,
               eateth
               and
               drinketh
            
             (
             not
             condemnation
             but
             )
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             judgement
             ,
             (
             meaning
             some
             temporall
             judgement
             )
             
               to
               himselfe
            
             )
             not
             to
             the
             Minister
             or
             Communicants
             .
             )
          
           
             Answ.
             1.
             
             Whatever
             be
             meant
             by
             judgement
             in
             this
             place
             ,
             certainly
             it
             is
             a
             punishment
             of
             sinne
             ,
             and
             such
             a
             thing
             as
             proceedeth
             from
             Gods
             displeasure
             :
             and
             it
             is
             as
             certaine
             that
             unworthy
             receiving
             maketh
             a
             person
             lyable
             to
             a
             greater
             judgement
             then
             that
             which
             is
             temporall
             .
             2.
             
             If
             
               to
               himselfe
            
             be
             restrictive
             and
             exclusive
             in
             the
             case
             of
             close
             hypocrites
             ,
             such
             as
             are
             by
             Church-officers
             (
             judging
             according
             to
             outward
             appearance
             )
             admitted
             to
             the
             Sacrament
             ;
             yet
             how
             will
             it
             be
             made
             to
             appeare
             that
             the
             Apostle
             meant
             those
             words
             as
             restrictive
             and
             exclusive
             in
             the
             case
             of
             scandalous
             and
             knowne
             unworthy
             communicants
             .
             3.
             
             Such
             a
             scandalous
             person
             doth
             indeed
             eate
             and
             drink
             judgement
             to
             himselfe
             ;
             but
             this
             can
             neither
             in
             whole
             nor
             in
             part
             excuse
             but
             rather
             greatly
             aggravate
             the
             sinne
             of
             the
             Minister
             :
             for
             when
             a
             wicked
             man
             dieth
             in
             his
             iniquity
             ,
             yet
             his
             blood
             God
             will
             require
             at
             the
             hands
             of
             the
             unfaithfull
             Minister
             ,
             who
             did
             strengthen
             his
             hands
             in
             his
             sinne
             .
          
        
         
           
           
             
               CHAP.
               XII
            
             .
             Whether
             the
             Sacrament
             of
             the
             Lords
             Supper
             be
             a
             converting
             or
             regenerating
             Ordinance
             .
          
           
             I
             Had
             in
             answer
             to
             Mr.
             Prynns
             third
             Quaere
             ,
             given
             this
             reason
             why
             prophane
             and
             scandalous
             persons
             are
             to
             be
             kept
             off
             from
             the
             Sacrament
             ,
             and
             yet
             not
             from
             hearing
             the
             Word
             :
             because
             the
             word
             is
             not
             onely
             a
             confirming
             and
             comforting
             ,
             but
             a
             converting
             Ordinance
             ,
             and
             is
             a
             mean
             appointed
             of
             God
             to
             turn
             sinners
             from
             darknes
             to
             light
             ,
             and
             from
             the
             power
             of
             Sathan
             to
             God
             :
             Whereas
             the
             Sacrament
             is
             not
             a
             converting
             ,
             but
             a
             confirming
             and
             sealing
             Ordinance
             ,
             which
             is
             not
             given
             to
             the
             Church
             for
             
               the
               conversion
               of
               Sinners
            
             ,
             but
             for
             
               the
               Communion
               of
               Saints
            
             :
             It
             is
             not
             appointed
             to
             put
             a
             man
             in
             the
             state
             of
             grace
             ,
             but
             to
             seal
             unto
             a
             man
             that
             interest
             in
             Christ
             and
             in
             the
             Covenant
             of
             Grace
             which
             he
             already
             hath
             .
             Mr.
             Prynne
             doth
             with
             much
             eagernesse
             contradict
             me
             in
             this
             ,
             and
             argue
             at
             length
             the
             contrary
             .
             (
             Which
             is
             the
             marrow
             and
             fatnesse
             (
             if
             there
             be
             any
             )
             in
             his
             debate
             concerning
             the
             eighth
             point
             of
             difference
             )
             Whereby
             he
             doth
             not
             onely
             contradict
             me
             ,
             but
             himself
             too
             (
             as
             shall
             appear
             )
             yea
             and
             joyn
             not
             onely
             with
             the
             more
             rigid
             Lutherans
             ,
             but
             with
             the
             Papists
             themselves
             against
             the
             Writers
             of
             the
             Reformed
             Churches
             .
             For
             the
             very
             same
             thing
             which
             is
             controverted
             between
             him
             and
             me
             ,
             is
             controverted
             between
             Papists
             and
             Protestants
             .
             The
             Papists
             hold
             that
             the
             Sacraments
             are
             instrumental●
             to
             confer
             ,
             give
             ,
             or
             work
             grace
             ;
             yea
             
               ex
               opere
               operato
               ▪
            
             
             as
             the
             School-men
             speak
             .
             Our
             Divines
             hold
             that
             the
             Sacraments
             are
             appointed
             of
             God
             ,
             and
             delivered
             to
             the
             Church
             as
             sealing
             Ordinances
             ,
             not
             to
             give
             ,
             but
             to
             testifie
             what
             is
             given
             ,
             not
             to
             make
             but
             confirm
             Saints
             .
             And
             they
             do
             not
             onely
             oppose
             the
             Papists
             
               opus
               operatum
            
             :
             but
             they
             simply
             deny
             this
             instrumentality
             of
             the
             Sacraments
             ,
             that
             they
             are
             appointed
             of
             God
             for
             working
             or
             giving
             grace
             ,
             where
             it
             is
             not
             .
             This
             is
             so
             well
             known
             to
             all
             who
             have
             studied
             the
             Sacramentarian
             controversies
             ,
             that
             I
             should
             not
             need
             to
             prove
             it
             .
             Yet
             that
             none
             may
             doubt
             of
             it
             ,
             take
             here
             some
             few
             insteed
             of
             many
             testimonies
             .
             b
             Calvin
             holds
             plainly
             against
             the
             Papists
             that
             the
             Sacraments
             do
             not
             give
             any
             grace
             ,
             but
             do
             declare
             and
             shew
             what
             God
             hath
             given
             .
          
           
             He
             clear●
             it
             in
             that
             chapter
             thus
             ,
             the
             Sacraments
             are
             like
             seals
             appended
             to
             writs
             ,
             which
             of
             themselves
             are
             nothing
             ,
             if
             the
             paper
             or
             parchment
             to
             which
             they
             are
             appended
             be
             blank
             .
             Again
             ,
             they
             are
             like
             pillars
             to
             a
             house
             which
             cannot
             be
             a
             foundation
             ,
             but
             a
             strengthening
             of
             a
             house
             that
             hath
             a
             foundation
             ;
             We
             are
             built
             upon
             the
             Word
             ,
             the
             foundation
             of
             the
             Prophets
             and
             Apostles
             .
             Again
             ,
             Sacraments
             are
             to
             us
             from
             God
             ,
             that
             which
             messengers
             are
             which
             bring
             good
             newes
             from
             men
             ,
             they
             declare
             what
             is
             ,
             but
             do
             not
             so
             much
             as
             instrumentally
             make
             it
             to
             be
             .
             These
             are
             
               Calvins
               similes
            
             .
          
           
             c
             B●…llinger
             confuteth
             the
             Popish
             doctrine
             concerning
             the
             Sacraments
             conferring
             of
             grace
             ,
             by
             this
             principle
             ,
             that
             the
             Saints
             are
             justified
             and
             sanctified
             before
             they
             are
             sealed
             and
             confirmed
             by
             the
             Sacraments
             .
          
           
           
             d
             Ursinus
             speaks
             so
             fully
             and
             plainly
             for
             us
             ,
             that
             none
             can
             say
             more
             .
             He
             distinguisheth
             between
             the
             Word
             and
             Sacraments
             ,
             as
             between
             converting
             and
             confirming
             Ordinances
             ,
             and
             argueth
             that
             the
             Sacraments
             do
             not
             confer
             grace
             ,
             because
             we
             receive
             not
             the
             thing
             by
             receiving
             the
             signe
             ,
             but
             we
             get
             the
             signe
             because
             it
             is
             supposed
             we
             have
             the
             thing
             .
             Yea
             he
             speaks
             of
             it
             as
             a
             principle
             known
             to
             children
             .
          
           
             
               Wolfangus
               Musculus
            
             in
             his
             e
             common
             places
             saith
             thus
             ,
             
               Who
               seeth
               not
               what
               manner
               of
               persons
               we
               must
               be
               when
               we
               approach
               to
               this
               mystical
               Table
               of
               the
               Lord
               ,
               to
               wit
               ,
               not
               such
               as
               do
               therein
               first
               of
               all
               seek
               the
               fruition
               of
               the
               body
               and
               blood
               of
               the
               Lord
               ,
               as
               if
               we
               were
               yet
               destitute
               thereof
               ;
               but
               such
               as
               being
               already
               before
               partakers
               thereof
               by
               faith
               ,
               do
               desire
               to
               corroborate
               more
               and
               more
               in
               our
               hearts
               ,
               the
               grace
               once
               received
               by
               the
               Sacramental
               communication
               of
               the
               body
               and
               blood
               of
               the
               Lord
               ,
               and
               by
               the
               remembrance
               of
               his
               death
               ,
               and
               to
               give
               thanks
               to
               our
               Rede●…mer
               .
            
          
           
             f
             
               Martin
               Bucer
            
             upon
             Matth.
             18.
             17.
             puts
             this
             difference
             between
             the
             Word
             preached
             ,
             and
             the
             Lords
             Supper
             ;
             that
             
             the
             Word
             may
             be
             preached
             to
             the
             unconverted
             :
             but
             the
             Lords
             Supper
             may
             not
             be
             given
             to
             any
             who
             by
             their
             lives
             do
             declare
             that
             they
             are
             out
             of
             communion
             with
             Jesus
             Christ.
             Which
             is
             the
             very
             point
             now
             in
             controversie
             .
          
           
             g
             
               Festus
               Honnius
               Disp.
            
             43.
             
             Thes.
             3.
             confuting
             the
             Popish
             opinion
             of
             the
             Sacraments
             working
             or
             giving
             grace
             ,
             brings
             this
             reason
             against
             it
             ;
             They
             that
             receive
             the
             Sacraments
             ,
             have
             this
             grace
             before
             they
             receive
             them
             ,
             neither
             are
             any
             to
             be
             admitted
             to
             the
             Sacraments
             who
             may
             be
             justly
             supposed
             not
             to
             be
             justified
             and
             sanctified
             .
          
           
             
               Aretius
               Coment
               .
               in
               Mark
            
             14.
             loc
             .
             3.
             observeth
             ,
             
               Qui
               admissi
               sint
               ad
               istam
               Coenam
               ?
               discipuli
               solum
               ,
               Who
               were
               admitted
               to
               that
            
             (
             eucharistical
             )
             
               Supper
               ?
               the
               Disciples
               o●…ely
            
             .
             Hence
             he
             inferreth
             :
             
               Quare
               mysteria
               haec
               ad
               solos
               fideles
               pertinent
               :
               Wherefore
               these
               mysteries
               do
               pertain
               to
               the
               faithful
               alone
               :
            
             that
             is
             ,
             to
             those
             who
             are
             supposed
             to
             be
             converted
             and
             beleevers
             .
          
           
             
               Vossius
               Disp.
               de
               Sacram.
               effic
               .
               part
               .
               poster
               .
            
             After
             he
             hath
             observed
             two
             respects
             in
             which
             the
             Sacraments
             do
             excel
             the
             Word
             .
             1.
             
             That
             Infants
             who
             are
             not
             capable
             of
             hearing
             the
             Word
             ,
             are
             capable
             of
             the
             Sacrament
             of
             Baptisme
             ,
             and
             are
             brought
             to
             the
             laver
             of
             regeneration
             .
             2.
             
             That
             the
             Sacraments
             do
             visibly
             and
             clearly
             set
             before
             our
             eyes
             that
             which
             is
             invisible
             in
             the
             Word
             .
             He
             adds
             h
             Thes.
             49.
             other
             two
             respects
             in
             which
             the
             Word
             doth
             far
             excel
             the
             Sacraments
             .
             1.
             
             That
             the
             Word
             can
             both
             beget
             &
             confirm
             faith
             :
             the
             Sacraments
             cannot
             beget
             faith
             in
             those
             that
             are
             come
             to
             age
             ,
             but
             onely
             conserve
             and
             increase
             it
             .
             2.
             
             That
             without
             the
             word
             we
             cannot
             be
             saved
             ,
             for
             he
             that
             beleeves
             not
             is
             condemned
             ;
             now
             faith
             commeth
             by
             hearing
             :
             but
             the
             Sacraments
             though
             profitable
             means
             of
             grace
             ,
             yet
             are
             not
             simply
             necessary
             .
          
           
             The
             confession
             of
             the
             faith
             of
             the
             Church
             of
             Scotland
             in
             the
             Article
             entituled
             
               to
               whom
               Sacraments
               appertain
            
             ,
             saith
             thus
             .
             
               But
               the
               Supper
               of
               the
               Lord
               we
               confesse
               to
               appertain
               to
               such
               onely
               as
               be
               of
               the
               houshold
               of
               faith
               ,
               and
               can
               try
               and
               examine
               themselves
               as
               well
               in
               their
               faith
               ,
               as
               in
               th●…ir
               duty
               towards
               their
               neighbours
               .
            
             The
             Belgick
             Confession
             Art.
             33.
             saith
             of
             the
             Sacraments
             in
             generall
             ,
             that
             God
             
             hath
             instituted
             them
             to
             seal
             his
             promises
             in
             us
             ,
             to
             be
             pledges
             of
             his
             love
             to
             us
             ▪
             and
             to
             nourish
             and
             strengthen
             our
             Faith.
             And
             i
             Art.
             35.
             
             They
             plainly
             hold
             that
             the
             Sacrament
             of
             the
             Lords
             Supper
             is
             intended
             and
             instituted
             by
             Christ
             for
             such
             as
             are
             already
             regenerate
             ,
             and
             are
             already
             quickned
             with
             the
             life
             of
             grace
             .
          
           
             The
             Synod
             of
             Dort
             in
             their
             Judgement
             of
             the
             fifth
             Article
             of
             the
             Remonstrants
             k
             Sect.
             14.
             ascribeth
             both
             the
             inchoation
             and
             conservation
             of
             grace
             to
             the
             Word
             :
             but
             ascribeth
             o●ely
             to
             the
             Sacraments
             the
             conserving
             ,
             continuing
             ,
             and
             perfecting
             of
             that
             begun
             grace
             .
          
           
             In
             the
             Belgick
             form
             of
             the
             administration
             of
             the
             Lords
             Supper
             (
             See
             
               Corpus
               Disciplinae
            
             lately
             published
             by
             the
             Ministers
             and
             Elders
             of
             the
             Dutch
             Church
             at
             London
             pag.
             16.
             )
             it
             is
             said
             thus
             .
             
               Those
               which
               do
               not
               feel
               this
               Testimony
               in
               their
               hearts
            
             (
             concerning
             their
             examining
             of
             themselves
             touching
             their
             repentance
             ,
             faith
             ,
             and
             purpose
             of
             true
             obedience
             )
             
               they
               eat
               and
               drink
               judgement
               to
               themselves
               ;
               Wherefore
               we
               also
               (
               according
               to
               the
               Commandement
               of
               Christ
               and
               the
               Apostle
               Paul
               )
               do
               admonish
               all
               those
               who
               find
               themselves
               guilty
               of
               these
               ensuing
               sins
               ,
               to
               refrain
               from
               comming
               to
               the
               Lords
               Table
               ,
               and
               do
               denounce
               unto
               them
               that
               they
               have
               no
               part
               in
               the
               Kingdom
               of
               Christ.
               
            
          
           
             (
             Here
             follows
             an
             enumeration
             of
             diverse
             scandalous
             sins
             concluded
             with
             this
             general
             ,
             
               and
               all
               those
               which
               lead
               a
               scandalous
               life
               .
               )
               All
               these
               as
               long
               as
               they
               continue
               in
               such
               sins
               ,
               shall
               refrain
               from
               this
               spiritual
               food
               (
               which
               Christ
               onely
               ordained
               for
               his
               faithful
               people
               )
               that
               so
               their
               ●…udgement
               and
               damnation
               may
               not
               be
               the
               greater
               .
            
             Which
             plainly
             intimates
             that
             they
             hold
             this
             Sacrament
             to
             be
             a
             sealing
             ,
             not
             a
             converting
             Ordinance
             .
             And
             this
             they
             also
             signifie
             ,
             
               Ibid.
               pag.
            
             17.
             
             
               And
               to
               the
               end
               we
               may
               firmly
               beleeve
               that
               we
               do
               belong
               to
               this
               gracious
               Covenant
               ,
               the
               Lord
               Jesus
               in
               his
               last
               Supper
               took
               bread
               .
               &c.
               
            
          
           
           
             l
             Paraeus
             puts
             this
             difference
             between
             the
             Word
             and
             Sacraments
             ;
             that
             the
             Word
             is
             a
             mean
             appointed
             both
             for
             beginning
             and
             confirming
             faith
             :
             the
             Sacraments
             means
             of
             confirming
             it
             after
             it
             is
             begun
             .
             That
             the
             Word
             belongs
             both
             to
             the
             converted
             and
             to
             the
             unconverted
             :
             the
             Sacraments
             are
             intended
             for
             those
             who
             are
             converted
             and
             do
             beleeve
             ,
             and
             for
             none
             others
             .
          
           
             And
             though
             the
             Lutherans
             make
             some
             controversie
             with
             us
             about
             the
             effect
             of
             the
             Sacraments
             ,
             yet
             m
             
               Ioh.
               Gerhardus
            
             doth
             agree
             with
             us
             in
             this
             point
             ,
             that
             the
             Lords
             Supper
             is
             not
             a
             regenerating
             but
             a
             confirming
             and
             strengthening
             Ordinance
             ,
             and
             this
             difference
             he
             puts
             between
             it
             and
             Baptisme
             .
          
           
             n
             Walaeus
             asserteth
             both
             against
             Papists
             ,
             and
             against
             some
             of
             the
             Lutherans
             ,
             that
             Sacraments
             do
             instrumentally
             confirme
             and
             increase
             faith
             and
             regeneration
             ;
             but
             not
             begin
             nor
             work
             faith
             and
             regeneration
             where
             they
             are
             not
             .
          
           
             
               Petrus
               Hinkelmannus
               de
               Anabaptismo
               Disp.
            
             9.
             cap.
             1.
             
             Error
             6.
             disputeth
             against
             this
             as
             a
             Tenent
             of
             the
             
               Calvi●…ists
               .
               Fideles
            
             
             
               habent
               Spiritum
               S.
               habent
               res
               signatas
               ante
               Sacramenta
               :
               the
               faithful
               have
               the
               holy
               Spirit
               ,
               they
               have
               the
               things
               which
               are
               sealed
               ,
               before
               they
               receive
               the
               Sacraments
               .
               Brochmand
               .
               System
               .
               Theol.
               Tom.
            
             3.
             
               de
               Sacram.
               Cap.
            
             2.
             
             Quaest.
             1.
             condemneth
             this
             as
             one
             of
             the
             Calvinian
             errors
             :
             
               Sacramenta
               non
               esse
               gratiae
               conferendae
               divinitu●…
               ordinata
               media
               :
               that
               Sacraments
               are
               not
               instituted
               and
               appointed
               of
               God
               to
               be
               means
               of
               conferring
               or
               giving
               grace
               .
            
             Which
             he
             saith
             is
             the
             assertion
             of
             
               Zuinglius
               ,
               Beza
               ,
               Danaeus
               ,
               Musculus
               ,
               Piscator
               ,
               Vorstius
               .
            
             The
             Lutheran
             opinion
             he
             propounds
             
               ibid.
               quaest
            
             .
             6.
             that
             the
             Sacraments
             are
             means
             appointed
             of
             God
             to
             confer
             grace
             ,
             to
             give
             faith
             ,
             and
             being
             given
             to
             increase
             it
             .
             
               Esthius
               in
               Sent.
               lib.
            
             4.
             dist
             .
             1.
             
             Sect.
             9.
             stateth
             the
             opinion
             of
             the
             Calvinists
             (
             as
             he
             calls
             us
             )
             thus
             ,
             
               justificationem
               usu
               Sacramenti
               esse
               priorem
               ,
               obtentam
               nimirum
               per
               fidem
               quâ
               homo
               jam
               ante
               credidit
               sibi
               remitti
               peccata
               ;
               Sacramentum
               verò
               postea
               adhiberi
               ,
               ut
               verbo
               quidem
               promissionis
               fides
               confirmetur
               :
               elemento
               verò
               ceu
               sigillo
               quodam
               diplomati
               appenso
               eadem
               fides
               obsignetur
               ;
               atque
               ita
               per
               Sacramentum
               declaretur
               testatumque
               fiat
               hominem
               jam
               prius
               esse
               per
               fidem
               justicatum
               .
            
             This
             he
             saith
             is
             manifestly
             contrary
             to
             the
             doctrine
             of
             the
             Church
             of
             Rome
             ,
             from
             which
             (
             saith
             he
             )
             the
             Lutherans
             do
             not
             so
             far
             recede
             as
             the
             
               Calvinists
               .
               Gregorius
               de
               Valentia
               in
               tertiam
               partem
               Thomae
               Disp.
            
             3.
             
             Quaest.
             3.
             punct
             .
             1.
             thus
             explaineth
             the
             Tenent
             which
             he
             holdeth
             against
             the
             Protestants
             concerning
             the
             Sacraments
             giving
             of
             grace
             .
             
               Sacramenta
               esse
               veras
               causas
               qualitatis
               gratia
               ,
               non
               principales
               ,
               sed
               instrumentales
               :
               hoc
               ipso
               videlicet
               ,
               quod
               Deus
               illis
               utitur
               ad
               productionem
               illius
               effectus
               ,
               qui
               〈◊〉
               gratia
               ,
               tamet
               si
               supra
               naturam
               seu
               efficacitatem
               naturale●…
               ipsorum
               .
            
          
           
             The
             Papists
             dispute
             indeed
             what
             manner
             of
             casuality
             or
             vertue
             it
             is
             by
             which
             the
             Sacraments
             work
             grace
             ,
             whether
             Phisica
             ,
             or
             Ethica
             ;
             whether
             infita
             ,
             or
             adsita
             .
             In
             which
             questions
             they
             do
             not
             all
             go
             one
             way
             .
             See
             
               Gamachaeus
               in
               tertiam
               partem
               Tho.
               Quest.
            
             62.
             
             Cap.
             5.
             
             But
             that
             the
             Sacraments
             do
             work
             or
             give
             grace
             to
             all
             such
             as
             do
             not
             
               ponere
               obicem
            
             ,
             they
             all
             hold
             against
             the
             Protestants
             .
             They
             dispute
             also
             whether
             all
             the
             Sacraments
             give
             the
             first
             grace
             ,
             or
             whether
             Baptisme
             and
             Pennance
             onely
             give
             the
             first
             habitual
             grace
             ,
             and
             the
             other
             five
             Sacraments
             (
             as
             they
             make
             the
             number
             )
             give
             increase
             of
             grace
             .
             But
             in
             this
             they
             all
             agree
             ,
             that
             habitual
             grace
             is
             given
             in
             all
             the
             Sacraments
             of
             the
             
             New-Testament
             :
             the
             Thomists
             hold
             further
             ,
             that
             the
             very
             first
             grace
             is
             
               de
               facto
            
             given
             in
             any
             of
             the
             Sacraments
             .
             See
             for
             the
             former
             o
             Becanus
             ,
             for
             the
             latter
             p
             Tannerus
             .
          
           
             You
             will
             say
             peradventure
             ▪
             that
             Protestant
             Writers
             hold
             the
             Sacraments
             to
             be
             1.
             
             Significant
             or
             declarative
             signes
             .
             2.
             
             Obsignative
             or
             confirming
             signes
             ▪
             3.
             
             Exhibitive
             signes
             ,
             so
             that
             the
             thing
             signified
             is
             given
             and
             exhibite
             to
             the
             soul.
             I
             answer
             ,
             That
             exhibition
             which
             they
             speak
             of
             ,
             is
             not
             the
             giving
             of
             grace
             where
             it
             is
             not
             (
             as
             is
             manifest
             by
             the
             afore
             quoted
             Testimonies
             )
             but
             an
             exhibition
             to
             beleevers
             ,
             a
             real
             effectual
             lively
             application
             of
             Christ
             and
             of
             all
             his
             benefits
             to
             every
             one
             that
             beleeveth
             ,
             for
             the
             staying
             ,
             strengthening
             ,
             confirming
             ,
             and
             comforting
             of
             the
             soul.
             
               Chamierus
               contractus
               .
               Tom.
            
             4.
             lib.
             1.
             cap.
             2.
             
             
               Docemus
               ergo
               in
               Sacramentorum
               perceptione
               effici
               gratiam
               in
               fidelibus
               :
               &
               hactenus
               Sacramenta
               dicenda
               efficacia
               .
               Polan
               .
               Syntag.
               lib.
            
             ●
             .
             cap.
             49.
             saith
             the
             visible
             external
             thing
             in
             the
             Sacrament
             ,
             is
             thus
             far
             exhibitive
             ,
             
               quia
               bona
               spiritualia
               per
               eam
               fidelibus
               significantur
               ,
               exhibentur
               ,
               communicantur
               &
               obsignantur
               .
            
             So
             that
             in
             this
             point
             
               Habenti
               dabitur
            
             is
             a
             good
             rule
             .
             
               For
               unto
               every
               one
               that
               hath
               shall
               be
               given
               ,
               and
               he
               shall
               have
               abundance
               ;
               but
               from
               him
               that
               hath
               not
               shall
               be
               taken
               away
               even
               that
               which
               he
               hath
               .
               Maith
               .
            
             25.
             29.
             
             Our
             Divines
             do
             not
             say
             that
             the
             Sacraments
             are
             exhibitive
             Ordinances
             ,
             wherein
             grace
             is
             communicated
             to
             those
             who
             have
             none
             of
             it
             ,
             to
             unconverted
             or
             unbeleeving
             persons
             .
          
           
             By
             this
             time
             it
             may
             appear
             (
             I
             suppose
             )
             that
             the
             controversie
             between
             us
             and
             the
             Papists
             concerning
             the
             effect
             of
             the
             Sacraments
             (
             setting
             aside
             the
             
               opus
               operatum
            
             ,
             which
             is
             a
             distinct
             
             controversie
             ▪
             and
             is
             distinctly
             spoken
             to
             by
             our
             Writers
             ,
             setting
             aside
             also
             the
             
               casualitas
               phisica
            
             and
             insita
             ,
             by
             which
             some
             of
             the
             Papists
             say
             the
             Sacraments
             give
             grace
             ,
             though
             diverse
             others
             of
             them
             hold
             the
             Sacraments
             to
             be
             onely
             moral
             causes
             of
             grace
             )
             is
             thus
             far
             the
             same
             with
             the
             present
             controversie
             between
             Mr.
             Prynn
             and
             me
             ,
             that
             Protestant
             Writers
             do
             not
             onely
             oppose
             the
             
               opus
               operatum
            
             ,
             and
             the
             
               casualitas
               physica
               &
               insita
            
             ,
             but
             they
             oppose
             (
             as
             is
             manifest
             by
             the
             Testimonies
             already
             cited
             )
             all
             casuality
             or
             working
             of
             the
             first
             grace
             of
             conversion
             and
             faith
             in
             or
             by
             the
             Sacraments
             ,
             supposing
             alwaies
             a
             man
             to
             be
             a
             beleever
             and
             within
             the
             Covenant
             of
             grace
             before
             the
             Sacrament
             ,
             and
             that
             he
             is
             not
             made
             such
             ,
             nor
             translated
             to
             the
             state
             of
             grace
             in
             or
             by
             the
             Sacrament
             .
             This
             the
             Papists
             contradict
             ,
             and
             therein
             Mr.
             Prynn
             joyneth
             with
             them
             .
             When
             Bellarmine
             brings
             an
             impertinent
             Argument
             :
             The
             Sacraments
             (
             saith
             he
             )
             have
             not
             the
             same
             relation
             to
             faith
             which
             the
             Word
             hath
             :
             
               Nam
               verbum
               Dei
               praecedit
               fidem
               ,
               Sacramenta
               autem
               sequuntur
               ,
               saltem
               in
               adultis
               .
               The
               Word
               of
               God
               doth
               go
               before
               faith
               ,
               but
               the
               Sacraments
               follow
               after
               it
               ,
               at
               least
               in
               those
               who
               are
               of
               age
               .
               Dr.
               Ames
               Bell.
               enerv
               .
               Tom.
            
             3.
             lib.
             1.
             cap.
             5.
             corrects
             his
             great
             mistake
             or
             oblivion
             .
             
               Hoc
               illud
               est
               quod
               nos
               docemus
               :
               Sacramenta
               confirmare
               fidem
               per
               verbum
               Dei
               prius
               ingeneratam
               ,
               saltem
               in
               adultis
               .
               This
            
             (
             saith
             he
             )
             
               is
               that
               which
               we
               teach
               ,
               that
               the
               Sacraments
               confirm
               that
               faith
               which
               was
               first
               begotten
               by
               the
               Word
               of
               God
               ,
               at
               least
               in
               those
               who
               are
               of
               age
               .
            
          
           
             Mr.
             Prynns
             assertion
             is
             ▪
             that
             the
             Lords
             Supper
             is
             a
             converting
             ,
             as
             well
             as
             a
             sealing
             Ordinance
             ;
             for
             clearing
             whereof
             h●
             premiseth
             two
             distinctions
             .
             There
             are
             two
             sorts
             both
             of
             conversion
             and
             sealing
             ,
             which
             he
             saith
             his
             Antagonists
             
               to
               delude
               the
               vulgar
               have
               ignorantly
               ,
               wilfully
               ,
               or
               injudiciously
               confounded
               .
            
             Whether
             such
             language
             beseems
             a
             man
             fearing
             God
             ,
             or
             honouring
             them
             that
             do
             fear
             God
             ,
             let
             every
             one
             judge
             who
             knoweth
             any
             thing
             of
             Christian
             moderation
             .
             See
             now
             if
             there
             be
             any
             reason
             for
             this
             grievous
             charge
             .
             First
             (
             saith
             he
             )
             
               there
               is
               an
               external
               conversion
               of
               men
               from
               Paganisme
               or
               Gentilisme
               to
               the
               external
               profession
               of
               the
               faith
               of
               Christ.
            
             This
             (
             he
             saith
             )
             is
             wrought
             by
             the
             Word
             or
             by
             Miracles
             ,
             and
             effected
             by
             Baptisme
             in
             reference
             to
             infants
             of
             Christian
             Parents
             .
             But
             how
             the
             Baptism●
             
             of
             such
             Infants
             is
             brought
             under
             the
             head
             of
             conversion
             from
             Paganisme
             to
             the
             external
             profession
             of
             Christ
             ,
             I
             am
             yet
             to
             learn.
             Secondly
             saith
             he
             ,
             
               There
               is
               a
               conversion
               from
               a
               meer
               external
               formal
               profession
               of
               the
               Doctrine
               and
               Faith
               of
               Christ
               ,
               to
               an
               inward
               spiritual
               embracing
               and
               application
               of
               Christ
               with
               his
               merits
               and
               promises
               to
               our
               souls
               ,
               by
               the
               saving
               grace
               of
               Faith
               ,
               and
               to
               an
               holy
               Christian
               real
               change
               of
               heart
               and
               life
               :
               In
               this
               last
               conversion
               ,
               the
               Sacrament
               of
               the
               Lords
               Supper
               is
               not
               onely
               a
               sealing
               or
               confirming
               ,
               but
               likewise
               a
               regenerating
               and
               converting
               Ordinance
               as
               well
               as
               the
               Word
               .
            
          
           
             He
             might
             upon
             as
             good
             reason
             have
             made
             a
             third
             sort
             of
             conversion
             from
             a
             scandalous
             and
             prophane
             life
             to
             the
             external
             obedience
             of
             the
             will
             and
             commandements
             of
             God.
             But
             all
             this
             is
             to
             seek
             a
             knot
             in
             the
             rush
             ;
             for
             there
             is
             but
             one
             sort
             of
             conversion
             which
             is
             a
             saving
             conversion
             ,
             and
             that
             is
             a
             conversion
             from
             nature
             to
             grace
             ,
             from
             sin
             to
             sanctification
             ,
             from
             the
             power
             of
             Sathan
             to
             God
             ,
             whether
             it
             be
             from
             paganisme
             ,
             or
             from
             prophanenesse
             ,
             or
             from
             an
             external
             formal
             profession
             .
             Now
             that
             conversion
             which
             Mr.
             Prynn
             ascribes
             to
             the
             Sacrament
             is
             a
             true
             sanctifying
             and
             saving
             conversion
             .
             The
             other
             conversion
             which
             he
             ascribes
             not
             to
             the
             Sacrament
             ,
             is
             not
             a
             saving
             conversion
             ,
             for
             the
             
               external
               conversion
               of
               men
               from
               Paganisme
               or
               Gentilisme
               to
               the
               external
               profession
               of
               the
               faith
               of
               Christ
               ,
            
             without
             the
             other
             conversion
             to
             an
             inward
             spiritual
             embracing
             of
             Christ
             ,
             doth
             but
             make
             men
             seven
             ▪
             fold
             more
             the
             children
             of
             Hell.
             So
             that
             Mr.
             Prynn
             hath
             more
             opened
             his
             sore
             when
             he
             thought
             to
             cover
             and
             patch
             it
             .
          
           
             The
             other
             distinction
             which
             he
             gives
             us
             ,
             is
             of
             a
             twofold
             sealing
             .
             But
             by
             the
             way
             he
             tells
             us
             that
             Baptisme
             and
             the
             Lords
             Supper
             are
             termed
             Sacraments
             and
             Seals
             ,
             without
             any
             Text
             of
             Scripture
             to
             warrant
             it
             .
             Hereby
             as
             he
             gratifieth
             q
             the
             Socinians
             not
             a
             little
             (
             who
             will
             not
             have
             the
             Lords
             Supper
             to
             be
             called
             
             either
             seal
             or
             Sacrament
             ,
             but
             an
             obediential
             act
             and
             a
             good
             work
             of
             ours
             ,
             and
             tell
             us
             that
             we
             make
             the
             Lords
             Supper
             but
             too
             holy
             to
             delude
             the
             vulgar
             )
             So
             he
             correcteth
             all
             Orthodox
             Writers
             ,
             Ancient
             and
             Modern
             .
             The
             Apostl●
             ▪
             describeth
             Circumcision
             to
             be
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             a
             seal
             of
             the
             righteousnesse
             of
             faith
             ,
             Rom.
             4.
             11.
             
             Whence
             Divines
             give
             the
             name
             of
             seals
             to
             all
             Sacraments
             
               Rectè
               autem
            
             (
             saith
             
               Aretius
               Theol.
               Probl.
               Loc.
               76.
               )
               speciebus
               imis
               &
               intermediis
               generibus
               eadem
               ●…ssignantur
               in
               definiendo
               genera
               .
            
             Circumcision
             is
             a
             seal
             ,
             therefore
             a
             Sacrament
             is
             a
             seal
             :
             as
             well
             as
             this
             ,
             Justice
             is
             a
             habit
             ,
             therefore
             vertue
             is
             a
             habit
             .
             Man
             is
             a
             substance
             ,
             therefore
             a
             living
             creature
             is
             a
             substance
             .
             And
             further
             ,
             if
             Circumcision
             was
             a
             seal
             ;
             the
             Lords
             Supper
             is
             much
             more
             a
             seal
             ;
             as
             we
             shall
             see
             afterwards
             .
             The
             honourable
             Houses
             of
             Parliament
             ,
             after
             advice
             had
             with
             the
             Assembly
             of
             Divines
             have
             judged
             this
             point
             (
             which
             Mr.
             Prynn
             so
             much
             quarrelleth
             )
             to
             be
             not
             onely
             true
             ,
             but
             so
             far
             necessary
             and
             fundamental
             ,
             that
             in
             their
             Ordinance
             of
             October
             20.
             1645.
             for
             keeping
             back
             the
             ignorant
             and
             the
             scandalous
             from
             the
             Sacrament
             ,
             this
             truth
             ,
             
               That
               the
               Sacraments
               are
               seals
               of
               the
               Covenant
               of
               grace
               ,
            
             is
             enumerate
             among
             those
             points
             of
             Religion
             ,
             which
             all
             persons
             who
             shall
             be
             admitted
             to
             the
             Lords
             Supper
             ought
             to
             know
             ,
             and
             of
             which
             whosoever
             is
             ignorant
             shal
             not
             be
             admitted
             to
             the
             Lords
             Supper
             .
             I
             hope
             Mr.
             Prynn
             shall
             not
             be
             willing
             to
             fall
             within
             the
             Category
             of
             ignorant
             persons
             ,
             and
             such
             as
             ought
             not
             be
             admitted
             to
             the
             Sacrament
             :
             which
             yet
             by
             that
             Ordinance
             he
             must
             needs
             do
             ;
             if
             he
             will
             not
             know
             the
             Lords
             Supper
             to
             be
             a
             seal
             of
             the
             Covenant
             of
             grace
             .
             Wherefore
             though
             he
             leaneth
             much
             that
             way
             ,
             both
             here
             ,
             and
             pag.
             30.
             yet
             I
             shall
             expect
             he
             will
             rectifie
             himself
             in
             this
             particular
             .
             His
             words
             are
             these
             .
             
               There
               is
               a
               double
               sealing
               (
               if
               we
               admit
               this
               Sacrament
               or
               Baptisme
               to
               be
               seals
               ,
               though
               never
               once
               stiled
               seals
               in
               any
               Scripture
               Text
            
             )
             And
             in
             the
             Margent
             ,
             
               they
               are
               termed
               Sacraments
               and
               seals
               of
               the
               Covenant
               ,
               without
               any
               Text
               to
               warra●…t
               it
               .
            
             Now
             Quaeritur
             whether
             Mr.
             Prynn
             doth
             know
             that
             the
             Sacraments
             are
             seals
             of
             the
             Covenant
             of
             grace
             ;
             and
             if
             he
             doth
             not
             know
             this
             ,
             whether
             doth
             not
             the
             Ordinance
             strike
             against
             him
             .
             And
             now
             to
             return
             ,
             the
             word
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             that
             is
             ,
             
               a
               Seal
            
             ;
             (
             which
             makes
             most
             to
             our
             present
             purpose
             )
             is
             a
             Scripture
             word
             .
             As
             for
             the
             Word
             Sacrament
             ,
             we
             
             need
             not
             seek
             it
             in
             Scripture
             ,
             because
             it
             is
             a
             Latin
             Word
             ,
             and
             there
             is
             not
             either
             in
             the
             Hebrew
             or
             Greek
             (
             the
             languages
             in
             which
             Scripture
             was
             written
             )
             any
             word
             which
             properly
             ,
             closely
             and
             fully
             answereth
             to
             the
             Word
             Sacrament
             .
             Sure
             we
             have
             
               the
               thing
               Sacrament
            
             (
             though
             not
             the
             name
             )
             in
             Scripture
             .
             Peradventure
             Mr.
             Prynn
             is
             the
             more
             afraid
             of
             the
             Word
             Sacrament
             ,
             because
             some
             derive
             it
             
               à
               sacramente
            
             which
             suteth
             not
             so
             well
             to
             his
             notion
             of
             a
             converting
             Ordinance
             .
          
           
             Well
             :
             But
             what
             are
             nis
             two
             sorts
             of
             sealing
             ?
             1.
             
             
               A
               visible
               external
               sealing
               of
               the
               pardon
               of
               sin
               and
               Gods
               promises
               in
               the
               blood
               of
               Christ
               to
               our
               outward
               s●…nces
               .
            
             2.
             
             
               An
               internal
               invisible
               sealing
               of
               them
               by
               the
               Spirit
               ,
               working
               in
               ,
               by
               the
               Word
               and
               Sacraments
               to
               our
               souls
               .
               In
               the
               first
               sence
            
             (
             he
             saith
             )
             
               this
               Sacrament
               is
               a
               seal
               to
               all
               receivers
               ,
               even
               to
               those
               who
               are
               scandalous
               and
               unworthy
               ,
               who
               receive
               onely
               the
               outward
               Elements
               .
            
             Again
             this
             first
             kind
             of
             sealing
             (
             saith
             he
             )
             
               seals
               all
               Gods
               promises
               and
               a
               free
               pardon
               of
               all
               our
               sins
               onely
               conditionally
               ,
               if
               we
               truly
               repent
               ,
               lay
               hold
               on
               Christ
               &c.
               
            
             The
             second
             which
             is
             an
             absolute
             sealing
             ,
             he
             grants
             to
             belong
             onely
             to
             worthy
             penitent
             beleeving
             receivers
             .
             Who
             doth
             now
             delude
             the
             vulgar
             ?
             When
             the
             Lords
             Supper
             is
             called
             a
             sealing
             Ordinance
             ;
             did
             ever
             any
             man
             understand
             this
             of
             a
             sealing
             to
             our
             outward
             sences
             onely
             ,
             or
             of
             receiving
             the
             outward
             Elements
             and
             no
             more
             ?
             Who
             can
             mistake
             the
             thing
             so
             far
             as
             to
             think
             that
             Christ
             hath
             instituted
             and
             ordained
             this
             Sacrament
             to
             be
             a
             meer
             external
             seal
             and
             no
             more
             ?
             When
             he
             grants
             that
             in
             the
             second
             sence
             this
             Sacrament
             is
             a
             seal
             ,
             
               onely
               to
               worthy
               ,
               penitent
               ,
               beleeving
               receivers
               ,
               who
               receive
               the
               inward
               invisible
               grace
               ,
               as
               well
               as
               the
               outward
               signes
               :
            
             He
             grants
             that
             which
             I
             require
             ,
             that
             is
             ,
             that
             it
             is
             a
             sealing
             Ordinance
             intended
             for
             worthy
             penitent
             beleeving
             receivers
             ,
             not
             for
             the
             scandalous
             and
             unworthy
             .
             God
             forbid
             we
             should
             make
             a
             sealing
             Ordinance
             to
             be
             an
             empty
             Ordinance
             .
             The
             truth
             is
             ,
             his
             first
             kind
             of
             sealing
             without
             the
             second
             ,
             is
             no
             sealing
             ,
             yea
             worse
             then
             no
             sealing
             .
             Where
             there
             is
             no
             charter
             ,
             how
             can
             there
             be
             a
             sealing
             ,
             except
             we
             seal
             blank
             paper
             ?
             and
             as
             we
             shall
             hear
             anon
             from
             Chrysostome
             ,
             we
             have
             not
             so
             much
             as
             the
             seal
             ,
             except
             we
             have
             that
             which
             is
             sealed
             .
             I
             know
             it
             will
             be
             answered
             ,
             there
             is
             somewhat
             to
             be
             sealed
             even
             to
             the
             scandalous
             and
             unworthy
             ▪
             that
             is
             ,
             the
             pardon
             of
             all
             their
             sins
             conditionally
             ,
             
             if
             they
             truly
             repent
             ,
             beleeve
             ,
             lay
             hold
             on
             Christ.
             In
             this
             very
             place
             Mr.
             Prynn
             tells
             us
             ,
             that
             all
             Gods
             promises
             and
             a
             free
             pardon
             is
             sealed
             ,
             even
             to
             scandalous
             and
             unworthy
             receivers
             conditionally
             ;
             that
             is
             ,
             as
             he
             explicates
             himself
             pag
             37.
             upon
             condition
             that
             they
             
               become
               penitent
               and
               beleeving
               receivers
            
             .
             But
             then
             (
             say
             I
             )
             he
             must
             upon
             as
             good
             reason
             grant
             ,
             that
             the
             Sacrament
             may
             be
             given
             to
             Pagans
             and
             Turks
             ,
             at
             least
             the
             first
             day
             of
             preaching
             the
             Gospel
             to
             them
             ;
             May
             it
             not
             be
             said
             to
             Pagans
             and
             Turks
             ,
             that
             if
             they
             repent
             and
             beleeve
             on
             Christ
             ,
             they
             shall
             have
             pardon
             of
             sin
             ?
             Here
             is
             the
             thing
             to
             be
             sealed
             in
             Mr.
             
             Prynn's
             opinion
             .
             What
             then
             should
             hinder
             the
             sealing
             ?
             He
             shunneth
             to
             call
             the
             Sacrament
             a
             converting
             ordinance
             in
             reference
             to
             Pagans
             ;
             and
             now
             behold
             his
             principles
             will
             admit
             the
             giving
             of
             the
             Sacrament
             even
             to
             Pagans
             as
             a
             sealing
             Ordinance
             ,
             how
             much
             more
             then
             as
             a
             converting
             Ordinance
             ?
          
           
             We
             have
             now
             heard
             his
             two
             distinctions
             ,
             which
             if
             they
             have
             given
             any
             clearing
             to
             his
             assertion
             ,
             it
             is
             such
             as
             is
             little
             to
             his
             advantage
             .
             I
             will
             now
             premise
             some
             distinctions
             of
             my
             owne
             to
             clear
             that
             which
             I
             hold
             .
          
           
             1.
             
             The
             Question
             is
             not
             
               de
               potentia
               Dei
               absoluta
            
             ,
             Whether
             God
             by
             his
             omnipotency
             can
             give
             the
             first
             grace
             of
             conversion
             in
             the
             instant
             of
             receiving
             the
             Sacrament
             .
             But
             the
             Question
             is
             of
             the
             revealed
             will
             of
             God
             ,
             and
             the
             way
             of
             the
             dispensation
             of
             grace
             made
             known
             to
             us
             in
             the
             Gospel
             ,
             which
             must
             be
             the
             rule
             to
             us
             to
             walk
             by
             .
             
               A
               peradventure
               it
               may
               be
            
             ,
             and
             
               who
               knoweth
            
             but
             the
             scandalous
             sinner
             may
             be
             converted
             ,
             is
             no
             warrantable
             ground
             to
             go
             upon
             in
             this
             case
             ,
             as
             Mr.
             Prynn
             would
             make
             it
             pag.
             47.
             for
             we
             may
             as
             well
             adventure
             to
             delay
             repentance
             ,
             upon
             a
             
               peradventure
               it
               may
               be
            
             .
             There
             is
             an
             example
             in
             the
             New-Testament
             of
             one
             who
             got
             repentance
             and
             mercy
             at
             his
             end
             ,
             and
             if
             we
             beleeve
             the
             Hebrews
             and
             divers
             Christian
             Interpreters
             ;
             there
             is
             another
             example
             of
             the
             same
             kind
             in
             the
             Old
             Testament
             ,
             which
             is
             the
             example
             of
             Achan
             .
             Whereas
             there
             is
             no
             example
             in
             all
             the
             Scripture
             of
             any
             converted
             by
             the
             Sacrament
             .
             But
             if
             a
             thing
             be
             contrary
             to
             the
             revealed
             will
             and
             commandement
             of
             God
             (
             as
             both
             these
             are
             ,
             the
             delaying
             of
             repentance
             ,
             and
             the
             admission
             of
             scandalous
             persons
             to
             the
             Sacrament
             )
             we
             may
             not
             dare
             to
             go
             upon
             
               peradventures
               .
               To
               the
               Law
               ,
               and
               to
               the
               Testimony
               .
               Search
               the
            
             
             Scriptures
             .
             If
             the
             Word
             do
             not
             shew
             us
             any
             thing
             of
             conversion
             by
             the
             Sacrament
             ,
             we
             must
             not
             think
             of
             any
             such
             thing
             .
          
           
             2.
             
             We
             must
             distinguish
             between
             the
             Sacrament
             it self
             ,
             and
             those
             things
             that
             do
             accompany
             the
             Sacrament
             ,
             powerful
             preaching
             ,
             exhortation
             ,
             prayer
             ,
             or
             the
             like
             before
             or
             after
             the
             Sacrament
             .
             Put
             case
             a
             sinner
             be
             effectually
             converted
             by
             a
             Sermon
             or
             a
             prayer
             ,
             which
             he
             heareth
             at
             the
             Ordination
             of
             a
             Minister
             ,
             will
             any
             man
             therefore
             say
             that
             Ordination
             is
             a
             converting
             Ordinance
             ?
             So
             if
             by
             most
             serious
             powerful
             exhortations
             ,
             convictions
             ,
             promises
             ,
             threatnings
             ,
             by
             prayer
             ,
             by
             Christian
             conference
             by
             reading
             or
             meditation
             before
             or
             after
             the
             Sacrament
             ,
             the
             Lord
             be
             pleased
             to
             touch
             the
             Conscience
             and
             convert
             the
             soul
             of
             an
             impenitent
             prophane
             wicked
             liver
             ,
             nothing
             of
             this
             kind
             can
             make
             the
             Sacrament
             a
             converting
             Ordinance
             .
          
           
             3.
             
             We
             must
             distinguish
             even
             in
             conversion
             between
             
               gratia
               praeveniens
               &
               subs●…quens
               ,
               operans
               &
               co-operans
               ,
               excitans
               &
               adjuvans
               ,
            
             or
             rather
             ,
             between
             habitual
             and
             actual
             conversion
             .
             Habitual
             conversion
             I
             call
             the
             first
             infusion
             of
             the
             life
             and
             habits
             of
             grace
             ;
             actual
             conversion
             is
             the
             souls
             beginning
             to
             act
             from
             that
             life
             and
             from
             those
             habits
             .
             The
             first
             or
             habitual
             conversion
             in
             which
             the
             sinner
             is
             passive
             ,
             and
             not
             at
             all
             active
             ,
             it
             being
             wholy
             the
             work
             of
             preventing
             ,
             exciting
             ,
             quickning
             grace
             ,
             is
             that
             which
             never
             is
             to
             be
             looked
             for
             in
             the
             Sacrament
             of
             the
             Lords
             Supper
             ,
             which
             is
             enough
             to
             overthrow
             that
             opinion
             ,
             that
             scandalous
             impenitent
             sinners
             (
             having
             an
             external
             formal
             profession
             ,
             but
             known
             by
             a
             wicked
             abominable
             conversation
             to
             be
             dead
             in
             sins
             and
             trespasses
             ,
             in
             whom
             the
             holy
             Ghost
             hath
             never
             yet
             breathed
             the
             first
             breath
             of
             the
             life
             of
             grace
             )
             may
             be
             admitted
             to
             the
             Lords
             Supper
             (
             if
             they
             desire
             it
             ,
             not
             being
             excommunicated
             )
             upon
             hopes
             ,
             that
             it
             may
             prove
             a
             converting
             Ordinance
             to
             them
             .
             As
             for
             
               gratia
               subsequens
               co-operans
               &
               adjuvans
            
             ,
             by
             which
             the
             sinner
             (
             having
             now
             a
             spiritual
             life
             created
             in
             him
             and
             supernatural
             habits
             infused
             in
             his
             soul
             )
             is
             said
             actually
             to
             convert
             ,
             repent
             ,
             and
             beleeve
             .
             I
             consider
             even
             in
             this
             actual
             conversion
             ,
             repenting
             ,
             beleeving
             ,
             these
             two
             things
             .
             1.
             
             The
             inchoation
             .
             2.
             
             The
             progresse
             of
             the
             work
             .
             Where
             the
             work
             is
             begun
             ,
             if
             it
             were
             but
             faith
             like
             a
             grain
             of
             mustard
             seed
             ,
             and
             where
             there
             is
             any
             thing
             of
             conversion
             which
             is
             true
             and
             sound
             ;
             the
             Sacrament
             is
             a
             blessed
             powerful
             
             means
             to
             help
             forward
             the
             work
             .
             But
             I
             peremptorily
             deny
             that
             the
             Sacrament
             of
             the
             Lords
             Supper
             is
             appointed
             or
             instituted
             by
             Christ
             as
             a
             regenerating
             converting
             Ordinance
             ,
             as
             well
             as
             the
             word
             ,
             or
             as
             a
             means
             of
             beginning
             actual
             ,
             much
             lesse
             habitual
             conversion
             .
          
           
             4.
             
             When
             I
             hold
             the
             Lords
             Supper
             not
             to
             be
             a
             converting
             but
             a
             sealing
             Ordinance
             ,
             the
             meaning
             is
             not
             as
             if
             ▪
             I
             beleeved
             that
             all
             who
             are
             permitted
             to
             come
             to
             the
             Lords
             Table
             are
             truly
             converted
             ,
             or
             that
             they
             are
             such
             as
             the
             seals
             of
             the
             Covenant
             of
             Grace
             do
             indeed
             and
             of
             right
             belong
             unto
             (
             for
             we
             speak
             of
             visible
             Churches
             and
             visible
             Saints
             )
             But
             my
             meaning
             is
             that
             Christ
             hath
             intended
             this
             Sacrament
             to
             be
             the
             childrens
             read
             onely
             (
             though
             the
             hired
             servants
             of
             the
             house
             have
             other
             bread
             enough
             and
             to
             spare
             )
             and
             he
             alloweth
             this
             portion
             to
             none
             but
             such
             as
             are
             already
             converted
             and
             do
             beleeve
             :
             and
             that
             they
             who
             are
             the
             ministers
             of
             Christ
             and
             stewards
             of
             the
             mysteries
             of
             God
             ought
             to
             admit
             none
             to
             this
             Sacrament
             ,
             except
             such
             as
             are
             quallified
             and
             fit
             (
             so
             far
             as
             can
             be
             judged
             by
             their
             profession
             ,
             knowledge
             ,
             and
             practice
             ,
             observed
             and
             examined
             by
             the
             Eldership
             according
             to
             the
             rules
             of
             the
             Word
             ,
             no
             humane
             court
             being
             infallible
             )
             to
             have
             part
             and
             portion
             in
             the
             communion
             of
             Saints
             ,
             and
             to
             receive
             the
             seals
             of
             the
             Covenant
             of
             Grace
             ,
             at
             least
             that
             they
             may
             not
             dare
             to
             admit
             any
             man
             whose
             known
             and
             scandalous
             wickednesse
             continued
             in
             without
             signes
             of
             repentance
             ,
             saith
             within
             their
             heart
             ,
             that
             there
             is
             no
             fear
             of
             God
             before
             his
             eyes
             .
          
           
             These
             things
             premised
             (
             which
             are
             to
             be
             remembred
             by
             the
             Reader
             ,
             but
             need
             not
             be
             repeated
             by
             me
             as
             we
             go
             along
             )
             I
             proceed
             to
             the
             Arguments
             which
             prove
             my
             assertion
             ,
             that
             the
             Lords
             Supper
             is
             not
             a
             converting
             but
             a
             sealing
             Ordinance
             .
             And
             thereafter
             I
             shall
             answer
             Mr.
             Prynns
             Arguments
             brought
             to
             the
             contrary
             .
          
        
         
           
           
             
               CHAP.
               XIII
            
             .
             Twenty
             A●guments
             to
             prove
             that
             the
             Lords
             Supper
             is
             not
             a
             converting
             Ordinance
             .
          
           
             First
             ,
          
           
             THat
             which
             is
             an
             institute
             significant
             signe
             ,
             to
             declare
             and
             testifie
             the
             being
             of
             that
             thing
             which
             is
             thereby
             signified
             ,
             is
             not
             an
             operating
             cause
             or
             mean
             which
             makes
             that
             thing
             signified
             to
             begin
             to
             be
             where
             it
             was
             not
             .
             But
             the
             Sacrament
             is
             an
             instituted
             signe
             to
             declare
             and
             testifie
             the
             being
             of
             that
             thing
             which
             is
             thereby
             signified
             .
             Ergo
             ,
          
           
             This
             is
             an
             Argument
             used
             by
             r
             Protestant
             writers
             against
             Papists
             .
             The
             Sacraments
             being
             by
             their
             definition
             Signes
             ,
             are
             not
             causes
             of
             that
             which
             they
             signifie
             ,
             neither
             are
             the
             things
             signified
             the
             effects
             of
             the
             Sacraments
             .
             Wherefore
             the
             Sacrament
             of
             the
             Lords
             Supper
             being
             a
             signe
             of
             our
             spiritual
             life
             ,
             faith
             ,
             union
             with
             Christ
             ,
             and
             remission
             of
             sins
             ,
             is
             not
             instituted
             to
             convey
             these
             spiritual
             blessings
             to
             such
             as
             have
             them
             not
             .
             Significancy
             is
             one
             thing
             ,
             efficiency
             another
             .
             You
             will
             say
             by
             this
             Argument
             there
             is
             no
             grace
             exhibited
             nor
             given
             to
             beleevers
             themselves
             in
             the
             Sacrament
             .
          
           
             Answ.
             Growth
             in
             grace
             and
             confirmation
             of
             Faith
             is
             given
             to
             beleevers
             in
             the
             Sacrament
             ,
             which
             the
             significancy
             hinders
             not
             ,
             because
             the
             Sacrament
             doth
             not
             signifie
             nor
             declare
             
             that
             the
             receiver
             hath
             much
             grace
             and
             a
             strong
             faith
             ;
             but
             that
             he
             hath
             some
             life
             of
             grace
             and
             some
             faith
             .
             The
             very
             state
             of
             grace
             or
             spiritual
             life
             ,
             regeneration
             ,
             faith
             and
             remission
             of
             sins
             are
             signified
             ,
             declared
             ,
             testified
             ,
             and
             sealed
             ,
             but
             not
             wrought
             or
             given
             in
             the
             Sacrament
             .
             The
             strengthening
             of
             faith
             and
             a
             further
             degree
             of
             communion
             with
             Christ
             is
             not
             signified
             in
             the
             Sacrament
             ,
             I
             mean
             ,
             it
             s
             not
             signified
             that
             we
             have
             it
             ,
             but
             that
             we
             shall
             have
             it
             ,
             or
             at
             most
             that
             we
             do
             then
             receive
             it
             .
             So
             that
             beleevers
             may
             truly
             be
             said
             to
             receive
             at
             the
             Sacrament
             a
             confirmation
             or
             strengthening
             of
             their
             faith
             ,
             or
             a
             further
             degree
             of
             communion
             with
             Christ
             :
             but
             it
             cannot
             be
             said
             that
             the
             very
             Sacramental
             act
             of
             eating
             or
             drinking
             ,
             being
             a
             signe
             of
             spiritual
             life
             and
             union
             with
             Christ
             (
             as
             that
             which
             we
             have
             ,
             not
             which
             we
             shall
             have
             ,
             or
             at
             that
             instant
             receive
             )
             is
             a
             mean
             or
             instrumental
             cause
             to
             make
             a
             man
             have
             that
             which
             it
             testifieth
             or
             signifieth
             he
             hath
             already
             .
             There
             is
             no
             evasion
             here
             ,
             for
             one
             who
             acknowledgeth
             the
             Sacrament
             to
             be
             a
             signe
             ,
             declaring
             or
             shewing
             forth
             that
             we
             have
             faith
             in
             Christ
             ,
             remission
             of
             sins
             by
             him
             ,
             and
             union
             with
             him
             .
             Mr.
             Prynn
             must
             either
             make
             blank
             the
             signification
             of
             the
             Sacrament
             
               à
               parte
               ante
            
             ,
             though
             not
             
               à
               parte
               post
            
             ,
             or
             else
             hold
             that
             the
             signification
             of
             the
             Sacrament
             ,
             is
             not
             applicable
             to
             many
             of
             those
             whom
             he
             thinks
             fit
             to
             be
             admitted
             to
             receive
             it
             .
          
           
             Secondly
             ,
             That
             which
             necessarily
             supposeth
             conversion
             and
             faith
             ,
             doth
             not
             work
             conversion
             and
             faith
             .
             But
             the
             Sacrament
             of
             the
             Lords
             Supper
             necessarily
             supposeth
             conversion
             and
             faith
             .
             Ergo.
             
          
           
             The
             proposition
             is
             so
             certain
             ,
             that
             either
             it
             must
             be
             yeelded
             ,
             or
             a
             contradiction
             must
             be
             yeelded
             :
             for
             that
             which
             worketh
             conversion
             and
             faith
             ,
             cannot
             suppose
             that
             they
             are
             ,
             but
             that
             they
             are
             not
             .
             Therefore
             that
             which
             supposeth
             conversion
             and
             faith
             ,
             cannot
             work
             conversion
             and
             faith
             ,
             because
             then
             the
             same
             thing
             should
             be
             supposed
             both
             to
             be
             and
             not
             to
             be
             .
             The
             Assumption
             I
             prove
             from
             Scripture
             .
             Mark.
             16.
             16.
             
             
               He
               that
               beleeveth
               and
               is
               baptized
               shall
               be
               saved
               .
               Act.
            
             2.
             38.
             
             
               Repent
               and
               be
               baptized
               .
               vers
               .
            
             41.
             
             
               Then
               they
               that
               gladly
               received
               his
               word
               were
               baptized
               .
               Act.
            
             8.
             36.
             37.
             
             
               And
               the
               E●…nuch
               said
               ,
               See
               here
               is
               water
               ,
               what
               doth
               hinder
               me
               to
               be
               baptized
               ?
               And
               Philip
               said
               ,
               If
               thou
               beleevest
               with
               all
               thin●…
               heart
               〈◊〉
               mayest
               .
               Act.
            
             10.
             47.
             
             
               Can
               any
               man
               forbid
               water
               that
            
             
             
               these
               should
               not
               be
               baptized
               which
               have
               received
               the
               holy
               Ghost
               as
               well
               as
               we
               ?
            
          
           
             Now
             if
             Baptisme
             it self
             (
             which
             is
             the
             Sacrament
             of
             our
             initiation
             )
             supposeth
             (
             according
             to
             the
             tenor
             and
             meaning
             of
             Christs
             institution
             )
             that
             the
             party
             baptized
             (
             if
             of
             age
             )
             doth
             actually
             convert
             and
             beleeve
             ,
             and
             (
             if
             an
             infant
             )
             supposeth
             an
             interest
             in
             Jesus
             Christ
             and
             in
             the
             Covenant
             of
             grace
             (
             for
             if
             he
             be
             a
             child
             of
             an
             Heathen
             or
             an
             Infidel
             although
             taken
             into
             a
             Christian
             Family
             ,
             yet
             the
             Synod
             of
             
               Dort.
               Sess.
            
             19.
             adviseth
             not
             to
             baptize
             such
             a
             child
             ,
             till
             it
             come
             to
             such
             age
             as
             to
             be
             instructed
             in
             the
             principles
             of
             Christian
             Religion
             .
             )
             How
             much
             more
             doth
             the
             Lords
             Supper
             ,
             necessarily
             ,
             by
             Christs
             institution
             ,
             suppose
             that
             the
             receivers
             are
             not
             unconverted
             and
             unbeleeving
             persons
             ?
             The
             previous
             qualifications
             which
             are
             supposed
             in
             Baptisme
             ,
             must
             be
             much
             more
             supposed
             in
             the
             Lords
             Supper
             .
          
           
             Thirdly
             ,
             That
             which
             gives
             us
             the
             new
             food
             ,
             supposeth
             that
             we
             have
             the
             new
             birth
             and
             spiritual
             life
             ,
             and
             that
             we
             are
             not
             still
             dead
             in
             sins
             and
             trespasses
             .
             But
             the
             Sacrament
             of
             the
             Lords
             Supper
             gives
             us
             the
             new
             food
             .
             Ergo
             it
             supposeth
             we
             have
             the
             new
             birth
             .
             The
             proposition
             I
             prove
             thus
             .
             s
             A
             man
             must
             first
             be
             born
             by
             the
             new
             birth
             ,
             before
             he
             can
             be
             fed
             with
             the
             new
             food
             :
             and
             how
             can
             a
             man
             eat
             the
             flesh
             ,
             and
             drink
             the
             blood
             of
             Christ
             ,
             and
             yet
             be
             supposed
             not
             to
             have
             a
             spiritual
             life
             before
             that
             act
             ,
             but
             to
             get
             a
             spiritual
             life
             in
             that
             very
             act
             ?
             Doth
             a
             man
             get
             life
             because
             he
             eats
             and
             drinks
             ,
             or
             doth
             he
             not
             rather
             eat
             and
             drink
             because
             he
             lives
             ?
             The
             Assumption
             is
             a
             received
             and
             uncontroverted
             truth
             .
             And
             hence
             do
             Divines
             give
             this
             reason
             why
             we
             are
             but
             once
             baptized
             ,
             but
             do
             many
             times
             receive
             the
             Lord●
             Supper
             ;
             because
             it
             is
             enough
             to
             be
             once
             born
             ,
             but
             not
             enough
             to
             be
             once
             nourished
             or
             strengthened
             .
             See
             the
             Belgick
             confession
             .
             Art.
             34.
             and
             D.
             
               Parei
               Miscellanea
               Catechetica
               pag.
            
             79.
             
             I
             shall
             strengthen
             my
             Argument
             by
             the
             Confession
             of
             
               Bohemia
               Cap.
            
             11.
             
             
               The
               Sacraments
               cannot
               give
               to
               any
               such
            
             (
             which
             before
             was
             not
             inwardly
             quickened
             by
             the
             holy
             Ghost
             )
             
               either
               grace
               or
               justifying
               and
               quickening
               faith
               ,
               and
               therefore
               they
               cannot
               justifie
               any
               man
               ,
            
             
             
               nor
               inwardly
               quicken
               or
               regenerate
               any
               mans
               Spirit
               :
               for
               faith
               must
               go
               before
               .
            
             And
             after
             .
             
               For
               if
               a
               dead
               man
               or
               one
               that
               is
               unworthy
               do
               come
               to
               the
               Sacraments
               ,
               certainly
               they
               do
               not
               give
               him
               life
               and
               worthinesse
               .
               &c.
            
             See
             the
             
               Harmony
               of
               Confessions
            
             printed
             at
             London
             1643.
             pag.
             280.
             281.
             
             To
             what
             end
             then
             is
             the
             Sacrament
             of
             the
             Lords
             Supper
             instituted
             ?
             For
             that
             ,
             see
             the
             Confession
             of
             
               Belgia
               Ibid.
               pag.
            
             320.
             
             
               We
               beleeve
               and
               confesse
               that
               Jesus
               Christ
               our
               Lord
               and
               Saviour
               hath
               instituted
               the
               holy
               Sacrament
               of
               his
               Supper
               ,
               that
               in
               it
               he
               might
               nourish
               and
               sustain
               those
               whom
               he
               hath
               regenerated
               and
               ingrafted
               into
               his
               Family
               ,
               which
               is
               the
               Church
               .
            
             Both
             these
             Chapters
             did
             Mr.
             Prynn
             cite
             in
             the
             Question
             of
             Iudas
             (
             which
             yet
             prove
             not
             what
             he
             affirmeth
             in
             that
             point
             ,
             as
             I
             have
             noted
             before
             )
             but
             it
             seems
             he
             did
             not
             observe
             these
             passages
             ,
             which
             make
             directly
             against
             him
             in
             this
             Question
             of
             conversion
             or
             conferring
             of
             grace
             by
             the
             Sacrament
             .
             I
             add
             also
             Mr.
             Pemble
             in
             his
             Christian
             disections
             for
             receiving
             the
             Sacrament
             .
             
               The
               Sacrament
            
             saith
             he
             
               is
               appointed
               for
               our
               nourishment
               in
               grace
               ;
               where
               we
               grow
               not
               by
               it
               ,
               it
               is
               a
               signe
               this
               food
               was
               not
               digested
               but
               vomited
               up
               again
            
             t
             
               Where
               faith
               ,
               repentance
               ,
               thankfulnesse
               ,
               and
               obedience
               are
               not
               increased
               ,
               there
               Christ
               crucified
               was
               not
               remembred
               .
            
             But
             how
             can
             there
             be
             any
             nourishment
             in
             grace
             ,
             or
             any
             increase
             of
             grace
             in
             those
             who
             come
             to
             the
             Sacrament
             ,
             without
             the
             first
             grace
             ,
             or
             in
             the
             state
             of
             unregeneration
             ?
          
           
             Fourthly
             ,
             That
             Ordinance
             which
             is
             instituted
             onely
             for
             beleevers
             and
             justified
             persons
             ,
             is
             no
             converting
             but
             sealing
             Ordinance
             .
             But
             the
             Sacrament
             of
             the
             Lords
             Supper
             is
             instituted
             onely
             for
             beleevers
             and
             justified
             persons
             .
             Ergo.
             The
             Proposition
             hath
             light
             enough
             in
             it self
             ;
             for
             converting
             Ordinances
             do
             belong
             even
             to
             unjustified
             and
             unconverted
             persons
             .
             Therefore
             that
             which
             is
             instituted
             onely
             for
             beleevers
             is
             no
             converting
             Ordinance
             .
             All
             the
             Question
             will
             be
             of
             the
             Assumption
             ,
             which
             I
             shall
             the
             rather
             confirm
             ,
             because
             it
             is
             the
             very
             principle
             from
             which
             Polanus
             and
             others
             argue
             for
             the
             suspension
             of
             scandalous
             
             persons
             from
             the
             Lords
             Table
             .
             Now
             I
             prove
             the
             Assumption
             thus
             .
             Every
             Sacrament
             ,
             even
             a
             Sacrament
             of
             initiation
             ,
             is
             
               a
               seal
               of
               the
               righteousnesse
               of
               Faith.
            
             If
             Circumcision
             was
             
               a
               seal
               of
               the
               righteousnesse
               of
               faith
               .
               Rom.
            
             4.
             11.
             then
             Baptisme
             (
             which
             hath
             succeeded
             to
             Circumcision
             )
             is
             also
             
               a
               seal
               of
               the
               righteousnesse
               of
               faith
               ,
            
             and
             that
             more
             fully
             and
             clearly
             then
             Circ●mcision
             was
             :
             and
             if
             Baptisme
             be
             
               a
               seal
               of
               the
               righteousnesse
               of
               faith
               ,
            
             much
             more
             is
             the
             Sacrament
             of
             the
             Lords
             Supper
             
               a
               seal
               of
               the
               righteousnesse
               of
               Faith
            
             ;
             which
             is
             also
             proved
             by
             Mat.
             26.
             28.
             
             
               For
               this
               is
               my
               blood
               of
               the
               new
               Covenant
               ,
               which
               is
               shed
               for
               many
               for
               the
               remission
               of
               sins
               .
               Chrysostome
            
             on
             Rom.
             4.
             considering
             those
             words
             vers
             .
             11.
             
               a
               seal
               of
               the
               righteousnesse
               of
               Faith
               ,
            
             hath
             this
             meditation
             upon
             it
             ,
             that
             a
             Sacrament
             is
             no
             signe
             ,
             no
             seal
             ,
             except
             where
             the
             thing
             is
             which
             is
             signified
             and
             sealed
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               For
               of
               what
               shall
               it
               be
               a
               signe
               ,
               or
               of
               what
               shall
               it
               be
               a
               seal
               ,
               when
               there
               is
               none
               to
               be
               sealed
               .
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             For
             (
             faith
             he
             )
             
               if
               it
               be
               a
               signe
               of
               righteousnesse
               ,
               and
               thou
               hast
               not
               righteousnesse
               ,
               neither
               hast
               thou
               the
               signe
               .
            
             If
             therefore
             a
             Sacrament
             be
             a
             seal
             of
             the
             righteousnesse
             of
             faith
             ,
             then
             it
             is
             instituted
             onely
             for
             beleevers
             and
             justified
             persons
             ,
             because
             to
             such
             onely
             it
             can
             seal
             the
             righteousnesse
             of
             faith
             .
             Upon
             this
             ground
             saith
             u
             Ursinus
             that
             the
             Sacraments
             are
             to
             the
             wicked
             and
             unbeleevers
             no
             Sacraments
             :
             which
             agreeth
             with
             that
             Rom.
             2.
             25.
             
             
               If
               thou
               be
               a
               breaker
               of
               the
               Law
               ,
               thy
               Circumcision
               is
               made
               uncircumcis●…on
               .
            
          
           
             Fifthly
             ,
             The
             Apostle
             argues
             that
             Abraham
             the
             father
             of
             the
             faithfull
             ,
             and
             whose
             justification
             is
             as
             it
             were
             a
             pattern
             of
             ours
             ,
             was
             not
             justified
             by
             Circumcision
             ,
             or
             (
             as
             Aquinas
             confesseth
             upon
             the
             place
             )
             that
             Circumcision
             was
             not
             the
             cause
             but
             the
             signe
             of
             Justification
             .
             Rom.
             4.
             9.
             10.
             11.
             
             
               We
               say
               that
               faith
               was
               reckoned
               to
               Abraham
               for
               righteousnesse
               .
               How
               was
               it
               then
               reckoned
               ?
               When
               he
               was
               in
               Circumcision
               or
               in
               uncircumcision
               ?
               Not
               in
               Circumcision
               but
               in
               uncircumcision
               .
               And
               he
               received
               the
               signe
               of
               Circumcision
               ,
               a
               seal
               of
               the
               righteousnesse
               of
               the
               faith
               which
               he
               had
               yet
               being
               uncircumcised
            
             x
             If
             Abraham
             the
             father
             of
             the
             faithful
             ,
             got
             not
             so
             much
             
             as
             the
             Sacrament
             of
             initiation
             ,
             till
             after
             he
             was
             justified
             and
             sanctified
             ,
             how
             shall
             we
             think
             of
             receiving
             ,
             not
             onely
             the
             Sacrament
             of
             initiation
             ,
             but
             the
             Sacrament
             of
             spiritual
             nourishment
             ,
             while
             unjustified
             and
             unsanctified
             ?
             And
             if
             God
             did
             by
             his
             Word
             make
             a
             Covenant
             with
             Abraham
             ,
             before
             he
             received
             Circumcision
             the
             seal
             of
             that
             Covenant
             ,
             must
             it
             not
             much
             more
             be
             supposed
             ,
             that
             they
             are
             within
             the
             Covenant
             of
             grace
             ,
             who
             eat
             and
             drink
             at
             the
             Lords
             Table
             ,
             and
             consequently
             ,
             that
             those
             who
             are
             children
             of
             disobedience
             and
             wrath
             ,
             and
             strangers
             to
             Christ
             and
             the
             Covenant
             of
             Grace
             (
             apparently
             and
             manifestly
             such
             ,
             though
             not
             professedly
             )
             ought
             not
             to
             be
             admitted
             to
             the
             Lords
             Table
             under
             colour
             of
             a
             converting
             Ordinance
             ,
             it
             being
             indeed
             a
             seal
             of
             the
             Covenant
             of
             grace
             .
          
           
             Sixthly
             ,
             That
             Ordinance
             which
             is
             appointed
             onely
             for
             such
             as
             can
             and
             do
             rightly
             examine
             themselves
             concerning
             their
             spiritual
             estate
             ,
             regeneration
             ,
             repentance
             ,
             faith
             ,
             and
             conversation
             :
             is
             no
             converting
             Ordinance
             .
             But
             the
             Sacrament
             of
             the
             Lords
             Supper
             is
             an
             Ordinance
             which
             is
             appointed
             onely
             for
             such
             as
             can
             and
             do
             rightly
             examine
             themselves
             concerning
             their
             spiritual
             estate
             ,
             regeneration
             ,
             repentance
             ,
             faith
             ,
             and
             conversation
             .
             Ergo
             ,
             it
             is
             no
             converting
             Ordinance
             .
             The
             reason
             of
             the
             Proposition
             is
             ,
             because
             unconverted
             persons
             cannot
             nor
             do
             not
             rightly
             examine
             themselves
             concerning
             their
             spiritual
             estate
             ,
             regeneration
             ,
             &c.
             
             For
             such
             are
             
               a
               generation
               pure
               in
               their
               own
               eyes
               ,
               and
               yet
               not
               washed
               from
               their
               filthinesse
               .
               Proverb
               .
            
             16.
             2.
             and
             21.
             2.
             and
             30.
             12.
             and
             the
             natural
             man
             cannot
             know
             the
             things
             of
             the
             Spirit
             of
             God
             ,
             
               because
               they
               are
               spiritually
               discerned
               ,
               But
               he
               that
               is
               spiritual
               judgeth
               all
               things
               .
            
             1
             Cor.
             2.
             14.
             15.
             
             
               The
               carnal
               mind
               is
               enmity
               against
               God.
               Rom.
            
             8.
             7.
             
             The
             Assumption
             is
             proved
             by
             1
             Cor.
             11.
             28.
             
             
               But
               let
               a
               man
               examine
               himself
               ,
               and
               so
               let
               him
               eat
               of
               that
               bread
               and
               drink
               of
               that
               Cup.
            
             This
             self-examination
             (
             Interpreters
             say
             )
             must
             be
             concerning
             a
             mans
             knowledge
             ,
             y
             repentance
             ,
             faith
             ,
             and
             conversation
             .
             The
             Apostle
             expounds
             himself
             2
             Cor.
             13.
             5.
             
             
               Examine
               your selves
               whether
               ye
               be
               in
               the
               Faith
               :
            
             
             
               prove
               your
               own
               selves
               ,
               how
               that
               Jesus
               Christ
               is
               in
               you
               except
               ye
               be
               reprobates
               ,
            
             or
             counterfeit
             ,
             and
             unapproved
             .
             This
             self
             examination
             ,
             as
             it
             is
             requisite
             at
             other
             times
             ,
             so
             especially
             before
             our
             comming
             to
             the
             Lords
             Table
             ;
             and
             an
             unconverted
             man
             can
             no
             more
             do
             it
             truly
             and
             rightly
             (
             according
             to
             the
             Apostles
             meaning
             )
             then
             he
             can
             convert
             himself
             .
             And
             here
             that
             which
             Mr.
             Prynn
             did
             object
             ,
             maketh
             against
             himself
             ;
             the
             Apostle
             saith
             ,
             
               Let
               a
               man
               examine
               himself
            
             ,
             not
             others
             ;
             for
             the
             examination
             there
             spoken
             of
             belongs
             to
             the
             Court
             of
             a
             mans
             own
             Conscience
             ,
             and
             to
             the
             inward
             man
             saith
             Martyr
             upon
             the
             place
             ,
             not
             to
             the
             Ecclesiastical
             Court.
             But
             a
             natural
             unconverted
             man
             may
             possibly
             examine
             others
             and
             espie
             a
             mote
             in
             his
             brothers
             eye
             ,
             he
             cannot
             in
             any
             right
             or
             acceptable
             manner
             examine
             his
             own
             Conscience
             ,
             nor
             go
             about
             the
             taking
             of
             the
             beam
             out
             of
             his
             own
             eye
             .
             z
             He
             therefore
             who
             either
             cannot
             through
             ignorance
             ,
             or
             doth
             not
             through
             impenitency
             and
             hardnesse
             of
             heart
             ,
             examine
             himself
             ,
             and
             is
             known
             to
             be
             such
             a
             one
             by
             his
             excusing
             ,
             justifying
             ,
             or
             not
             confessing
             his
             scandalous
             sin
             ,
             or
             continuing
             in
             the
             practice
             thereof
             ,
             ought
             not
             to
             be
             admitted
             to
             that
             holy
             Ordinance
             which
             is
             instituted
             onely
             for
             such
             as
             can
             and
             do
             humbly
             and
             soundly
             examine
             themselves
             ,
             and
             consequently
             not
             intended
             for
             unconverted
             impenitent
             persons
             .
          
           
             Seventhly
             ,
             That
             Ordinance
             unto
             which
             one
             may
             not
             come
             without
             a
             wedding
             garment
             ,
             is
             no
             converting
             Ordinance
             .
             But
             the
             Supper
             of
             the
             Lord
             ,
             the
             marriage
             feast
             of
             the
             Kings
             son
             ,
             is
             an
             Ordinance
             unto
             which
             one
             may
             not
             come
             without
             a
             wedding
             garment
             .
             Ergo.
             The
             Proposition
             hath
             this
             reason
             for
             it
             .
             If
             a
             man
             must
             needs
             have
             a
             wedding
             garment
             that
             comes
             ,
             then
             he
             must
             needs
             be
             converted
             that
             comes
             ;
             for
             what-ever
             ye
             call
             the
             wedding
             garment
             ,
             sure
             it
             is
             a
             thing
             proper
             to
             the
             Saints
             ,
             and
             not
             common
             to
             unconverted
             sinners
             ,
             and
             the
             want
             of
             it
             doth
             condemn
             a
             man
             into
             utter
             darknes
             ,
             Matth.
             22.
             13.
             
             The
             Assumption
             is
             clear
             from
             Matth.
             22.
             11.
             12.
             
             
               When
               the
               King
               came
               in
               to
               see
               the
               Guests
               ,
               he
               saw
               there
               a
               man
               which
               had
               not
               on
               a
               wedding
               garment
               .
               And
               he
               saith
               unto
               him
               ,
               Friend
               ,
               how
               camest
               thou
               in
               hither
               ,
               not
               having
               a
               wedding
               garment
               ?
               and
               he
               was
               speechlesse
               .
            
             If
             he
             had
             been
             of
             Mr.
             Prynns
             opinion
             he
             needed
             not
             be
             speechlesse
             ;
             for
             Mr.
             Prynns
             divinity
             might
             have
             put
             this
             answer
             in
             his
             mouth
             .
             
             Lord
             I
             thought
             this
             to
             be
             a
             converting
             Ordinance
             ,
             and
             that
             thou
             wouldest
             not
             reject
             those
             that
             come
             in
             without
             a
             wedding
             garment
             ,
             provided
             that
             here
             at
             the
             marriage
             feast
             they
             get
             one
             .
             But
             we
             see
             the
             King
             condemneth
             the
             man
             for
             comming
             in
             thither
             without
             a
             wedding
             garment
             .
          
           
             Eightly
             ,
             That
             Ordinance
             which
             is
             not
             appointed
             to
             work
             faith
             is
             no
             converting
             ordinance
             .
             But
             the
             Sacrament
             of
             the
             Lords
             Supper
             is
             not
             appointed
             to
             work
             faith
             .
             Ergo.
             The
             proposition
             must
             be
             granted
             ,
             unlesse
             a
             man
             will
             say
             that
             conversion
             may
             be
             without
             faith
             .
             The
             Assumption
             is
             proved
             by
             Rom.
             10.
             14.
             men
             cannot
             pray
             if
             they
             do
             not
             beleeve
             ,
             and
             they
             cannot
             beleeve
             if
             they
             do
             not
             hear
             the
             Word
             ,
             v.
             17.
             
             
               So
               then
               faith
               commeth
               by
               hearing
               ,
               and
               hearing
               by
               the
               word
               of
               God.
            
             If
             faith
             commeth
             by
             hearing
             ,
             then
             not
             by
             seeing
             ;
             if
             by
             the
             word
             ,
             then
             not
             by
             the
             Sacrament
             .
          
           
             Ninthly
             ,
             That
             Ordinance
             which
             hath
             neither
             a
             promise
             of
             the
             grace
             of
             conversion
             annexed
             to
             it
             ,
             nor
             any
             example
             in
             the
             Word
             of
             God
             of
             any
             converted
             by
             it
             ,
             is
             no
             converting
             Ordinance
             .
             But
             the
             Sacrament
             of
             the
             Lords
             Supper
             hath
             neither
             a
             promise
             of
             the
             grace
             of
             conversion
             annexed
             to
             it
             ,
             nor
             is
             there
             any
             example
             in
             all
             the
             Scripture
             of
             any
             ever
             converted
             by
             it
             .
             Therefore
             it
             is
             no
             converting
             Ordinance
             .
          
           
             Tenthly
             ,
             That
             Ordinance
             whereof
             Christ
             would
             have
             no
             unworthy
             person
             to
             partake
             is
             not
             a
             converting
             Ordinance
             .
             But
             the
             Lords
             Supper
             is
             an
             Ordinance
             whereof
             Christ
             would
             have
             no
             unworthy
             person
             to
             partake
             .
             Ergo.
             The
             proposition
             I
             prove
             thus
             .
             It
             is
             not
             the
             will
             of
             Christ
             that
             converting
             Ordinances
             should
             be
             dispenced
             to
             no
             unworthy
             person
             (
             for
             else
             how
             should
             they
             be
             converted
             )
             but
             onely
             he
             hath
             forbidden
             to
             dispence
             unto
             unworthy
             persons
             such
             Ordinances
             as
             belong
             to
             the
             Communion
             Saints
             .
             The
             Assumption
             I
             prove
             from
             1
             Cor.
             11.
             27.
             
             Whosoever
             (
             though
             otherwise
             a
             worthy
             person
             &
             one
             converted
             to
             the
             state
             of
             grace
             )
             
               shall
               eat
               this
               bread
               and
               drink
               this
               cup
               of
               the
               Lord
               unworthily
               ,
               shal
               be
               guilty
               of
               the
               body
               &
               blood
               of
               the
               Lord.
            
             v.
             29.
             
             
               For
               he
               that
               eateth
               and
               drinketh
               unworthily
               ,
               eateth
               and
               drinketh
               judgment
               to
               himself
               ,
               not
               discerning
               the
               Lords
               body
               .
            
             If
             the
             unworthines
             of
             that
             particular
             act
             ,
             in
             respect
             of
             the
             manner
             of
             doing
             it
             ,
             make
             a
             man
             so
             guilty
             and
             liable
             to
             such
             judgement
             ,
             how
             much
             more
             the
             unworthinesse
             of
             the
             person
             that
             eats
             and
             drinks
             ?
             For
             a
             
             mans
             state
             ,
             the
             course
             of
             his
             life
             ,
             and
             the
             frame
             of
             his
             Spirit
             ,
             is
             more
             then
             one
             single
             act
             .
             This
             therefore
             doth
             prove
             that
             he
             that
             is
             an
             unworthy
             person
             (
             if
             he
             come
             to
             the
             Lords
             Table
             )
             doth
             eat
             and
             drink
             unworthily
             (
             Whence
             is
             that
             where
             the
             Apostle
             saith
             vers
             .
             29.
             
             
               He
               that
               eateth
               and
               drinketh
               unworthily
               ,
            
             the
             Syriack
             Interpreter
             hath
             it
             ,
             
               he
               that
               eateth
               and
               drinketh
               thereof
               being
               unworthy
               ,
            
             or
             
               indignus
               existens
            
             :
             )
             Which
             may
             be
             also
             gathered
             from
             the
             interweaving
             of
             vers
             .
             28.
             between
             vers
             .
             27.
             and
             vers
             .
             29.
             
             He
             that
             eats
             and
             drinks
             ,
             not
             having
             before
             rightly
             examined
             himself
             ,
             eats
             and
             drinks
             unworthily
             .
             But
             he
             that
             is
             an
             unworthy
             person
             ,
             and
             comes
             to
             the
             Lords
             Table
             unworthily
             and
             unpreparedly
             ,
             eats
             and
             drinks
             not
             having
             before
             rightly
             examined
             himself
             .
             Ergo.
             What
             of
             that
             ?
             will
             you
             say
             .
             a
             Much
             to
             the
             point
             .
             Every
             unconverted
             and
             unregenerate
             person
             is
             an
             unworthy
             person
             (
             as
             the
             Scripture
             distinguisheth
             worthy
             persons
             and
             unworthy
             )
             and
             comes
             unworthily
             and
             unpreparedly
             (
             if
             he
             come
             while
             such
             )
             to
             the
             Lords
             Table
             ;
             Therefore
             such
             a
             one
             if
             he
             come
             ,
             eats
             and
             drinks
             unworthily
             ,
             and
             so
             eats
             and
             drinks
             judgement
             to
             himself
             .
             b
             Augustine
             argueth
             promiscuously
             against
             those
             who
             come
             unworthily
             ,
             and
             those
             that
             eat
             and
             drink
             unworthily
             ,
             and
             applyeth
             the
             Apostles
             words
             of
             eating
             and
             drinking
             unworthily
             ,
             to
             all
             who
             come
             with
             polluted
             souls
             ,
             such
             as
             all
             unconverted
             have
             .
             And
             
               Gualther
               ,
               Martyr
            
             ,
             and
             other
             Interpreters
             upon
             the
             place
             ,
             the
             Centurists
             also
             in
             the
             place
             last
             cited
             ,
             reckon
             those
             to
             eat
             and
             drink
             unworthily
             ,
             who
             come
             without
             the
             wedding
             garment
             ,
             and
             without
             faith
             ,
             and
             holinesse
             of
             conversation
             ,
             which
             intimateth
             that
             they
             who
             live
             unworthily
             ,
             do
             also
             eat
             the
             Lords
             Supper
             unworthily
             ,
             which
             is
             most
             plainly
             intimate
             in
             the
             Directory
             pag.
             50.
             where
             ignorant
             ,
             scandalous
             ,
             and
             prophane
             persons
             are
             warned
             not
             to
             come
             to
             that
             holy
             Table
             ,
             upon
             this
             reason
             ,
             because
             he
             that
             eats
             and
             drinks
             unworthily
             ,
             eats
             and
             drinks
             judgement
             to
             himself
             ,
             which
             
             necessarily
             implyeth
             that
             unworthy
             persons
             and
             prophane
             livers
             ,
             if
             they
             come
             to
             the
             Sacrament
             ,
             are
             not
             converted
             ,
             but
             sin
             more
             in
             eating
             and
             drinking
             unworthily
             .
             I
             conclude
             therefore
             that
             the
             prohibition
             of
             eating
             and
             drinking
             unworthily
             doth
             necessarily
             imply
             a
             prohibition
             of
             unconverted
             ,
             unregenerate
             ,
             impenitent
             persons
             ,
             to
             come
             to
             the
             Lords
             Table
             ,
             and
             by
             consequence
             that
             it
             is
             no
             converting
             Ordinance
             .
          
           
             Eleventhly
             ,
             That
             Ordinance
             which
             is
             Eucharistical
             and
             consolatory
             ,
             supposeth
             that
             such
             as
             partake
             of
             it
             have
             part
             and
             portion
             in
             that
             thing
             for
             which
             thanks
             are
             given
             ,
             and
             are
             such
             as
             are
             fit
             to
             be
             comforted
             .
             But
             the
             Lords
             Supper
             is
             an
             Ordinance
             Eucharistical
             and
             consolatory
             .
             Ergo.
             The
             Proposition
             needs
             no
             other
             proof
             but
             the
             third
             Commandement
             ;
             
               Thou
               shalt
               not
               take
               the
               Name
               of
               the
               Lord
               thy
               God
               in
               vain
               .
            
             Shall
             a
             man
             be
             called
             to
             give
             thanks
             for
             redemption
             ,
             reconciliation
             ,
             and
             remission
             of
             sins
             ,
             and
             to
             take
             comfort
             in
             Jesus
             Christ
             ,
             even
             while
             he
             is
             such
             a
             one
             of
             whom
             God
             hath
             said
             ,
             
               There
               is
               no
               peace
               to
               the
               wicked
               :
               High
               talk
               becommeth
               not
               a
               fool
               .
               Psal.
            
             33.
             1.
             
             
               Rejoyce
               in
               the
               Lord
               O
               ye
               righteous
               ,
               for
               praise
               is
               comely
               for
               the
               upright
               .
               Psal.
            
             50.
             14.
             16.
             
             
               Offer
               unto
               God
               thanksgiving
               &c.
               
               But
               unto
               the
               wicked
               God
               saith
               ,
               What
               hast
               thou
               to
               do
               to
               declare
               my
               statutes
               ,
               or
               that
               thou
               shouldest
               take
               my
               Covenant
               in
               thy
               mouth
               .
            
             c
             The
             Assumption
             is
             acknowledged
             among
             all
             ;
             for
             as
             it
             hath
             the
             name
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             so
             is
             the
             nature
             of
             it
             .
             It
             is
             also
             a
             consolatory
             Ordinance
             ,
             in
             which
             we
             are
             called
             to
             spiritual
             joy
             and
             gladnesse
             ,
             it
             being
             a
             feast
             of
             fat
             things
             full
             of
             marrow
             ,
             and
             of
             wines
             on
             the
             lees
             well
             refined
             .
             At
             this
             Ordinance
             of
             the
             holy
             Supper
             Christ
             spake
             many
             a
             sweet
             and
             consolatory
             word
             to
             the
             disciples
             ,
             and
             did
             not
             rebuke
             them
             nor
             chide
             them
             ,
             as
             he
             had
             done
             at
             other
             times
             .
             Is
             it
             not
             then
             a
             healing
             slightly
             of
             the
             malady
             of
             impenitent
             unconverted
             sinners
             ,
             yea
             a
             betraying
             of
             their
             souls
             to
             bring
             them
             to
             joy
             and
             comfort
             and
             thanksgivings
             and
             songs
             of
             praise
             ,
             to
             eat
             of
             the
             marrow
             and
             fatnesse
             ,
             and
             to
             drink
             of
             the
             rivers
             of
             pleasure
             which
             are
             in
             the
             house
             of
             God
             ,
             when
             we
             ought
             rather
             call
             them
             to
             weeping
             and
             to
             mourning
             ,
             to
             make
             their
             peace
             with
             God
             ,
             and
             to
             flee
             from
             the
             wrath
             to
             come
             ?
          
           
             Twelfthly
             ,
             That
             Ordinance
             unto
             which
             Christ
             calleth
             none
             but
             such
             as
             have
             spiritual
             gracious
             qualifications
             ,
             is
             not
             a
             
             converting
             but
             a
             sealing
             Ordinance
             .
             But
             the
             Lords
             Supper
             is
             an
             Ordinance
             unto
             which
             Christ
             calleth
             none
             but
             such
             as
             have
             spiritual
             and
             gracious
             qualifications
             .
             Ergo.
             
          
           
             The
             Proposition
             I
             hope
             needs
             no
             proof
             ,
             because
             unconverted
             persons
             dead
             in
             sins
             and
             trespasses
             ,
             have
             no
             spiritual
             gracious
             qualifications
             .
             The
             Assumption
             may
             be
             proved
             by
             many
             Scriptures
             .
             If
             of
             any
             Ordinance
             ,
             chiefly
             of
             this
             ;
             it
             holds
             true
             that
             Christ
             inviteth
             and
             calleth
             none
             but
             such
             as
             labour
             and
             are
             heavie
             loaden
             ,
             Matth.
             11.
             28.
             such
             as
             are
             athirst
             for
             the
             water
             of
             life
             ,
             Iohn
             7.
             37.
             
             Isa.
             55.
             1.
             such
             as
             have
             the
             wedding
             garment
             ,
             Matth.
             22.
             12.
             such
             as
             examine
             themselves
             1
             Cor.
             11.
             28.
             such
             as
             are
             Christs
             friends
             ,
             Cant.
             5.
             1.
             
             
               Eat
               O
               friends
               ,
               drink
               yea
               drink
               abundantly
               O
               beloved
               .
            
          
           
             Thirteenthly
             ,
             That
             Ordinance
             which
             is
             instituted
             for
             the
             Communion
             of
             Saints
             ,
             is
             intended
             onely
             for
             such
             as
             are
             Saints
             ,
             and
             not
             for
             unconverted
             sinners
             .
             But
             the
             Lords
             Supper
             is
             an
             Ordinance
             instituted
             for
             the
             Communion
             of
             Saints
             ,
             and
             of
             those
             who
             are
             members
             of
             the
             same
             body
             of
             Christ
             1
             Cor.
             10.
             16.
             17.
             compared
             with
             1
             Cor.
             1.
             2.
             
             Ergo.
             
          
           
             
               Martin
               Bucer
               de
               Regno
               Christi
               lib.
            
             1.
             cap.
             7.
             conceiveth
             that
             this
             Sacrament
             doth
             so
             far
             belong
             to
             the
             Communion
             of
             Saints
             ,
             that
             wicked
             and
             unworthy
             persons
             are
             not
             onely
             to
             be
             kept
             back
             from
             partaking
             ,
             but
             from
             the
             very
             beholding
             or
             being
             present
             in
             the
             Church
             at
             the
             giving
             of
             the
             Sacrament
             :
             which
             yet
             is
             more
             then
             we
             have
             affirmed
             .
          
           
             Fourteenthly
             ,
             If
             Baptisme
             it self
             (
             at
             least
             when
             ministred
             to
             those
             that
             are
             of
             age
             )
             is
             not
             a
             regenerating
             or
             converting
             Ordinance
             ,
             far
             lesse
             is
             the
             Lords
             Supper
             a
             regenerating
             or
             converting
             Ordinance
             .
             But
             Baptisme
             it self
             (
             at
             least
             when
             ministred
             to
             those
             that
             are
             of
             age
             )
             is
             not
             a
             regenerating
             or
             converting
             Ordinance
             .
             Ergo.
             
          
           
             The
             ground
             of
             the
             Proposition
             is
             ,
             because
             Baptisme
             hath
             a
             nearer
             relation
             to
             regeneration
             then
             the
             Lords
             Supper
             ,
             and
             therefore
             hath
             the
             name
             of
             the
             laver
             of
             regeneration
             .
             The
             Assumption
             I
             prove
             thus
             .
             1.
             
             Because
             we
             read
             of
             no
             persons
             of
             age
             baptized
             by
             the
             Apostles
             ,
             except
             such
             as
             did
             professe
             faith
             in
             Christ
             ,
             gladly
             received
             the
             Word
             ,
             and
             in
             whom
             some
             begun
             work
             of
             the
             Spirit
             of
             grace
             did
             appear
             (
             I
             say
             not
             that
             it
             really
             
             was
             in
             all
             ,
             but
             somewhat
             of
             it
             did
             appear
             in
             all
             .
             )
             2.
             
             If
             the
             Baptisme
             of
             those
             who
             are
             of
             age
             be
             a
             regenerating
             Ordinance
             ,
             then
             you
             suppose
             the
             person
             to
             be
             baptized
             an
             unregenerated
             person
             (
             even
             as
             when
             a
             Minister
             first
             preacheth
             the
             Gospel
             to
             Pagans
             ,
             he
             cannot
             but
             suppose
             them
             to
             be
             unregenerated
             :
             )
             But
             I
             beleeve
             no
             consciencious
             Minister
             would
             adventure
             to
             baptize
             one
             who
             hath
             manifest
             and
             infallible
             signes
             of
             unregeneration
             .
             Sure
             ,
             we
             cannot
             be
             answerable
             to
             God
             if
             we
             should
             minister
             Baptisme
             to
             a
             man
             whose
             works
             and
             words
             do
             manifestly
             declare
             him
             to
             be
             an
             unregenerated
             unconverted
             person
             .
             And
             if
             we
             may
             not
             initiate
             such
             a
             one
             ,
             how
             shall
             we
             bring
             him
             to
             the
             Lords
             Table
             ?
          
           
             Fifteenthly
             ,
             If
             the
             Baptisme
             even
             of
             those
             who
             are
             of
             age
             must
             necessarily
             precede
             their
             receiving
             of
             the
             Lords
             Supper
             ,
             then
             the
             Lords
             Supper
             is
             not
             a
             converting
             but
             a
             sealing
             Ordinance
             .
             But
             the
             Baptisme
             even
             of
             those
             who
             are
             of
             age
             must
             necessarily
             precede
             their
             receiving
             of
             the
             Lords
             Supper
             .
             Ergo.
             
          
           
             The
             Assumption
             is
             without
             controversie
             ,
             it
             being
             the
             order
             observed
             by
             Christ
             and
             by
             the
             Apostles
             ,
             and
             by
             all
             Christian
             Churches
             .
             The
             Proposition
             I
             prove
             thus
             .
             1.
             
             d
             What
             better
             reason
             of
             the
             necessity
             of
             this
             precedency
             of
             Baptisme
             ,
             than
             that
             Baptisme
             is
             the
             Sacrament
             of
             regeneration
             ,
             the
             Lords
             Supper
             the
             Sacrament
             of
             our
             spiritual
             nourishment
             ,
             and
             one
             must
             be
             borne
             before
             he
             eat
             and
             drink
             .
             2.
             
             The
             Apostle
             saith
             Gal.
             3.
             27.
             
             
               As
               many
               of
               you
               as
               have
               been
               baptized
               into
               Christ
               ,
               have
               put
               on
               Christ.
               Rom.
            
             6.
             4.
             
             
               We
               are
               buried
               with
               him
               by
               Baptisme
               into
               death
               .
               Col.
            
             2.
             12.
             
             
               Buried
               with
               him
               in
               Baptisme
               ,
               wherein
               also
               you
               are
               risen
               with
               him
               through
               the
               faith
               of
               the
               operation
               of
               God.
            
             Therefore
             if
             the
             Sacrament
             of
             the
             Lords
             Supper
             be
             intended
             onely
             for
             the
             baptized
             ,
             then
             it
             is
             intended
             onely
             for
             such
             as
             are
             supposed
             to
             have
             put
             on
             Christ
             ,
             are
             buried
             and
             raised
             again
             with
             him
             through
             faith
             ,
             and
             consequently
             ,
             it
             is
             not
             intended
             for
             unconverted
             persons
             to
             convert
             them
             ,
             but
             for
             converted
             persons
             to
             confirme
             them
             .
          
           
             Sixteenthly
             ,
             The
             Method
             of
             the
             parable
             of
             the
             forlorne
             
             Son
             maketh
             very
             much
             against
             Mr.
             Prynns
             opinion
             .
             The
             Lord
             is
             indeed
             ready
             to
             forgive
             ,
             and
             hath
             compassion
             upon
             the
             poor
             sinner
             ,
             and
             falls
             on
             his
             neck
             and
             kisseth
             him
             ,
             and
             saith
             to
             his
             servants
             ,
             
               Bring
               forth
               the
               best
               robe
               and
               put
               it
               on
               him
               ,
               and
               put
               a
               ring
               on
               his
               hand
               ,
               and
               shoes
               on
               his
               feet
               ,
               and
               bring
               hither
               the
               fatted
               calf
               ,
               and
               kill
               it
               ,
               and
               let
               us
               eat
               and
               be
               merry
               .
               Luke
            
             15.
             20.
             22
             ,
             23.
             
             And
             this
             is
             done
             in
             the
             Sacrament
             of
             the
             Lords
             Supper
             ,
             more
             especially
             and
             more
             manifestly
             then
             in
             any
             other
             Ordinance
             .
             But
             when
             ?
             not
             while
             the
             man
             is
             yet
             playing
             the
             prodigal
             ,
             wasting
             his
             substance
             with
             riotous
             living
             ,
             nor
             yet
             while
             he
             is
             filling
             his
             belly
             in
             a
             far
             Countrey
             with
             the
             husks
             which
             the
             Swine
             did
             eat
             .
             But
             it
             was
             
               when
               he
               came
               to
               himself
            
             ,
             when
             he
             
               came
               to
               his
               Father
            
             and
             said
             ,
             
               Father
               I
               have
               sinned
               against
               Heaven
               and
               in
               thy
               sight
               ,
               and
               am
               no
               more
               worthy
               to
               be
               called
               thy
               Son.
            
             Then
             ,
             and
             not
             till
             then
             ,
             doth
             the
             father
             bestow
             upon
             him
             the
             best
             robe
             and
             the
             fatted
             calf
             .
             
               For
               this
               my
               son
               was
               dead
            
             (
             saith
             the
             Father
             )
             
               and
               is
               alive
               again
               ,
               was
               lost
               and
               is
               found
               .
            
             Had
             the
             best
             robe
             and
             the
             fatted
             calf
             been
             given
             him
             before
             he
             repented
             and
             came
             to
             himself
             ,
             he
             had
             (
             belike
             )
             been
             so
             much
             the
             more
             carelesse
             of
             comming
             home
             to
             his
             father
             .
             But
             we
             see
             these
             love
             tokens
             ,
             this
             feast
             ,
             and
             this
             mirth
             ,
             is
             for
             entertaining
             a
             poor
             penitent
             ,
             not
             for
             converting
             an
             impenitent
             sinner
             .
          
           
             Seventeenthly
             ,
             I
             shall
             draw
             another
             Argument
             both
             out
             of
             the
             Directory
             for
             the
             publike
             Worship
             of
             God
             throughout
             the
             three
             Kingdoms
             ,
             and
             out
             of
             Mr.
             Prynn
             himself
             .
             Thus
             it
             is
             .
             That
             Ordinance
             from
             which
             the
             Minister
             in
             the
             Name
             of
             Christ
             ought
             concionaliter
             or
             Doctrinally
             to
             excommunicate
             all
             impenitent
             prophane
             persons
             ,
             is
             not
             a
             converting
             but
             a
             sealing
             Ordinance
             .
             But
             the
             Lords
             Supper
             is
             an
             Ordinance
             from
             which
             the
             Minister
             ought
             in
             the
             Name
             of
             Christ
             concionaliter
             or
             Doctrinally
             to
             excommunicate
             all
             impenitent
             prophane
             persons
             ,
             Ergo.
             
          
           
             The
             Proposition
             ariseth
             from
             this
             ground
             ,
             we
             ought
             not
             to
             dehort
             impenitent
             prophane
             men
             from
             converting
             Ordinances
             ,
             but
             rather
             exhort
             them
             to
             come
             and
             partake
             thereof
             .
             The
             Assumption
             I
             prove
             ,
             First
             ,
             from
             the
             Directory
             in
             the
             head
             of
             the
             Lords
             Supper
             ,
             which
             speaketh
             of
             the
             Minister
             thus
             ,
             
               Next
               ,
               he
               is
               ,
               in
               the
               Name
               of
               Christ
               on
               the
               one
               part
               to
               warn
               all
               such
               as
               are
            
             
             
               ignorant
               ,
               scandalous
               ,
               prophane
               ,
               or
               that
               live
               in
               any
               sin
               or
               offence
               against
               their
               knowledge
               or
               Conscience
               ,
               that
               they
               presume
               not
               to
               come
               to
               that
               holy
               Table
               ,
               shewing
               them
               that
               he
               that
               eateth
               and
               drinketh
               unworthily
               ,
               eateth
               and
               drinketh
               judgement
               to
               himself
               .
               And
               on
               the
               other
               part
               he
               is
               in
               especial
               manner
               to
               invite
               and
               encourage
               all
               that
               labour
               under
               the
               sence
               of
               the
               burthen
               of
               their
               sins
               ,
               and
               fear
               of
               wrath
               ,
               and
               desire
               to
               reach
               out
               unto
               a
               greater
               progresse
               in
               grace
               then
               yet
               they
               can
               attain
               unto
               ,
               to
               come
               to
               the
               Lords
               Tàble
               .
            
             Is
             it
             not
             here
             held
             forth
             as
             the
             will
             of
             Christ
             ,
             that
             no
             prophane
             impenitent
             unconverted
             person
             ought
             or
             may
             come
             to
             the
             Lords
             Table
             ,
             but
             onely
             such
             as
             have
             somewhat
             of
             the
             work
             of
             grace
             in
             them
             ?
             But
             let
             us
             hear
             Mr.
             Prynn
             himself
             .
             The
             seventh
             difference
             which
             he
             stateth
             between
             his
             Antagonists
             and
             himself
             pag.
             28.
             is
             this
             .
             
               Whether
               the
               Minister
               hath
               not
               fully
               discharged
               his
               Duty
               and
               Conscience
               if
               he
               give
               warning
               to
               unworthy
               Communicants
               of
               the
               danger
               they
               incurr
               by
               their
               unworthy
               approaches
               to
               the
               Lords
               Table
               ,
               and
               seriously
               dehort
               them
               from
               comming
               to
               it
               ,
               unlesse
               they
               repent
               ,
               reform
               ,
               and
               come
               prepared
               .
            
          
           
             If
             this
             be
             a
             right
             stating
             of
             that
             difference
             (
             and
             if
             it
             be
             true
             which
             Mr.
             Hussey
             in
             his
             Epistle
             to
             the
             Parliament
             pag.
             7.
             saith
             ,
             that
             
               it
               is
               a
               very
               great
               and
               dangerous
               sin
               ,
               if
               they
               come
               without
               repentance
               ,
               faith
               ,
               and
               charity
               ,
               wherein
               the
               Minister
               must
               instruct
               his
               people
               publikely
               and
               privatly
               .
            
             )
             Then
             I
             suppose
             that
             Mr.
             Prynn
             will
             not
             deny
             that
             a
             Minister
             ought
             in
             duty
             and
             conscience
             to
             do
             all
             this
             ,
             to
             admonish
             a
             scandalous
             unworthy
             person
             ,
             and
             seriously
             dehort
             &c.
             
             Onely
             he
             contends
             that
             the
             Minister
             is
             not
             bound
             in
             duty
             and
             conscience
             after
             all
             this
             to
             keep
             back
             such
             from
             the
             Sacrament
             .
             Well
             :
             I
             take
             for
             the
             present
             what
             he
             grants
             :
             and
             even
             by
             that
             I
             prove
             the
             Lords
             Supper
             is
             no
             converting
             Ordinance
             ;
             for
             if
             it
             were
             .
             1.
             
             How
             dare
             any
             Minister
             seriously
             dehort
             any
             unworthy
             person
             from
             approaching
             to
             it
             ?
             May
             we
             forbid
             sinners
             to
             use
             the
             means
             of
             their
             conversion
             ,
             especially
             if
             they
             be
             such
             as
             are
             not
             excommunicated
             nor
             cast
             out
             of
             the
             Church
             ,
             and
             do
             desire
             to
             receive
             the
             Sacrament
             ?
             (
             which
             are
             the
             cases
             often
             put
             by
             Mr.
             Prynn
             .
             )
             2.
             
             How
             can
             the
             Minister
             warn
             such
             persons
             not
             to
             come
             to
             the
             Sacrament
             
               unlesse
               they
               repent
               ,
               reform
               ,
               and
               come
               prepared
               ?
            
             If
             it
             be
             not
             a
             sealing
             Ordinance
             intended
             onely
             for
             such
             as
             do
             repent
             and
             reform
             ,
             
             the
             Minister
             may
             not
             say
             so
             .
             3.
             
             And
             otherwise
             the
             sence
             were
             this
             ,
             that
             such
             persons
             ought
             not
             to
             come
             to
             a
             converting
             Ordinance
             ,
             unlesse
             they
             be
             converted
             ;
             for
             to
             repent
             ,
             reform
             ,
             and
             come
             prepared
             ,
             are
             things
             which
             none
             can
             do
             who
             are
             not
             converted
             .
             Finally
             ▪
             By
             Mr.
             Prynn
             his
             principles
             ,
             we
             may
             as
             well
             ▪
             yea
             rather
             ,
             dehort
             men
             from
             comming
             to
             hear
             the
             Word
             unlesse
             they
             repent
             and
             reform
             .
             For
             pag.
             44.
             he
             saith
             that
             the
             Sacrament
             is
             
               as
               converting
               ,
               yea
               a
               more
               humbling
               ,
               regenerating
               ,
               converting
               Ordinance
               then
               the
               Word
               .
            
             Which
             if
             it
             be
             so
             ,
             then
             we
             may
             more
             warrantably
             and
             with
             lesse
             danger
             to
             the
             souls
             of
             those
             who
             do
             not
             repent
             and
             reform
             ,
             dehort
             them
             from
             comming
             to
             the
             Word
             ,
             then
             from
             comming
             to
             the
             Sacrament
             .
          
           
             Eighteenthly
             ,
             That
             Ordinance
             which
             is
             not
             communicable
             to
             Heathens
             or
             Pagans
             ,
             nor
             to
             excommunicated
             Christians
             ,
             for
             their
             conversion
             from
             darknesse
             to
             light
             ,
             from
             the
             power
             of
             Sathan
             to
             God
             ,
             from
             the
             state
             of
             sin
             to
             the
             state
             of
             repentance
             ,
             is
             not
             a
             converting
             Ordinance
             .
             But
             the
             Lords
             Supper
             is
             such
             .
             Ergo.
             
          
           
             The
             Reason
             of
             the
             Proposition
             is
             ,
             because
             converting
             Ordinances
             are
             communicable
             to
             Heathens
             :
             and
             thence
             proceeded
             the
             general
             Commission
             to
             preach
             the
             Gospel
             to
             every
             creature
             ,
             and
             to
             teach
             all
             Nations
             Matth.
             28.
             19
             
             Mark
             16.
             15.
             which
             accordingly
             the
             Apostles
             did
             ,
             Rom.
             10.
             18.
             
             Col.
             1.
             6.
             
             And
             if
             the
             Sacrament
             be
             a
             converting
             Ordinance
             for
             known
             impenitent
             scandalous
             prophane
             persons
             within
             the
             Church
             ,
             what
             reason
             is
             there
             imaginable
             why
             it
             is
             not
             also
             a
             converting
             Ordinance
             for
             Heathens
             ,
             Pagans
             ,
             Turks
             ,
             Jews
             ?
             Or
             where
             have
             we
             the
             least
             hint
             in
             Scripture
             that
             an
             Ordinance
             which
             may
             convert
             the
             prophanest
             unexcommunicated
             person
             within
             the
             Church
             ,
             cannot
             convert
             both
             Heathens
             and
             excommunicated
             Christians
             ?
          
           
             The
             Assumption
             I
             prove
             from
             Mr.
             Prynns
             own
             acknowledgement
             ,
             pag.
             38.
             
               though
               the
               Sacrament
            
             saith
             he
             
               must
               not
               be
               administred
               to
               Heathens
               ,
               to
               whom
               the
               Gospel
               may
               and
               must
               be
               preached
               ,
               before
               they
               beleeve
               and
               professe
               Christ
               :
               yet
               it
               must
               be
               administred
               to
               them
               as
               well
               as
               Baptisme
               ,
               after
               their
               beleef
               and
               profession
               of
               Christ.
            
             Where
             he
             clearly
             grants
             both
             Sacraments
             ,
             Baptisme
             and
             the
             Lords
             Supper
             ,
             to
             be
             onely
             sealing
             and
             confirming
             (
             not
             
             converting
             )
             Ordinances
             to
             Heathens
             ,
             and
             therefore
             not
             communicable
             to
             them
             ,
             till
             after
             they
             beleeve
             and
             professe
             Christ.
             
          
           
             Nineteenthly
             ,
             That
             Ordinance
             which
             is
             not
             communicable
             nor
             lawful
             to
             be
             administred
             to
             any
             known
             impenitent
             sinner
             under
             that
             notion
             ,
             but
             onely
             as
             penitent
             sinners
             ,
             truly
             repenting
             of
             their
             sins
             past
             ,
             is
             not
             a
             converting
             but
             a
             sealing
             Ordinance
             .
             But
             the
             Sacrament
             of
             the
             Lords
             Supper
             is
             such
             .
             Ergo.
             
          
           
             The
             Proposition
             I
             prove
             thus
             .
             A
             converting
             Ordinance
             may
             be
             administred
             to
             known
             impenitent
             sinners
             under
             that
             notion
             ,
             or
             lookt
             upon
             as
             such
             ,
             wallowing
             in
             their
             blood
             and
             filthinesse
             .
             Yea
             a
             converting
             Ordinance
             qua
             converting
             ,
             is
             not
             (
             nor
             indeed
             can
             be
             )
             administred
             to
             penitent
             sinners
             qua
             penitent
             ,
             or
             lookt
             upon
             as
             truly
             converted
             .
             For
             as
             every
             effect
             is
             in
             order
             of
             nature
             posterior
             to
             its
             cause
             ,
             so
             a
             converting
             Ordinance
             being
             the
             instrumental
             cause
             of
             conversion
             ,
             regeneration
             ,
             and
             repentance
             ,
             it
             must
             needs
             be
             supposed
             that
             conversion
             and
             repentance
             doth
             not
             in
             order
             of
             nature
             precede
             but
             follow
             after
             the
             administration
             of
             the
             converting
             Ordinance
             .
          
           
             The
             Assumption
             is
             granted
             by
             Mr.
             
               Prynn
               pag.
            
             37.
             
             
               The
               Minister
            
             (
             saith
             he
             )
             
               doth
               not
            
             (
             I
             suppose
             he
             will
             also
             say
             
               ought
               not
               )
               administer
               the
               Sacrament
               to
               any
               known
               impenitent
               sinners
               under
               that
               notion
               ,
               but
               onely
               as
               penitent
               sinners
               ,
               truly
               repenting
               of
               their
               sins
               past
               ,
               and
               promising
               ,
               purposing
               to
               lead
               a
               new
               life
               for
               the
               future
               .
            
             Therefore
             yet
             again
             by
             some
             of
             his
             own
             principles
             ,
             the
             Sacrament
             is
             not
             administred
             as
             instrumental
             to
             the
             first
             conversion
             of
             scandalous
             unworthy
             persons
             in
             the
             Church
             :
             for
             where
             there
             is
             in
             any
             Ordinance
             an
             instrumental
             causality
             toward
             the
             conversion
             of
             a
             scandalous
             person
             ,
             that
             Ordinance
             must
             needs
             be
             administred
             to
             that
             person
             under
             the
             notion
             of
             an
             unconverted
             person
             ,
             and
             the
             effect
             of
             conversion
             lookt
             upon
             as
             consequent
             ,
             not
             as
             antecedent
             .
          
           
             The
             twentieth
             Argument
             and
             the
             last
             is
             this
             .
             As
             I
             have
             before
             shewed
             that
             Mr.
             Prynn
             in
             holding
             the
             Sacrament
             to
             be
             a
             converting
             Ordinance
             ,
             unto
             which
             unregenerate
             impenitent
             and
             unbeleeving
             persons
             (
             not
             being
             excommunicated
             )
             ought
             to
             be
             admitted
             ,
             doth
             joyn
             issue
             with
             Papists
             ,
             and
             dissenteth
             
             from
             the
             Protestant
             writers
             in
             a
             very
             special
             point
             ,
             and
             that
             the
             controversie
             draweth
             very
             deep
             :
             So
             I
             will
             now
             make
             it
             to
             appear
             that
             he
             dissenteth
             as
             much
             from
             the
             Ancients
             in
             this
             particular
             .
             
               Dionysius
               Areopagita
               de
               Eccles.
               Hierarch
               .
               Cap.
            
             3.
             
             Part.
             3.
             speaking
             of
             the
             nature
             of
             this
             Ordinance
             of
             the
             Lords
             Supper
             ,
             tells
             us
             that
             it
             doth
             not
             admit
             those
             scandalous
             sinners
             who
             were
             in
             the
             condition
             of
             penitents
             ,
             before
             they
             had
             fully
             manifested
             their
             repentance
             ,
             much
             lesse
             prophane
             and
             unclean
             persons
             in
             whom
             no
             signe
             of
             repentance
             appeareth
             ;
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               not
               admitting
               him
               who
               is
               not
               altogether
               most
               holy
               .
               Just
               in
               Martyr
               Apol.
            
             2.
             lets
             us
             know
             that
             in
             his
             time
             the
             Lords
             Supper
             was
             given
             to
             none
             ,
             but
             to
             such
             a
             person
             as
             was
             lookt
             upon
             as
             a
             beleever
             ,
             and
             washed
             in
             the
             laver
             of
             regeneration
             ,
             and
             lived
             according
             to
             the
             rule
             of
             Christ.
             
               Chrysostome
               Hom.
            
             83.
             
               in
               Matth.
               Augustine
               de
               side
               &
               operibus
               Cap.
            
             18.
             
             
               Isidorus
               Pelusiota
               lib.
            
             1.
             
             Epist.
             143.
             and
             others
             might
             be
             here
             added
             .
             But
             I
             shall
             bring
             their
             full
             testimonies
             chap.
             17.
             where
             I
             will
             shew
             Antiquity
             to
             be
             for
             the
             suspension
             of
             scandalous
             persons
             unexcommunicated
             .
             Beside
             these
             ,
             I
             add
             also
             e
             Beda
             upon
             1
             Cor.
             11.
             who
             tells
             us
             both
             out
             of
             Augustine
             and
             Prosper
             ,
             that
             none
             ought
             to
             come
             to
             the
             Lords
             Table
             but
             a
             justified
             person
             ,
             and
             such
             a
             one
             as
             abideth
             in
             Christ
             and
             Christ
             in
             him
             .
             
               Isidorus
               de
               Ecclesiast
               .
               offic
               .
               lib.
            
             1.
             
             Cap.
             18.
             citing
             the
             Apostles
             words
             ,
             
               He
               that
               eateth
               and
               drinketh
               unworthily
               ,
            
             addeth
             .
             f
             
               For
               this
               is
               to
               receive
               unworthily
               ,
               if
               any
               man
               receive
               at
               that
               time
               in
               which
               he
               should
               be
               repenting
               .
            
             The
             same
             words
             hath
             
               Rabanus
               Maurus
               de
               Instit.
               Cleric
               .
               lib.
            
             1.
             cap.
             31.
             
             Which
             plainly
             sheweth
             us
             that
             in
             their
             Judgement
             ,
             the
             Sacrament
             of
             the
             Lords
             Supper
             doth
             suppose
             conversion
             and
             repentance
             to
             be
             already
             wrought
             ,
             and
             if
             it
             be
             not
             wrought
             ,
             the
             receiving
             is
             an
             unworthy
             receiving
             .
          
           
             Moreover
             that
             the
             Lords
             Supper
             was
             not
             anciently
             esteemed
             a
             converting
             Ordinance
             ,
             but
             a
             sealing
             Ordinance
             ,
             supposing
             conversion
             ,
             is
             more
             then
             apparent
             by
             the
             distinction
             of
             Missa
             
             Catechumenorum
             and
             
               Missa
               fidellum
            
             :
             and
             by
             that
             proclamation
             in
             the
             Church
             before
             the
             Sacrament
             ,
             
               Sancta
               Sanctis
            
             ,
             the
             sence
             whereof
             
               Durantus
               de
               ritibus
               ,
               lib.
            
             2.
             cap.
             55.
             num
             .
             15.
             giveth
             out
             of
             Chrysostome
             and
             Cyrill
             ,
             that
             
               Sancta
               Sanstis
            
             was
             as
             much
             as
             to
             say
             :
             
               Si
               quis
               non
               est
               sanctus
               ,
               non
               accedat
               :
               If
               any
               man
               be
               not
               holy
               ,
               let
               him
               not
               approach
               .
            
             Or
             as
             if
             it
             had
             been
             said
             to
             them
             ,
             The
             Sacrament
             is
             a
             holy
             thing
             ,
             
               sancti
               &
               vos
               cum
               sitis
               sancto
               Spiritu
               donati
               ;
               and
               seeing
               you
               also
               are
               holy
               ,
               the
               holy
               Spirit
               being
               given
               unto
               you
               ;
               atque
               ita
               sancta
               sanctis
               conveniant
               ,
               and
               so
               holy
               things
               agreeing
               to
               holy
               persons
               .
            
             If
             the
             Lords
             Supper
             be
             a
             holy
             thing
             intended
             onely
             for
             holy
             persons
             ,
             then
             (
             sure
             )
             it
             is
             no
             converting
             Ordinance
             .
          
           
             I
             might
             also
             cite
             divers
             School-men
             against
             Mr.
             Prynn
             in
             this
             particular
             .
             I
             shall
             instance
             but
             in
             two
             for
             the
             present
             .
             
               Scotus
               in
               lib.
            
             4.
             
             
               Sent.
               dist
            
             .
             9.
             
             Quaest.
             1.
             proveth
             from
             1
             Cor.
             11.
             27.
             that
             it
             is
             a
             mortal
             sin
             for
             a
             man
             to
             come
             to
             the
             Sacrament
             at
             that
             time
             when
             he
             is
             living
             in
             a
             mortal
             sin
             ;
             and
             that
             he
             who
             is
             not
             spiritually
             a
             member
             of
             Christ
             ,
             ought
             not
             to
             receive
             the
             Sacrament
             ,
             which
             is
             a
             signe
             of
             incorporation
             into
             Christ.
             
               Alexander
               Alensis
               part
            
             4.
             
             Quaest.
             11.
             
             Membr
             .
             2.
             
             Art.
             2.
             
             Sect.
             2.
             saith
             thus
             .
             
               As
               there
               is
               a
               double
               bodily
               medicine
            
             (
             curativa
             &
             conservativa
             )
             
               one
               for
               cure
               ,
               another
               for
               conservation
               ,
               so
               there
               is
               a
               double
               spiritual
               medine
               ,
               to
               wit
            
             (
             curativa
             &
             conservativa
             )
             
               one
               for
               cure
               ,
               another
               for
               conservation
               ;
               repentance
               for
               the
               cure
               ,
               the
               Eucharist
               for
               conservation
               .
               &c.
               
            
          
        
         
           
           
             
               CHAP.
               XIIII
            
             .
             Mr.
             Prynne
             his
             twelve
             Arguments
             brought
             to
             prove
             that
             the
             Lords
             Supper
             is
             a
             converting
             Ordinance
             ,
             discussed
             and
             answered
             .
          
           
             IT
             shall
             be
             now
             no
             hard
             businesse
             to
             answer
             Mr.
             Prynns
             twelve
             Arguments
             ,
             brought
             by
             him
             to
             refute
             my
             assertion
             ,
             that
             that
             the
             Sacrament
             of
             the
             Lords
             Supper
             is
             no
             converting
             Ordinance
             .
             See
             
               Vindic.
               pag.
            
             41.
             to
             45.
             
          
           
             First
             he
             tells
             us
             we
             grant
             that
             moral
             carnal
             Christians
             ,
             and
             all
             such
             as
             are
             not
             convicted
             of
             scandalous
             sins
             ,
             are
             to
             be
             admitted
             to
             the
             Sacrament
             .
             
               Thrrefore
               doubtlesse
            
             (
             saith
             he
             )
             
               it
               is
               and
               was
               intended
               by
               Christ
               for
               a
               converting
               Ordinance
               to
               all
               such
               as
               these
               ,
               to
               turn
               them
               from
               their
               evil
               waies
               ,
               and
               work
               saving
               grace
               within
               their
               hearts
               ,
               since
               it
               can
               have
               no
               other
               proper
               primary
               effect
               in
               such
               .
               Certainly
               God
               and
               Christ
               bestow
               no
               Ordinances
               upon
               men
               in
               vain
               ;
               therefore
               their
               intentions
               in
               instituting
               this
               Supper
               ,
               even
               for
               such
               visible
               ,
               moral
               ,
               unregenerate
               Christian
               ,
               as
               well
               as
               real
               Saints
               ,
               must
               necessarily
               be
               for
               their
               conversion
               ,
               not
               their
               confirmation
               and
               sealing
               onely
               .
            
          
           
             
               Answ.
               Lapsus
               in
               initio
               mali
               augurii
               est
               .
            
             He
             confoundeth
             here
             things
             most
             different
             .
             1.
             
             He
             confoundeth
             our
             admitting
             of
             Communicants
             ,
             with
             Gods
             intention
             to
             do
             good
             to
             their
             souls
             :
             and
             his
             Argument
             runs
             upon
             this
             mistake
             ,
             that
             God
             intendeth
             good
             to
             the
             souls
             of
             all
             who
             come
             to
             the
             Lords
             Table
             ,
             
             though
             wicked
             close
             Hypocrites
             ;
             and
             since
             this
             good
             cannot
             be
             sealing
             onely
             ,
             it
             must
             be
             conversion
             .
             But
             it
             is
             neither
             sealing
             ,
             nor
             conversion
             ,
             nor
             any
             good
             at
             all
             which
             God
             intends
             by
             that
             Ordinance
             to
             them
             that
             perish
             :
             yet
             it
             is
             not
             in
             vain
             :
             for
             he
             himself
             tells
             us
             pag.
             34.
             that
             even
             in
             these
             ,
             the
             Minister
             administring
             the
             Sacrament
             ,
             is
             a
             sweet
             savour
             to
             God
             ,
             who
             hath
             appointed
             the
             Sacrament
             
               secundarily
               and
               contingently
               ,
               to
               be
               a
               means
               of
               aggravating
               mens
               sins
               and
               condemnation
               ,
               to
               magnifie
               his
               justice
               .
            
             2.
             
             There
             is
             a
             most
             dangerous
             mistake
             in
             that
             which
             he
             saith
             of
             the
             intentions
             of
             God
             and
             of
             Christ.
             If
             he
             mean
             of
             what
             God
             intendeth
             or
             purposeth
             in
             the
             Councel
             of
             his
             own
             will
             ,
             that
             in
             this
             sence
             God
             intendeth
             the
             conversion
             of
             those
             that
             perish
             ,
             is
             to
             make
             void
             and
             frustraneous
             the
             decree
             ,
             will
             ,
             and
             intention
             of
             God
             ,
             which
             is
             grosse
             Arminianisme
             and
             Jesuitisme
             .
             But
             if
             he
             mean
             
               finis
               operis
            
             ,
             the
             proper
             end
             for
             which
             the
             Sacrament
             was
             instituted
             ,
             and
             the
             good
             which
             the
             Word
             of
             God
             tells
             us
             we
             ought
             to
             seek
             ,
             and
             may
             through
             the
             grace
             of
             God
             find
             in
             the
             Sacrament
             :
             Then
             in
             that
             sence
             ,
             to
             say
             that
             Christs
             intention
             in
             instituting
             this
             Sacrament
             was
             for
             conversion
             of
             moral
             unregenerate
             Christians
             ,
             is
             meerly
             a
             begging
             of
             what
             is
             in
             question
             .
             The
             like
             I
             say
             of
             that
             proper
             primary
             effect
             of
             the
             Sacrament
             in
             such
             .
             If
             he
             mean
             the
             proper
             primary
             effect
             decreed
             in
             the
             secret
             counsel
             of
             God
             ,
             he
             myres
             himself
             in
             Arminianisme
             .
             If
             he
             mean
             the
             proper
             primary
             effect
             of
             the
             Sacrament
             in
             respect
             of
             its
             own
             nature
             ,
             this
             is
             but
             
               petere
               principium
            
             .
             3.
             
             All
             who
             pretend
             right
             to
             the
             Sacrament
             are
             either
             visible
             Saints
             ,
             qualified
             according
             to
             the
             rule
             of
             Christ
             ,
             and
             such
             as
             the
             Eldership
             (
             examining
             their
             profession
             and
             practice
             according
             to
             the
             rules
             of
             the
             word
             )
             judgeth
             fit
             to
             be
             admitted
             to
             the
             Sacrament
             ;
             or
             they
             are
             not
             such
             .
             If
             they
             be
             such
             ,
             then
             the
             end
             and
             use
             of
             the
             Sacrament
             in
             reference
             to
             them
             ,
             is
             to
             be
             a
             sealing
             Ordinance
             .
             for
             the
             Eldership
             judgeth
             and
             supposeth
             them
             fit
             to
             be
             sealed
             and
             confirmed
             ,
             so
             far
             as
             they
             can
             understand
             ,
             and
             in
             that
             capacity
             do
             admit
             them
             :
             God
             onely
             being
             able
             to
             judge
             close
             Hypocrites
             .
             If
             they
             be
             not
             qualified
             ,
             as
             I
             have
             said
             ,
             then
             we
             do
             not
             grant
             that
             they
             ought
             to
             be
             admitted
             .
          
           
             His
             second
             Argument
             hath
             no
             strength
             at
             all
             .
             All
             Ordinan●es
             which
             strengthen
             grace
             do
             more
             or
             lesse
             begin
             or
             beget
             it
             ,
             and
             
             the
             Directory
             it self
             calls
             the
             Sacraments
             means
             of
             grace
             pag.
             52.
             
             What
             then
             ?
             The
             Directory
             calls
             this
             Sacrament
             means
             of
             grace
             ,
             because
             by
             it
             
               Christ
               and
               all
               his
               benefits
               are
               applied
               and
               sealed
               up
               unto
               us
               ,
            
             and
             we
             
               are
               sealed
               up
               by
               his
               Spirit
               to
               an
               assurance
               of
               happinesse
               and
               everlasting
               life
               .
            
             But
             (
             saith
             he
             )
             why
             may
             not
             the
             Sacraments
             convert
             as
             well
             as
             confirm
             .
             I
             have
             given
             many
             reasons
             for
             it
             .
             If
             he
             could
             prove
             that
             what
             confirms
             doth
             also
             convert
             ,
             why
             did
             he
             not
             do
             it
             ?
             If
             he
             could
             not
             prove
             it
             ,
             why
             brings
             he
             a
             strong
             affirmation
             instead
             of
             an
             Argument
             ?
             As
             for
             that
             which
             he
             addeth
             ,
             that
             the
             Lords
             Supper
             is
             received
             not
             once
             as
             Baptism
             ,
             but
             frequently
             .
             
               For
               this
               very
               end
               ,
               that
               those
               who
               often
               fall
               into
               sin
               through
               infirmity
               ,
               may
               likewise
               by
               this
               Supper
               often
               rise
               again
               ,
               be
               refreshed
               ,
               comforted
               ,
               and
               get
               strength
               against
               their
               corruptions
               and
               sins
               :
               and
               is
               it
               not
               then
               a
               converting
               as
               well
               as
               a
               confirming
               Ordinance
               ?
            
             What
             a
             wavering
             is
             here
             ?
             Is
             the
             raising
             ,
             refressiing
             ,
             and
             comforting
             of
             those
             who
             often
             fall
             through
             infirmity
             ,
             the
             conversion
             or
             first
             grace
             which
             now
             we
             dispute
             of
             ?
             Or
             whether
             doth
             he
             not
             here
             yeeld
             the
             cause
             ?
             For
             the
             refreshing
             and
             comforting
             and
             strengthening
             of
             those
             that
             fall
             through
             infirmity
             ,
             is
             the
             effect
             of
             a
             confirming
             not
             of
             a
             converting
             Ordinance
             .
             And
             in
             this
             sence
             Divines
             have
             given
             a
             reason
             ,
             why
             we
             are
             but
             once
             baptized
             ,
             but
             do
             often
             receive
             the
             Lords
             Supper
             ,
             because
             Baptisme
             is
             the
             Sacrament
             of
             our
             initiation
             ,
             the
             laver
             of
             regeneration
             ;
             (
             I
             mean
             not
             that
             which
             hath
             been
             called
             
               Baptismal
               regeneration
            
             ,
             fancied
             to
             be
             common
             to
             all
             the
             baptized
             ,
             but
             I
             mean
             that
             which
             is
             wrought
             in
             and
             sealed
             to
             the
             Elect
             baptized
             )
             the
             Lords
             Supper
             is
             the
             Sacrament
             of
             our
             spiritual
             nourishment
             and
             strengthening
             :
             and
             it
             is
             enough
             to
             be
             once
             born
             ,
             once
             regenerate
             ,
             but
             we
             must
             be
             often
             nourished
             and
             strengthened
             .
          
           
             His
             third
             Argument
             is
             this
             .
             The
             very
             receiving
             of
             the
             Sacrament
             
               even
               in
               ●…nregenerate
               persons
            
             ,
             is
             accompanied
             with
             such
             things
             
               as
               are
               most
               effectual
               to
               convert
               .
            
             As
             1.
             
             
               With
               a
               previous
               external
               serious
               examination
               of
               their
               own
               hearts
               and
               estates
               between
               God
               and
               their
               own
               Consciences
               .
               2.
               
               A
               solemn
               searching
               out
               of
               all
               their
               open
               or
               secret
               sins
               and
               corruptions
               ,
               past
               or
               present
               ,
               accompanied
               with
               a
               serious
               particular
               privat
               confession
               of
               them
               ,
               a
               hearty
               contrition
               and
               humiliation
               for
               them
               &c.
               3.
               
               Pious
               soul
               ravishing
            
             
             
               meditations
               &c.
               which
               make
               deep
               temporary
               impressions
               on
               their
               hearts
               4.
               
               Flexanimous
               exhortations
               ,
               admonitions
               ,
               comminations
               ,
               directions
               ,
               prayers
               by
               the
               Ministers
               in
               the
               Congregation
               ,
               before
               ,
               in
               ,
               and
               after
               this
               dutie
               .
            
             Whereupon
             he
             leaveth
             it
             to
             every
             mans
             Conscience
             to
             judge
             whether
             this
             Sacrament
             is
             not
             
               more
               likelie
               to
               regenerate
               and
               change
               their
               hearts
               ,
               and
               lives
               ,
               then
               the
               bare
               Word
               preached
               ,
               or
               any
               other
               Ordinance
               .
            
          
           
             Answ.
             1.
             
             Here
             is
             a
             lump
             of
             wild
             ,
             uncouth
             ,
             and
             most
             erroneous
             Divinity
             .
             Who
             ever
             heard
             of
             an
             external
             examination
             of
             mens
             hearts
             between
             God
             and
             their
             own
             Consciences
             ?
             Or
             2.
             
             That
             unregenerate
             persons
             can
             and
             do
             seriously
             examine
             their
             own
             hearts
             ,
             and
             search
             out
             all
             their
             sins
             with
             a
             hearty
             contrition
             and
             humiliation
             for
             them
             ?
             &c.
             Or
             3.
             
             That
             
               deep
               temporary
               impressions
               on
               their
               hearts
            
             are
             most
             effectual
             to
             convert
             and
             regenerate
             (
             for
             he
             doth
             enumerate
             all
             these
             as
             particulars
             most
             effectual
             to
             convert
             .
             )
             Or
             4.
             
             That
             in
             the
             very
             receiving
             of
             the
             Sacrament
             ,
             men
             hear
             the
             Ministers
             prayers
             in
             the
             Congregation
             .
             5.
             
             That
             this
             Sacrament
             
               is
               more
               likely
               to
               regenerate
               then
               the
               bare
               Word
               preached
            
             (
             I
             suppose
             he
             means
             not
             the
             word
             without
             the
             Spirit
             (
             for
             nobody
             holds
             the
             bare
             word
             in
             that
             sence
             to
             regenerate
             )
             but
             preaching
             without
             other
             concurring
             Ordinance
             )
             
               or
               any
               other
               Ordinance
            
             .
             Which
             if
             it
             be
             ,
             he
             cannot
             choose
             but
             allow
             to
             give
             the
             Sacrament
             of
             the
             Lords
             Supper
             to
             excommunicated
             persons
             ,
             and
             to
             the
             unbaptized
             ,
             whether
             Heathens
             or
             Jews
             ,
             being
             of
             age
             ,
             and
             desiring
             to
             receive
             it
             .
          
           
             Secondly
             ,
             If
             all
             the
             whole
             Antecedent
             part
             of
             his
             Argument
             were
             granted
             ,
             the
             consequence
             is
             naught
             :
             for
             this
             must
             be
             the
             consequence
             ,
             If
             examination
             of
             mens
             hearts
             ,
             the
             searching
             out
             of
             all
             their
             sins
             ,
             confession
             ,
             contrition
             ,
             prayers
             ,
             vowes
             ,
             meditations
             ,
             exhortations
             ,
             which
             do
             accompany
             the
             Sacrament
             ,
             be
             most
             effectual
             to
             convert
             and
             to
             beget
             grace
             ,
             then
             the
             Sacrament
             is
             a
             converting
             Ordinance
             .
             Which
             consequence
             he
             will
             never
             prove
             .
             Put
             the
             case
             that
             self-examination
             ,
             confession
             ,
             prayers
             ,
             vowes
             ,
             meditations
             ,
             exhortations
             ,
             at
             the
             calling
             of
             a
             Parliament
             ,
             at
             the
             going
             out
             of
             an
             Army
             ,
             at
             the
             choosing
             of
             Magistrates
             or
             Ministers
             ,
             at
             the
             death
             of
             Parents
             ,
             friends
             ,
             &c.
             prove
             effectual
             to
             conversion
             ;
             Shall
             we
             therefore
             say
             that
             the
             calling
             of
             a
             Parliament
             ,
             the
             going
             out
             of
             the
             Army
             ,
             the
             choosing
             
             of
             Ministers
             or
             Magistrates
             ,
             the
             death
             of
             Parents
             or
             friends
             ,
             are
             converting
             Ordinances
             ?
          
           
             His
             fourth
             Argument
             alone
             is
             syllogistical
             (
             I
             wish
             all
             his
             Arguments
             throughout
             his
             whole
             book
             had
             been
             such
             ,
             that
             the
             strength
             or
             weaknesse
             thereof
             might
             the
             sooner
             appear
             )
             
               That
               Ordinance
               where●…n
               we
               most
               immedietly
               converse
               with
               God
               and
               Christ
               ,
               and
               have
               more
               intimate
               visible
               sensible
               communion
               with
               them
               ,
               then
               in
               any
               other
               ,
               is
               certainly
               the
               most
               powerful
               and
               effectual
               Ordinance
               of
               all
               others
               ,
               to
               humble
               ,
               regenerate
               ,
               convert
               ,
               and
               beget
               true
               grace
               within
               us
               .
               &c.
               But
               the
               Sacrament
               of
               the
               Lords
               Supper
               by
               our
               Antagonists
               own
               confession
               is
               such
               .
               Ergo.
               
            
          
           
             Answ.
             1.
             
             I
             retort
             his
             Argument
             against
             himself
             .
             That
             Ordinance
             wherein
             we
             most
             immediatly
             converse
             with
             God
             and
             Christ
             ,
             and
             have
             more
             intimate
             communion
             with
             them
             then
             in
             any
             other
             ,
             is
             a
             sealing
             ,
             confirming
             ,
             but
             not
             a
             converting
             Ordinance
             .
             For
             they
             who
             are
             converting
             have
             not
             such
             intimate
             communion
             and
             immediat
             conversing
             with
             God
             and
             Christ
             ,
             as
             they
             who
             are
             already
             converted
             and
             do
             walk
             with
             God
             as
             Enoch
             did
             and
             are
             filled
             
               with
               all
               joy
               and
               peace
               in
               beleeving
               ,
               Rom.
            
             15.
             13.
             even
             with
             joy
             unspeakable
             and
             full
             of
             glory
             ,
             1
             Pet.
             1.
             8.
             
             The
             daughters
             of
             Ierusalem
             being
             sick
             of
             love
             for
             Christ
             ,
             yet
             are
             far
             from
             that
             communion
             with
             him
             ,
             which
             his
             Spouse
             longer
             acquainted
             with
             him
             did
             enjoy
             ,
             therefore
             they
             ask
             at
             her
             ,
             whither
             her
             beloved
             was
             gone
             that
             they
             might
             seek
             him
             with
             her
             .
             Cant.
             6
             1.
             
             Hath
             the
             child
             fed
             with
             milk
             more
             communion
             and
             conversing
             with
             his
             father
             ,
             then
             the
             son
             come
             to
             years
             ,
             who
             eateth
             and
             drinketh
             at
             his
             fathers
             Table
             ?
             Do
             we
             not
             see
             often
             a
             servent
             convert
             like
             Apollos
             ,
             whom
             an
             Aquila
             and
             Priscilla
             must
             take
             and
             expound
             unto
             him
             the
             way
             of
             God
             more
             perfectly
             .
             Act.
             18.
             25
             ,
             26.
             
          
           
             2.
             
             I
             deny
             his
             Proposition
             as
             he
             frames
             it
             ,
             for
             the
             plain
             English
             of
             it
             is
             this
             ;
             If
             it
             be
             a
             sealing
             ,
             comforting
             ,
             confirming
             Ordinance
             ,
             then
             it
             is
             a
             converting
             Ordinance
             ,
             which
             I
             clear
             thus
             .
             He
             takes
             his
             Medium
             from
             his
             Antagonists
             concession
             ,
             for
             they
             accord
             (
             saith
             he
             )
             that
             we
             have
             more
             immediate
             communion
             with
             God
             in
             this
             Ordinance
             then
             in
             any
             other
             ,
             for
             as
             much
             as
             in
             this
             Sacrament
             Christ
             is
             
               more
               particularly
               applied
               ,
               and
               the
               remission
               of
               our
               sins
               more
               sensibly
               sealed
               to
               us
               then
               in
            
             
             
               any
               other
               Ordinance
               :
               from
               whence
               I
               thus
               infallibly
               conclude
               against
               these
               opposites
               .
            
             Then
             follows
             his
             Argument
             ,
             which
             is
             no
             other
             then
             a
             putting
             of
             the
             converted
             in
             the
             condition
             of
             the
             unconverted
             ,
             or
             the
             unconverted
             in
             the
             capacity
             of
             the
             converted
             ▪
             or
             to
             prove
             it
             converts
             ,
             because
             it
             seals
             .
          
           
             3.
             
             If
             this
             Sacrament
             be
             
               the
               most
               powerful
               and
               effectual
               Ordinance
               of
               all
               others
               ,
               to
               humble
               ,
               regenerate
               ,
               convert
               ,
               and
               beget
               true
               grace
               :
            
             it
             will
             follow
             that
             we
             ought
             (
             at
             least
             may
             )
             give
             the
             Sacrament
             not
             onely
             to
             the
             most
             ignorant
             and
             scandalous
             within
             the
             Church
             ,
             but
             to
             Turks
             ,
             Pagans
             ,
             Jews
             ,
             and
             to
             excommunicated
             persons
             ,
             as
             I
             said
             before
             .
          
           
             4.
             
             He
             challengeth
             his
             Antagonists
             for
             crying
             up
             and
             magnifying
             this
             Sacrament
             above
             the
             Word
             preached
             ,
             and
             by
             way
             of
             opposition
             tells
             them
             that
             he
             hath
             in
             some
             former
             Tractates
             proved
             
               Gods
               presence
               and
               Spirit
               to
               be
               as
               much
               ,
               as
               really
               present
               in
               other
               Ordinances
               as
               in
               this
               .
               Vindic.
               pag.
            
             37
             yet
             now
             I
             see
             no
             man
             who
             doth
             so
             much
             as
             himself
             ,
             magnifie
             the
             Sacrament
             above
             the
             Word
             .
          
           
             5.
             
             Whereas
             he
             brings
             this
             proof
             for
             his
             Major
             Proposition
             :
             
               because
               the
               manifestation
               ,
               revelation
               ,
               and
               proximity
               of
               God
               and
               Christ
               to
               the
               soul
               ,
               is
               that
               which
               doth
               most
               of
               all
               humble
               and
               convert
               it
               .
            
             If
             this
             hold
             true
             in
             the
             generality
             as
             he
             propounds
             it
             ,
             then
             the
             Spirits
             of
             just
             men
             made
             perfect
             and
             glorified
             ,
             are
             converted
             by
             the
             revelation
             and
             proximity
             of
             God
             and
             of
             Christ
             ,
             whereof
             they
             have
             unconceaveably
             more
             then
             the
             Saints
             on
             earth
             .
             But
             neither
             in
             this
             world
             doth
             the
             manifestation
             and
             revelation
             of
             God
             and
             of
             Christ
             ,
             prove
             conversion
             and
             regeneration
             to
             be
             
               in
               fieri
            
             at
             that
             instant
             when
             God
             so
             manifesteth
             and
             revealeth
             himself
             ,
             which
             is
             the
             thing
             he
             had
             to
             prove
             .
             I
             give
             instance
             in
             divers
             of
             those
             Scriptures
             cited
             by
             himself
             :
             Gods
             revealing
             of
             himself
             to
             
               Iob
               ,
               chap.
            
             38.
             and
             42.
             to
             
               Isaiah
               ,
               chap.
            
             6.
             
             Christs
             manifesting
             of
             his
             power
             to
             
               Peter
               ,
               Luke
            
             5.
             was
             after
             ,
             not
             at
             their
             conversion
             ,
             so
             that
             Psal.
             148.
             14.
             
             But
             heteregeneous
             impertinent
             quotations
             of
             Scripture
             are
             usual
             with
             him
             :
             I
             am
             sorry
             I
             have
             cause
             to
             say
             it
             .
             Some
             other
             Scriptures
             which
             here
             he
             citeth
             may
             be
             expounded
             of
             Gods
             proximity
             to
             us
             ,
             and
             ours
             to
             God
             in
             Conversion
             ,
             Isa.
             55.
             6.
             
             Zeph.
             3.
             2.
             
             Eph.
             2.
             17.
             
             Iam.
             4.
             7.
             
             But
             that
             this
             kind
             of
             proximity
             
             which
             doth
             convert
             ,
             is
             in
             the
             Sacrament
             ,
             he
             hath
             supposed
             ,
             but
             not
             proved
             .
          
           
             His
             fifth
             Argument
             is
             taken
             from
             the
             converting
             power
             of
             the
             Word
             :
             that
             which
             makes
             conversion
             by
             the
             Word
             is
             the
             particular
             application
             of
             Christ
             and
             the
             promises
             .
             Now
             the
             Sacrament
             doth
             most
             particularly
             and
             effectually
             apply
             Christ
             and
             the
             promises
             
               unto
               every
               Communicants
               eyes
               ,
               ears
               ,
               heart
               ,
               and
               soul
               ,
               far
               livelier
               then
               the
               Word
               preached
               .
            
          
           
             Answ.
             1.
             
             This
             is
             a
             meer
             fallacy
             ,
             
               à
               dicto
               secundum
               quid
               ad
               dictum
               simpliciter
               :
            
             and
             easily
             discovered
             .
             The
             Sacrament
             applyeth
             Christ
             ,
             but
             to
             whom
             ?
             not
             to
             the
             unconverted
             and
             unbeleevers
             (
             for
             that
             were
             to
             give
             a
             seal
             without
             a
             charter
             )
             but
             to
             those
             that
             are
             supposed
             to
             be
             converted
             and
             beleevers
             .
             He
             had
             this
             to
             prove
             ,
             That
             the
             Sacrament
             doth
             apply
             Christs
             death
             ,
             passion
             ,
             and
             merits
             to
             unconverted
             persons
             ,
             and
             to
             unbeleevers
             ,
             yea
             to
             their
             heart
             and
             soul.
             2.
             
             That
             the
             Sacrament
             doth
             apply
             the
             death
             ,
             passion
             ,
             and
             merits
             of
             Christ
             to
             the
             Communicants
             ears
             ,
             and
             that
             far
             livelier
             than
             the
             word
             preached
             ,
             is
             to
             me
             a
             riddle
             which
             I
             think
             will
             trouble
             Mr.
             Prynn
             himself
             to
             expound
             .
             3.
             
             A
             great
             controversie
             there
             hath
             been
             about
             the
             orall
             or
             corporal
             manducation
             of
             the
             body
             of
             Christ
             in
             the
             Sacrament
             .
             But
             Mr.
             Prynn
             out-runneth
             here
             all
             Ubiquitaries
             in
             the
             World
             ,
             for
             he
             hath
             said
             no
             lesse
             then
             that
             every
             Communicant
             eateth
             spiritually
             and
             by
             faith
             the
             body
             of
             Christ
             ,
             even
             unconverted
             persons
             ,
             for
             he
             saith
             ,
             that
             this
             Sacrament
             
               doth
               most
               particularly
               ,
               fully
               ,
               lively
               ,
               and
               sensibly
               apply
               the
               promises
               ,
               yea
               the
               death
               ,
               passion
               ,
               and
               merits
               of
               Christ
               unto
               EVERY
               Communicants
               eyes
               ,
               ears
               ,
               HEART
               and
               SOUL
               .
            
             Which
             is
             plainly
             universal
             grace
             to
             all
             who
             ever
             received
             this
             Sacrament
             (
             and
             so
             to
             Iudas
             ,
             according
             to
             his
             principles
             )
             and
             to
             all
             who
             ever
             shall
             receive
             it
             .
             4.
             
             Whereas
             he
             would
             confirm
             this
             which
             he
             saith
             ,
             by
             his
             Antagonists
             Confession
             ;
             I
             do
             not
             think
             he
             can
             give
             any
             conscientious
             account
             of
             that
             word
             .
             Who
             said
             it
             ,
             or
             where
             ?
             He
             must
             needs
             hold
             universal
             grace
             ,
             hold
             it
             who
             will.
             5.
             
             Here
             lies
             the
             strength
             of
             his
             Argument
             :
             The
             Word
             converts
             by
             applying
             Christ
             ,
             therefore
             the
             Sacrament
             ,
             which
             doth
             more
             lively
             apply
             Christ
             to
             every
             Communicant
             ,
             must
             be
             a
             converting
             Ordinance
             .
             Which
             necessarily
             implyeth
             ,
             that
             all
             who
             receive
             the
             Sacrament
             
             are
             converted
             .
             Yea
             if
             application
             inferre
             conversion
             ,
             as
             the
             effect
             of
             the
             Application
             ,
             the
             Saints
             and
             Beleevers
             themselves
             must
             be
             again
             constituted
             in
             the
             first
             Article
             of
             Conversion
             ,
             and
             transition
             from
             the
             estate
             of
             nature
             and
             unregeneration
             .
             6.
             
             The
             Application
             of
             Christ
             in
             the
             Word
             unto
             Conversion
             ,
             is
             a
             thing
             of
             another
             nature
             than
             the
             Sacramental
             application
             of
             Christ
             ,
             and
             therefore
             like
             effects
             ought
             not
             to
             be
             ascribed
             unto
             these
             Ordinances
             :
             For
             the
             Application
             of
             Christ
             made
             in
             the
             Word
             preached
             to
             the
             unconverted
             to
             convert
             them
             ,
             is
             
               per
               influxum
               Physicum
            
             ,
             by
             a
             most
             efficacious
             life-giving
             influence
             ,
             as
             when
             Elisha
             applyed
             himself
             to
             the
             Shunnamites
             dead
             child
             ,
             or
             like
             that
             Ezek.
             16.
             6.
             
             Iohn
             5.
             25.
             and
             11.
             43.
             
             But
             this
             manner
             of
             influence
             or
             causality
             is
             denied
             to
             the
             Sacrament
             by
             many
             of
             the
             Schoolmen
             and
             Papists
             themselves
             .
             So
             much
             of
             his
             fifth
             Argument
             which
             I
             thought
             to
             answer
             in
             two
             words
             ,
             if
             the
             many
             absurdities
             in
             it
             had
             given
             me
             leave
             .
          
           
             His
             sixth
             Argument
             is
             this
             ,
             All
             grant
             that
             God
             doth
             as
             effectually
             convert
             by
             the
             eye
             as
             by
             the
             ear
             .
             
               All
               grant
            
             .
             I
             deny
             it
             .
             and
             I
             verily
             beleeve
             he
             can
             produce
             very
             few
             Authors
             (
             if
             any
             )
             for
             it
             .
             He
             ought
             not
             to
             speak
             so
             great
             words
             without
             good
             warrants
             ,
             which
             here
             I
             am
             sure
             he
             hath
             not
             .
             Well
             :
             but
             he
             will
             prove
             the
             thing
             it self
             .
             First
             he
             tells
             us
             of
             the
             book
             of
             Nature
             ,
             and
             of
             the
             Creatures
             ,
             by
             which
             we
             are
             instructed
             &c.
             
             But
             either
             he
             means
             that
             the
             very
             book
             of
             Nature
             can
             and
             doth
             effectually
             and
             savingly
             convert
             to
             Faith
             in
             Christ
             and
             to
             true
             sanctification
             ,
             or
             not
             .
             If
             the
             affirmative
             ,
             then
             the
             Heathens
             who
             lived
             and
             died
             in
             Paganisme
             had
             sufficient
             means
             and
             helps
             to
             conversion
             and
             faith
             in
             Christ
             :
             (
             for
             those
             Pagans
             had
             the
             book
             of
             the
             Creatures
             to
             instruct
             them
             ,
             as
             is
             expressed
             in
             some
             Scriptures
             cited
             by
             himself
             )
             and
             so
             there
             may
             be
             salvation
             and
             the
             means
             thereof
             without
             the
             Church
             .
             If
             this
             be
             not
             his
             meaning
             ,
             but
             that
             the
             book
             of
             Nature
             instructeth
             us
             concerning
             many
             things
             of
             God
             ,
             yet
             doth
             not
             teach
             us
             to
             know
             Christ
             and
             all
             things
             necessary
             to
             salvation
             ,
             far
             lesse
             doth
             effectually
             and
             savingly
             convert
             :
             then
             he
             hath
             said
             nothing
             to
             that
             point
             which
             he
             had
             to
             prove
             .
             2.
             
             He
             saith
             that
             all
             the
             Sacrifices
             of
             the
             old
             Law
             ,
             and
             Circumcision
             ,
             and
             the
             Passeover
             did
             teach
             Gods
             people
             who
             participated
             of
             them
             ,
             or
             were
             present
             at
             them
             ,
             by
             the
             eye
             ,
             and
             
             were
             converting
             Ordinances
             ,
             
               as
               all
               do
               and
               must
               acknowledge
               .
            
          
           
             Answ.
             Here
             is
             another
             tinckling
             Cymbal
             .
             Do
             all
             acknowledge
             that
             the
             Sacraments
             of
             the
             Old
             Testament
             were
             converting
             Ordinances
             ?
             There
             can
             be
             no
             rational
             account
             given
             hereof
             .
             Certainly
             our
             Writers
             before
             cited
             ,
             and
             diverse
             others
             who
             denie
             the
             Sacraments
             of
             the
             New
             Testament
             to
             be
             converting
             Ordinances
             ,
             never
             meant
             to
             admit
             that
             the
             Sacraments
             of
             the
             old
             Testament
             were
             converting
             Ordinances
             .
             2.
             
             How
             Circumcision
             did
             teach
             by
             the
             eye
             those
             who
             did
             participate
             of
             that
             Ordinance
             ,
             and
             so
             Infants
             ,
             is
             another
             riddle
             .
             3.
             
             If
             Sacrifices
             under
             the
             Law
             had
             been
             converting
             Ordinances
             ,
             yet
             that
             cannot
             be
             a
             just
             parallel
             to
             Sacraments
             ,
             except
             seeking
             to
             make
             the
             Lords
             Supper
             a
             converting
             Ordinance
             we
             convert
             it self
             into
             a
             Sacrifice
             for
             sin
             ,
             as
             Papists
             do
             .
             But
             neither
             doth
             he
             offer
             the
             least
             colour
             of
             reason
             to
             prove
             that
             all
             the
             external
             Sacrifices
             of
             the
             old
             Law
             were
             converting
             Ordinances
             ,
             which
             here
             he
             affirmeth
             .
             The
             Apostle
             speaketh
             otherwise
             of
             the
             Legal
             Sacrifices
             ,
             which
             he
             saith
             
               could
               not
               make
               him
               that
               did
               the
               service
               perfect
               ,
               as
               pertaining
               to
               the
               Conscience
               :
               Heb.
            
             99.
             and
             therefore
             calls
             all
             those
             rites
             
               carnal
               Ordinances
               ,
               vers
            
             .
             10.
             for
             though
             they
             were
             spiritual
             in
             respect
             of
             their
             signification
             and
             typifying
             of
             Christ
             ,
             and
             sealing
             the
             Covenant
             of
             grace
             to
             the
             faithful
             in
             the
             Old
             Testament
             ,
             yet
             they
             were
             not
             spiritual
             in
             regard
             of
             their
             giving
             of
             grace
             or
             working
             conversion
             or
             purging
             the
             Conscience
             ,
             for
             they
             had
             no
             such
             operation
             nor
             effect
             .
          
           
             Fourthly
             ,
             Mr.
             Prynn
             confirms
             his
             present
             Argument
             by
             the
             miracles
             of
             the
             Prophets
             ,
             Christ
             and
             the
             Apostles
             ,
             which
             (
             saith
             he
             )
             
               converted
               thousands
               without
               preaching
               ,
               did
               convert
               and
               regenerate
               men
               by
               the
               eye
               without
               the
               ear
               .
            
             For
             proof
             whereof
             he
             cites
             abundance
             of
             Texts
             of
             Scripture
             which
             do
             not
             prove
             what
             he
             saith
             ,
             nay
             some
             of
             them
             prove
             the
             contrary
             .
          
           
             Some
             of
             the
             Scriptures
             cited
             ,
             do
             not
             prove
             conversion
             and
             regeneration
             by
             miracles
             ,
             but
             either
             confirmation
             as
             Iohn
             2.
             11.
             after
             the
             miracle
             ,
             it
             is
             added
             ,
             
               and
               his
               Disciples
               beleeved
               on
               him
               .
            
             Or
             some
             preparatory
             initial
             work
             before
             regeneration
             ,
             as
             that
             Iohn
             3.
             2.
             
             Mr.
             Prynn
             will
             hardly
             prove
             that
             Nicodemus
             was
             already
             regenerated
             at
             that
             instant
             ,
             when
             he
             knew
             not
             what
             regeneration
             was
             :
             Or
             that
             those
             Iohn
             2.
             23.
             who
             beleeved
             on
             Christ
             
             when
             they
             saw
             his
             miracles
             at
             the
             feast
             ,
             had
             any
             more
             then
             a
             temporary
             faith
             ,
             it
             being
             said
             of
             them
             ,
             that
             
               Iesus
               did
               not
               commit
               himself
               unto
               them
               ,
               because
               he
               knew
               all
               men
               .
               Act.
            
             2.
             12.
             
             Luke
             5.
             25.
             26.
             tell
             us
             of
             some
             who
             at
             the
             sight
             of
             miracles
             were
             stricken
             with
             fear
             and
             amazement
             ,
             and
             gave
             glory
             to
             God
             ,
             which
             proves
             not
             that
             miracles
             did
             convert
             ,
             but
             convince
             .
             The
             like
             I
             say
             of
             1
             Kings
             18.
             38.
             39.
             
             Other
             Texts
             cited
             by
             him
             make
             expresse
             mention
             of
             the
             Word
             as
             a
             mean
             of
             the
             conversion
             which
             was
             wrought
             ,
             as
             Iohn
             4.
             50.
             
               the
               man
               beleeved
               the
               Word
               that
               Jesus
               had
               spoken
               ,
            
             and
             this
             was
             before
             the
             miracle
             .
             Iohn
             7.
             31.
             many
             beleeved
             ,
             but
             they
             heard
             Christ
             preach
             vers
             .
             14.
             
             So
             Iohn
             11.
             45.
             those
             Jewes
             who
             beleeved
             on
             Christ
             after
             they
             had
             seen
             the
             miracle
             ,
             did
             also
             hear
             that
             which
             Christ
             said
             ,
             yea
             their
             beleeving
             is
             mentioned
             as
             an
             effect
             of
             their
             hearing
             ,
             vers
             .
             41.
             42.
             
             So
             Act.
             6.
             8.
             
             Stephen
             did
             indeed
             great
             miracles
             ,
             but
             the
             multiplying
             of
             the
             number
             of
             the
             Disciples
             ,
             is
             referred
             to
             the
             Word
             ,
             vers
             .
             7.
             
             Act.
             8.
             6.
             it
             is
             expressely
             said
             ,
             
               And
               the
               people
               with
               one
               accord
               gave
               heed
               unto
               those
               things
               which
               Philip
               spake
               ,
               hearing
               and
               seeing
               the
               miracles
               which
               he
               did
               .
               Quâ
               fide
            
             hath
             Mr.
             Prynn
             cited
             this
             very
             Text
             to
             prove
             that
             men
             were
             converted
             by
             miracles
             without
             the
             Word
             ,
             by
             the
             eye
             without
             the
             ear
             .
             Some
             other
             Scriptures
             by
             him
             quoted
             prove
             onely
             a
             popular
             confluence
             and
             the
             multitudes
             following
             of
             Christ.
             Having
             seen
             his
             miracles
             as
             Iohn
             6.
             2.
             and
             11.
             47.
             48.
             
             Matth.
             15.
             30.
             31.
             
             For
             
               the
               people
               were
               inclined
               to
               hearken
               to
               doctrine
               by
               miracles
               ,
               which
               moveth
               natural
               men
               to
               flock
               together
               to
               see
               strange
               things
            
             saith
             Mr.
             
               Hussey
               .
               Plea
               for
               Christian
               Magistracy
               ,
               pag.
            
             30.
             which
             he
             is
             pleased
             to
             clear
             by
             peoples
             flocking
             to
             a
             Mountebank
             .
             Other
             Texts
             which
             he
             citeth
             ,
             speak
             of
             miracles
             ,
             but
             not
             a
             syllable
             of
             conversion
             or
             regeneration
             wrought
             by
             miracles
             ,
             as
             Act.
             15.
             12.
             
             Act.
             19.
             11.
             12.
             
             Among
             the
             rest
             of
             the
             Texts
             he
             citeth
             Iohn
             6.
             26.
             
             
               Ye
               seek
               me
               ,
               not
               because
               ye
               saw
               the
               miracles
               ,
               but
               because
               ye
               did
               eat
               of
               the
               loaves
               and
               were
               filled
               .
            
             And
             hence
             forsooth
             he
             will
             prove
             that
             miracles
             did
             convert
             and
             regenerate
             men
             .
             I
             had
             not
             touched
             these
             particulars
             ,
             were
             it
             not
             that
             I
             desire
             Mr.
             Prynn
             himself
             in
             the
             fear
             of
             God
             may
             be
             convinced
             of
             his
             making
             too
             bold
             with
             the
             Scripture
             in
             citing
             and
             applying
             it
             very
             far
             amisse
             :
             and
             that
             for
             the
             future
             his
             Reader
             may
             be
             wary
             ,
             and
             not
             take
             from
             him
             upon
             
             trust
             a
             heap
             of
             Scriptural
             quotations
             ,
             such
             as
             often
             he
             bringeth
             .
          
           
             In
             the
             fourth
             place
             ,
             he
             tells
             us
             ,
             That
             
               the
               things
               we
               see
               with
               our
               eyes
               do
               more
               affect
               ,
               and
               beget
               deeper
               impressions
               in
               our
               hearts
               ,
               then
               the
               things
               we
               hear
               .
            
             He
             means
             (
             I
             think
             )
             do
             more
             effectually
             convert
             ,
             for
             so
             he
             makes
             the
             Application
             ,
             that
             
               the
               very
               beholding
               of
               Christs
               Person
               ,
               passion
               ,
               without
               the
               Word
               ,
               were
               the
               most
               effectual
               means
               of
               working
               contrition
               ,
               conversion
               ,
               &c.
               
            
             Well
             :
             What
             is
             his
             proof
             ?
             He
             citeth
             Christs
             words
             to
             his
             Disciples
             ,
             
               Blessed
               are
               your
               eyes
               for
               they
               see
               :
            
             (
             without
             adding
             the
             rest
             ,
             
               and
               your
               ears
               ,
               for
               they
               hear
            
             )
             and
             Simeons
             words
             ,
             
               Mine
               eyes
               have
               seen
               thy
               salvation
               ,
            
             as
             if
             forsooth
             either
             Simeon
             or
             the
             Apostles
             had
             been
             converted
             and
             regenerated
             by
             the
             seeing
             of
             Christs
             person
             .
             He
             cites
             also
             Luk.
             23.
             46
             ,
             47
             ,
             48.
             as
             if
             all
             who
             (
             beholding
             Christs
             passion
             and
             death
             )
             smote
             upon
             their
             breasts
             ,
             had
             been
             by
             that
             sight
             converted
             and
             regenerated
             .
             That
             the
             things
             we
             behold
             with
             our
             eyes
             ,
             if
             they
             be
             great
             or
             strange
             things
             work
             deep
             impressions
             ,
             there
             can
             be
             no
             doubt
             of
             it
             .
             But
             that
             the
             hearing
             of
             great
             things
             may
             not
             work
             as
             deep
             impressions
             ,
             or
             that
             seeing
             without
             hearing
             doth
             convert
             and
             regenerate
             ,
             hath
             been
             strongly
             affirmed
             by
             Mr.
             Prynn
             ,
             but
             not
             yet
             proved
             .
          
           
             I
             proceed
             to
             his
             seventh
             Argument
             which
             is
             this
             .
             The
             most
             melting
             soul-changing
             meditation
             is
             the
             serious
             contemplation
             of
             Christs
             death
             and
             Passion
             .
             No
             meditation
             comparable
             to
             this
             ,
             to
             
               regenerate
               and
               convert
               a
               carnal
               heart
               .
            
             And
             is
             not
             this
             
               effectually
               represented
               to
               our
               eyes
               ,
               hearts
               ,
               in
               this
               very
               Sacrament
               in
               a
               more
               powerful
               prevailing
               manner
               then
               in
               the
               Word
               alone
               .
            
          
           
             Answ.
             That
             which
             he
             had
             to
             subsume
             and
             prove
             is
             ,
             that
             this
             Sacrament
             worketh
             in
             a
             unregenerate
             carnal
             heart
             such
             soul
             changing
             meditations
             of
             the
             death
             and
             passion
             of
             Christ
             ,
             as
             it
             never
             had
             before
             (
             the
             soul
             having
             never
             before
             been
             regenerate
             )
             Which
             being
             the
             point
             to
             be
             proved
             ,
             why
             did
             he
             not
             prove
             it
             ,
             if
             he
             could
             ?
             No
             doubt
             the
             Sacrament
             is
             a
             most
             powerful
             mean
             to
             beget
             in
             the
             hearts
             of
             beleevers
             and
             regenerate
             persons
             most
             humbling
             and
             melting
             meditations
             concerning
             the
             death
             of
             Christ.
             But
             that
             it
             begetteth
             any
             soul
             changing
             or
             regenerating
             meditations
             in
             those
             in
             whom
             the
             Word
             hath
             never
             yet
             begun
             the
             work
             of
             regeneration
             and
             conversion
             ;
             I
             do
             as
             much
             disagree
             in
             this
             ,
             as
             I
             agree
             in
             the
             other
             .
          
           
           
             The
             eighth
             Argument
             which
             he
             brings
             is
             from
             comparing
             the
             Sacrament
             with
             afflictions
             .
             
               Our
               own
               corporal
               external
               afflictions
               are
               many
               times
               without
               the
               Word
               the
               means
               of
               our
               repentance
               and
               conversion
               unto
               God
               ,
               &c.
               
               Then
               much
               more
               the
               Sacrament
               ,
               wherein
               the
               afflictions
               of
               Christ
               himself
               are
               so
               visibly
               set
               forth
               before
               our
               eyes
               .
            
          
           
             Answ.
             1.
             
             It
             is
             a
             very
             bad
             consequence
             ,
             for
             the
             strength
             resolves
             into
             this
             principle
             ,
             an
             unregenerate
             carnal
             man
             will
             be
             more
             affected
             and
             moved
             with
             the
             representation
             of
             Christs
             afflictions
             ,
             than
             with
             the
             feeling
             of
             his
             own
             corporal
             afflictions
             .
             2.
             
             Affliction
             doth
             not
             convert
             without
             the
             Word
             either
             going
             before
             or
             accompanying
             it
             (
             unlesse
             we
             say
             that
             Pagans
             or
             Turks
             may
             be
             converted
             savingly
             by
             affliction
             before
             ever
             they
             hear
             the
             Word
             .
             )
             Psal.
             94.
             12.
             
             
               Blessed
               is
               the
               man
               whom
               thou
               chastenest
               and
               teachest
               him
               out
               of
               thy
               Law.
               Job
               .
            
             36.
             9.
             10.
             11.
             
             
               And
               if
               they
               be
               bound
               in
               fetters
               ,
               and
               holden
               in
               cords
               of
               affliction
               .
               Then
               he
               sheweth
               them
               their
               work
               and
               their
               transgression
               that
               they
               have
               exceeded
               .
               He
               openeth
               also
               their
               ear
               to
               Discipline
               ,
               and
               commandeth
               that
               they
               return
               from
               iniquity
               .
            
             Behold
             conversion
             by
             afflictions
             ,
             but
             not
             without
             the
             Word
             .
             While
             Mr.
             Prynn
             goeth
             about
             to
             prove
             that
             afflictions
             convert
             without
             the
             Word
             ,
             the
             first
             Text
             he
             citeth
             is
             Psal.
             119.
             67.
             71.
             where
             expresse
             mention
             is
             made
             of
             the
             Word
             .
          
           
             3
             As
             for
             Manasseh
             his
             conversion
             2
             Chron.
             33.
             11.
             12.
             it
             was
             wrought
             by
             the
             means
             of
             affliction
             ,
             setting
             home
             upon
             his
             Conscience
             that
             Word
             of
             God
             mentioned
             in
             the
             verse
             imediatly
             preceding
             ,
             which
             saith
             
               and
               the
               Lord
               spake
               to
               Manasseh
               and
               to
               his
               people
               ,
               but
               they
               would
               not
               hearken
               .
            
             Let
             him
             shew
             the
             like
             instance
             of
             the
             conversion
             by
             the
             Sacrament
             of
             such
             as
             would
             not
             hearken
             to
             the
             Word
             ,
             and
             I
             shall
             yeeld
             the
             cause
             .
             The
             Word
             is
             expresse
             ,
             that
             affliction
             is
             one
             special
             powerful
             mean
             of
             conversion
             ,
             but
             it
             no
             where
             saith
             any
             such
             thing
             of
             the
             Sacrament
             .
             4.
             
             It
             was
             also
             incumbent
             to
             him
             to
             prove
             that
             afflictions
             do
             convert
             without
             the
             Word
             ,
             not
             onely
             at
             such
             times
             and
             in
             such
             places
             as
             do
             sequester
             a
             person
             from
             the
             liberty
             of
             hearing
             the
             Word
             preached
             ,
             but
             also
             when
             and
             where
             the
             Word
             is
             freely
             enjoyed
             .
             Otherwise
             how
             far
             is
             he
             from
             concluding
             by
             Analogy
             the
             point
             he
             had
             to
             prove
             ?
             which
             is
             ,
             that
             an
             unregenerate
             person
             living
             
             under
             the
             Ministery
             of
             the
             Gospel
             ,
             and
             being
             an
             ordinary
             hearer
             ,
             never
             converted
             by
             the
             Word
             ,
             may
             neverthelesse
             (
             according
             to
             the
             dispensation
             of
             the
             grace
             of
             God
             revealed
             in
             Scripture
             )
             be
             converted
             by
             the
             Sacrament
             received
             ?
          
           
             His
             ninth
             Argument
             is
             this
             .
             
               That
               Ordinance
               whose
               unworthy
               participation
               is
               a
               means
               of
               our
               spiritual
               obduration
               ,
               must
               by
               the
               rule
               of
               contraries
               when
               worthily
               received
               ,
               be
               the
               instrument
               of
               our
               mortification
               ,
               conversion
               ,
               salvation
               .
               But
               the
               unworthy
               receiving
               of
               the
               Sacrament
               is
               a
               means
               &c.
               
            
          
           
             Answ.
             1.
             
             This
             Argument
             doth
             necessarily
             suppose
             ,
             that
             an
             unconverted
             ,
             unmortified
             ,
             unworthy
             person
             ,
             while
             such
             ,
             may
             yet
             worthily
             receive
             (
             and
             so
             by
             that
             means
             be
             converted
             )
             the
             contrary
             whereof
             I
             have
             demonstrated
             in
             my
             tenth
             Argument
             .
             2.
             
             If
             the
             Sacrament
             be
             not
             worthily
             received
             ,
             without
             repentance
             ,
             faith
             ,
             and
             self-examination
             (
             for
             which
             cause
             men
             are
             dehorted
             to
             come
             ,
             except
             they
             repent
             &c.
             )
             then
             there
             is
             perfect
             non-sence
             in
             the
             Argument
             ,
             for
             to
             say
             that
             the
             Sacrament
             when
             worthily
             received
             is
             the
             instrument
             of
             conversion
             ,
             is
             as
             much
             as
             this
             ;
             The
             Sacrament
             is
             an
             instrument
             of
             conversion
             to
             those
             who
             are
             already
             converted
             .
             3.
             
             That
             rule
             of
             Contraries
             is
             extremely
             mis-applyed
             .
             The
             rule
             is
             
               Oppositorum
               ,
               quatenus
               talia
               ,
               opposita
               sunt
               attributa
               ,
               Contraries
               have
               contrary
               attributes
               .
            
             g
             The
             comparison
             must
             be
             made
             
               secundum
               differentias
               quibus
               dissident
            
             ,
             Otherwise
             that
             old
             fallacy
             were
             a
             good
             Argument
             .
             A
             single
             life
             is
             good
             ,
             therefore
             Marriage
             is
             evil
             ;
             Virginity
             is
             pure
             ,
             therefore
             Marriage
             is
             impure
             :
             Whereas
             Marriage
             and
             single
             life
             are
             not
             opposed
             in
             the
             point
             of
             good
             and
             evil
             ,
             purity
             and
             impurity
             ,
             but
             in
             the
             point
             of
             immunity
             from
             worldly
             cares
             and
             troubles
             .
             So
             it
             is
             a
             bad
             consequence
             (
             at
             least
             against
             us
             )
             unworthy
             receiving
             of
             the
             Sacrament
             is
             an
             instrument
             of
             obduration
             ,
             Ergo
             Worthy
             receiving
             of
             it
             is
             a
             mean
             of
             conversion
             .
             For
             we
             hold
             that
             worthy
             receiving
             and
             unworthy
             receiving
             are
             not
             opposed
             in
             point
             of
             conversion
             ,
             but
             in
             point
             of
             sealing
             :
             the
             worthy
             receiving
             seals
             remission
             and
             salvation
             :
             the
             unworthy
             receiving
             seals
             judgement
             .
             But
             Mr.
             Prynn
             still
             takes
             for
             granted
             what
             he
             had
             to
             prove
             ;
             viz.
             That
             this
             particular
             is
             one
             of
             those
             
               differentiae
               quibus
               dissident
               ista
               Opposita
            
             .
          
           
             Come
             on
             to
             his
             tenth
             Argument
             .
             It
             s
             taken
             from
             the
             ends
             
             for
             which
             this
             Sacrament
             was
             ordained
             .
             1.
             
             The
             keeping
             in
             memory
             Christs
             death
             .
             2.
             
             
               The
               ratification
               and
               sealing
               of
               all
               the
               promises
               and
               Covenant
               of
               grace
               unto
               the
               receivers
               souls
               .
            
             2.
             
             
               To
               be
               a
               pledge
               and
               symbole
               of
               that
               most
               neer
               and
               effectual
               communion
               which
               Christians
               have
               with
               Christ
               ,
               and
               that
               spiritual
               union
               which
               they
               enjoy
               with
               him
               .
            
             4.
             
             
               To
               feed
               the
               communicants
               souls
               in
               assured
               hope
               of
               eternal
               life
               .
            
             5.
             
             To
             be
             a
             pledge
             of
             their
             resurrection
             .
             6.
             
             
               To
               seal
               unto
               them
               the
               assurance
               of
               everlasting
               life
               .
            
             7.
             
             To
             binde
             them
             as
             it
             were
             by
             an
             oath
             of
             fidelity
             to
             Christ
             ,
             Whereupon
             he
             asketh
             how
             it
             is
             possible
             that
             this
             Sacrament
             
               should
               not
               both
               in
               Gods
               intention
               and
               Christs
               ordination
               ,
               be
               a
               converting
               as
               well
               as
               a
               sealing
               Ordinance
               ,
               since
               that
               which
               doth
               seal
               all
               these
               particulars
               to
               mens
               souls
               ,
            
             &c.
             
               must
               needs
               more
               powerfully
               perswade
               ,
               pierce
               ,
               melt
               ,
               relent
               ,
               convert
               an
               obdurate
               heart
               and
               unregenerate
               sinner
               then
               the
               Word
               it self
               ?
            
          
           
             Answ.
             1.
             
             His
             Argument
             may
             be
             strongly
             retorted
             against
             himself
             ,
             divers
             of
             these
             ends
             of
             the
             Sacrament
             being
             such
             as
             are
             incompetent
             and
             unapplicable
             to
             obdurate
             and
             unregenerate
             sinners
             :
             How
             did
             he
             imagine
             that
             even
             to
             such
             as
             these
             ,
             the
             Sacrament
             doth
             ratifie
             and
             seal
             to
             their
             souls
             all
             the
             promises
             and
             Covenant
             of
             grace
             ,
             they
             not
             having
             yet
             closed
             with
             Christ
             in
             the
             Covenant
             ?
             Or
             how
             will
             he
             make
             it
             to
             appear
             ,
             that
             this
             Sacrament
             is
             a
             pledge
             of
             a
             most
             neer
             union
             and
             communion
             with
             Christ
             ,
             even
             to
             those
             who
             are
             yet
             far
             from
             any
             union
             with
             Christ
             ?
             Or
             how
             shall
             they
             be
             fed
             in
             hope
             and
             sealed
             in
             assurance
             of
             everlasting
             life
             ,
             who
             are
             yet
             under
             the
             curse
             of
             the
             Law
             and
             state
             of
             condemnation
             ?
             Surely
             Master
             Prynne
             granting
             here
             that
             the
             Sacrament
             is
             ordained
             of
             Christ
             to
             seal
             ,
             and
             that
             it
             
               doth
               seal
               all
               these
               particulars
               to
               mens
               souls
               ,
            
             doth
             thereby
             yeeld
             the
             whole
             cause
             .
             For
             that
             which
             doth
             seal
             all
             these
             particulars
             to
             mens
             souls
             ,
             most
             certainly
             doth
             not
             convert
             ,
             but
             presuppose
             conversion
             .
             2.
             
             If
             this
             Sacrament
             be
             by
             Gods
             intention
             a
             converting
             Ordinance
             ,
             and
             Gods
             intention
             being
             by
             him
             distinguished
             from
             Christs
             ordination
             ,
             whether
             doth
             it
             not
             necessarily
             follow
             both
             from
             this
             and
             from
             his
             first
             Argument
             (
             unto
             which
             this
             gives
             more
             light
             )
             that
             God
             did
             in
             the
             secret
             counsel
             of
             his
             Will
             intend
             and
             decree
             the
             Conversion
             of
             
               the
               flintiest
               heart
               and
               obdurest
               spirit
               ,
            
             as
             he
             speaketh
             ;
             and
             that
             either
             this
             effect
             is
             
             wrought
             by
             the
             Sacrament
             in
             the
             flintiest
             heart
             and
             obduratest
             spirit
             (
             which
             I
             believe
             he
             dare
             not
             say
             )
             or
             that
             Gods
             decree
             and
             intention
             is
             frustrate
             ?
             3.
             
             And
             if
             the
             Sacrament
             
               must
               needs
               more
               powerfully
               perswade
               ,
               pierce
               ,
               melt
               ,
               relent
               ,
               convert
               an
               obdurate
               heart
               and
               unregenerate
               sinner
               then
               the
               Word
               it self
            
             ;
             how
             then
             can
             he
             either
             seclude
             Pagans
             ,
             or
             dehort
             impenitent
             unworthy
             persons
             from
             the
             Sacrament
             ?
          
           
             His
             eleventh
             Argument
             is
             the
             grossest
             and
             palpablest
             
               petitio
               principii
            
             of
             any
             that
             ever
             I
             met
             with
             ,
             and
             to
             be
             offered
             to
             none
             except
             such
             as
             cannot
             distinguish
             between
             that
             which
             is
             affirmed
             ,
             and
             that
             which
             is
             proved
             .
             First
             he
             tells
             us
             what
             true
             conversion
             is
             ,
             and
             then
             asks
             if
             any
             thing
             be
             so
             prevalent
             to
             effect
             this
             as
             the
             Sacrament
             .
             This
             therefore
             I
             passe
             .
          
           
             His
             twelfth
             and
             last
             Argument
             is
             an
             appealing
             to
             the
             experience
             of
             Christians
             .
             But
             a
             part
             of
             his
             appeal
             is
             of
             no
             use
             ;
             that
             is
             ,
             Whether
             this
             Sacrament
             doth
             not
             strengthen
             against
             corruptions
             and
             tentations
             ,
             which
             doth
             not
             touch
             this
             present
             Controversie
             .
             It
             is
             as
             little
             to
             the
             purpose
             which
             he
             saith
             of
             conversion
             by
             preparations
             to
             the
             Sacrament
             ,
             which
             may
             be
             by
             the
             Word
             ,
             Prayer
             ,
             &c.
             
             But
             that
             many
             thousands
             of
             converted
             Christians
             will
             experimentally
             affirm
             ,
             that
             the
             receiving
             of
             the
             Sacrament
             was
             the
             first
             effectual
             means
             of
             their
             conversion
             ,
             
               yea
               ,
               that
               they
               had
               not
               been
               converted
               had
               they
               been
               debarred
               from
               it
               for
               their
               former
               scandalous
               sins
               ,
            
             I
             do
             as
             confidently
             deny
             it
             as
             he
             affirmeth
             it
             :
             and
             if
             any
             who
             hath
             been
             a
             scandalous
             liver
             ,
             whose
             heart
             was
             never
             yet
             turned
             ,
             humbled
             ,
             broken
             ,
             changed
             by
             the
             Word
             ,
             nor
             by
             any
             other
             mean
             of
             grace
             ,
             should
             affirm
             that
             his
             very
             receiving
             of
             the
             Sacrament
             did
             effectually
             convert
             him
             ,
             I
             durst
             not
             herein
             give
             credit
             to
             him
             .
             For
             
               to
               the
               Law
               and
               to
               the
               Testimony
               ;
               If
               they
               speak
               not
               according
               to
               this
               word
               ,
               it
               is
               because
               there
               is
               no
               light
               in
               them
               .
            
             And
             whereas
             he
             concludes
             ,
             
               For
               shame
               therefore
               disclaim
               this
               absurd
               irreligious
               paradox
               ,
               for
               which
               there
               is
               not
               the
               least
               shadow
               of
               Scripture
               or
               solid
               reason
               :
            
             I
             shall
             wish
             him
             for
             shame
             to
             disclaim
             this
             and
             many
             such
             like
             expressions
             more
             bold
             and
             arrogant
             ,
             then
             either
             prudent
             or
             conscientious
             .
             And
             the
             intelligent
             Reader
             who
             considereth
             my
             twenty
             Arguments
             for
             that
             which
             he
             calls
             so
             absurd
             ,
             and
             my
             Answers
             to
             all
             his
             twelve
             Arguments
             ,
             will
             easily
             judge
             where
             the
             shame
             and
             
             irreligiousnesse
             will
             lie
             .
             If
             at
             his
             door
             ,
             let
             him
             look
             to
             it
             .
             
               Alba
               ligustra
               cadunt
               ,
               vaccin●…a
               nigra
               leguntur
               .
            
          
           
             All
             that
             he
             addeth
             pag.
             45
             ,
             46
             ,
             47
             ,
             being
             at
             best
             rhetorical
             ,
             not
             rational
             ,
             and
             a
             superstructure
             upon
             that
             foundation
             ,
             that
             the
             Lords
             Supper
             is
             a
             Converting
             Ordinance
             ;
             it
             needs
             no
             battering
             ,
             but
             falls
             of
             it self
             ,
             the
             foundation
             being
             taken
             away
             .
             And
             as
             we
             ought
             not
             nor
             cannot
             without
             sin
             suspend
             scandalous
             sinners
             from
             the
             Sacrament
             ,
             if
             it
             be
             a
             Converting
             Ordinance
             (
             upon
             which
             supposition
             also
             both
             the
             Advice
             of
             the
             Assembly
             of
             Divines
             ,
             and
             the
             Ordinance
             of
             Parliament
             concerning
             Suspension
             from
             the
             Sacrament
             ,
             were
             most
             sinful
             and
             unlawful
             )
             So
             if
             it
             be
             not
             a
             converting
             but
             a
             sealing
             Ordinance
             (
             which
             I
             hope
             is
             now
             
               luce
               clarius
            
             )
             there
             needs
             no
             other
             Argument
             for
             the
             suspension
             of
             scandalous
             sinners
             living
             in
             grosse
             reigning
             sins
             ,
             but
             this
             ,
             That
             the
             end
             and
             use
             for
             which
             this
             Sacrament
             was
             instituted
             ,
             is
             not
             conversion
             which
             these
             need
             ,
             but
             sealing
             and
             confirmation
             ,
             of
             which
             they
             are
             incapable
             ,
             they
             being
             such
             as
             ought
             to
             be
             kept
             back
             
               à
               signis
               gratiae
               divinae
            
             ,
             as
             Divines
             speak
             .
             For
             how
             shall
             these
             that
             in
             words
             professe
             God
             ,
             but
             in
             their
             works
             deny
             him
             ,
             be
             sealed
             with
             the
             seals
             or
             marked
             with
             the
             marks
             of
             the
             favour
             and
             grace
             of
             God
             ?
             Most
             certainly
             this
             Question
             concerning
             the
             nature
             ,
             end
             ,
             and
             use
             of
             the
             Sacrament
             ,
             casts
             the
             ballance
             of
             the
             whole
             Controversie
             concerning
             Suspension
             :
             which
             I
             have
             therefore
             been
             the
             larger
             upon
             .
          
           
             And
             whereas
             Master
             Prynne
             concludeth
             ,
             pag.
             47
             ,
             with
             a
             large
             citation
             out
             of
             
               Lucas
               Osiander
               Enchir.
               contra
               Anabapt
               .
               cap.
            
             6.
             quaest
             .
             3.
             for
             that
             he
             shall
             have
             this
             return
             .
             First
             ,
             all
             that
             Osiander
             there
             saith
             ,
             is
             brought
             to
             prove
             this
             point
             against
             the
             Anabaptists
             ,
             
               quod
               et
               si
               unum
               aut
               alterum
               videamus
               in
               Ecclesia
               aliqua
               flagitiosum
               ,
               propterea
               neque
               secessionem
               faciendam
               ,
               neque
               à
               sacris
               congressibus
               ,
               aut
               Coena
               Domini
               Christiano
               abstinendum
               .
               That
               although
               in
               some
               Church
               we
               see
               some
               one
               or
               other
               flagitious
               person
               ,
               yet
               a
               Christian
               is
               not
               therefore
               either
               to
               make
               a
               separation
               ,
               or
               to
               abstain
               from
               the
               sacred
               Assemblies
               or
               the
               Lords
               Supper
               .
            
             Which
             is
             not
             the
             Question
             now
             agitated
             between
             us
             .
             Secondly
             ,
             after
             that
             passage
             cited
             against
             us
             ,
             Master
             Prynne
             might
             have
             taken
             notice
             of
             another
             passage
             which
             maketh
             against
             himself
             .
             Where
             the
             Anabaptists
             did
             object
             to
             the
             Lutheran
             Churches
             ,
             their
             admitting
             
             of
             scandalous
             persons
             to
             the
             Sacrament
             ,
             Osiander
             denieth
             it
             :
             for
             (
             saith
             he
             )
             although
             we
             cannot
             help
             hypocrites
             their
             coming
             to
             the
             Lords
             Table
             ;
             
               nos
               tamen
               scienter
               neminem
               admittimus
               ,
               nisi
               peccatores
               poenitentes
               ,
            
             &c.
             
             
               Yet
               we
               admit
               none
               willingly
               ,
               except
               penitent
               sinners
               who
               confesse
               their
               sins
               and
               sorrow
               for
               them
               .
            
             Thirdly
             ,
             
               Osiander
               ,
               ibid.
               Quaest.
            
             2.
             holdeth
             Excommunication
             to
             be
             an
             Ordinance
             of
             God
             ,
             and
             groundeth
             it
             upon
             Matth.
             18.
             15
             ,
             16
             ,
             17.
             
             Therefore
             Master
             Prynne
             must
             seek
             another
             Patron
             then
             Osiander
             .
          
           
             And
             now
             the
             nature
             of
             the
             Ordinance
             being
             cleared
             ,
             there
             needeth
             no
             more
             to
             confute
             Master
             Prynne
             in
             that
             which
             he
             makes
             the
             eighth
             thing
             in
             controversie
             between
             him
             and
             his
             Antagonists
             ,
             namely
             ,
             
               Whether
               Ministers
               may
               not
               as
               well
               refuse
               to
               preach
               the
               Word
               to
               such
               unexcommunicated
               ,
               grosse
               ,
               impenitent
               ,
               scandalous
               Christians
               ,
               whom
               they
               would
               suspend
               from
               the
               Sacrament
               .
            
             Certainly
             it
             is
             not
             lawful
             but
             commanded
             as
             a
             duty
             to
             preach
             both
             to
             the
             converted
             and
             to
             the
             unconverted
             ,
             without
             excluding
             the
             most
             scandalous
             impenitent
             sinners
             whosoever
             .
             But
             the
             Lords
             Supper
             being
             (
             according
             to
             its
             institution
             and
             the
             minde
             of
             Jesus
             Christ
             )
             a
             sealing
             or
             confirming
             Ordinance
             onely
             ,
             it
             cannot
             without
             a
             violation
             of
             the
             Institution
             be
             given
             to
             known
             impenitent
             scandalous
             persons
             .
             Other
             particulars
             in
             his
             Debate
             concerning
             this
             eighth
             point
             of
             difference
             ,
             which
             do
             require
             any
             Answer
             ,
             I
             will
             take
             occasion
             to
             speak
             unto
             them
             in
             the
             next
             Chapter
             .
          
        
         
           
           
             
               CHAP.
               XV.
            
             Whether
             the
             admission
             of
             scandalous
             and
             notorious
             sinners
             to
             the
             Sacrament
             of
             the
             Lords
             Supper
             ,
             be
             a
             pollution
             and
             profanation
             of
             that
             holy
             Ordinance
             ;
             And
             in
             what
             respects
             it
             may
             be
             so
             called
             ?
          
           
             MAster
             Hussey
             in
             his
             Plea
             ,
             pag.
             2.
             doth
             very
             much
             mistake
             his
             mark
             ,
             when
             in
             opposition
             to
             what
             I
             had
             said
             concerning
             the
             polluting
             of
             the
             Sacrament
             by
             the
             admission
             of
             the
             scandalous
             ,
             he
             tells
             me
             out
             of
             Beza
             ,
             that
             the
             Sacraments
             remain
             effectual
             to
             the
             good
             ,
             though
             evil
             men
             come
             to
             them
             :
             and
             thereupon
             concludeth
             ,
             that
             the
             Sacrament
             is
             holy
             and
             pure
             to
             the
             believer
             ,
             notwithstanding
             the
             unpreparednesse
             of
             the
             wicked
             :
             Which
             is
             not
             the
             thing
             in
             question
             :
             much
             lesse
             is
             it
             the
             Question
             ,
             Whether
             there
             be
             any
             such
             thing
             as
             a
             pollution
             of
             the
             Sacrament
             :
             for
             this
             Master
             Coleman
             hath
             yeelded
             (
             though
             before
             he
             quarrelled
             that
             phrase
             of
             polluting
             the
             Ordinances
             )
             giving
             instance
             in
             the
             using
             of
             Cheese
             instead
             of
             Bread
             ,
             
               Male
               dicis
            
             ,
             pag.
             12.
             
             But
             the
             true
             state
             of
             the
             Controversie
             may
             be
             laid
             open
             in
             these
             few
             distinctions
             .
          
           
             First
             ,
             as
             
               Scotus
               in
               lib.
            
             4.
             
             
               Sent.
               Dist.
            
             3.
             
             Quaest.
             2.
             distinguisheth
             two
             sorts
             of
             things
             which
             may
             be
             called
             necessary
             to
             a
             Sacrament
             ;
             
             
               necessarium
               simpliciter
            
             ,
             and
             
               necessarium
               aliqualiter
            
             :
             the
             former
             he
             calls
             that
             without
             which
             the
             Sacrament
             is
             no
             Sacrament
             :
             the
             later
             ,
             that
             without
             which
             they
             that
             give
             the
             Sacrament
             cannot
             avoid
             sin
             ,
             or
             the
             want
             whereof
             maketh
             the
             Ministery
             guilty
             ;
             so
             do
             I
             distinguish
             two
             sorts
             of
             pollution
             of
             the
             Sacrament
             ,
             one
             which
             makes
             the
             Sacrament
             no
             Sacrament
             ,
             but
             a
             common
             or
             unhallowed
             thing
             to
             those
             that
             do
             receive
             it
             ,
             as
             (
             for
             instance
             )
             if
             the
             Sacrament
             were
             given
             by
             those
             that
             are
             no
             Ministers
             ,
             o●
             to
             those
             that
             are
             no
             Church
             ,
             or
             without
             the
             blessing
             and
             breaking
             of
             bread
             :
             Another
             which
             makes
             the
             ministration
             of
             the
             Sacrament
             
               hic
               &
               nunc
            
             ,
             and
             with
             such
             circumstances
             to
             be
             sinful
             ,
             and
             those
             that
             do
             so
             administer
             it
             to
             be
             guilty
             :
             and
             so
             whatsoever
             is
             done
             in
             the
             ministration
             of
             the
             Sacrament
             contrary
             to
             the
             revealed
             will
             of
             God
             ,
             is
             a
             pollution
             of
             that
             Ordinance
             .
             The
             present
             Question
             is
             of
             the
             later
             ,
             not
             of
             the
             former
             .
          
           
             Secondly
             ,
             some
             wicked
             men
             by
             their
             receiving
             the
             Sacrament
             do
             onely
             draw
             judgement
             upon
             themselves
             ,
             and
             these
             are
             close
             hypocrites
             :
             Others
             by
             their
             receiving
             of
             the
             Sacrament
             do
             involve
             not
             themselves
             onely
             ,
             but
             others
             also
             into
             sin
             and
             Gods
             displeasure
             ;
             and
             these
             are
             scandalous
             notorious
             sinners
             .
          
           
             Thirdly
             ,
             the
             sin
             of
             those
             who
             pollute
             the
             Sacrament
             by
             using
             it
             contrary
             to
             the
             nature
             and
             institution
             of
             it
             ,
             may
             be
             the
             sin
             of
             others
             ,
             and
             those
             others
             accessary
             to
             such
             pollution
             of
             the
             Sacrament
             two
             ways
             :
             either
             it
             is
             the
             sin
             of
             the
             whole
             Church
             ,
             none
             excepted
             ,
             so
             that
             none
             that
             communicateth
             then
             and
             there
             can
             be
             free
             of
             the
             sin
             ,
             as
             where
             the
             bread
             is
             elevated
             and
             worshipped
             ,
             all
             the
             communicants
             are
             
               eo
               ipso
            
             that
             they
             joyn
             in
             the
             Sacrament
             then
             and
             there
             ,
             partakers
             of
             the
             sin
             of
             bread-worship
             ,
             though
             perhaps
             some
             of
             them
             do
             not
             joyn
             in
             the
             act
             of
             worshipping
             the
             bread
             ,
             but
             have
             done
             what
             they
             could
             to
             prevent
             or
             hinder
             it
             .
             Or
             it
             is
             the
             sin
             onely
             of
             so
             many
             as
             have
             not
             done
             what
             they
             ought
             and
             might
             have
             done
             for
             observing
             the
             Institution
             ,
             rule
             and
             example
             of
             Jesus
             Christ.
             And
             of
             this
             sort
             is
             the
             sin
             of
             communicating
             with
             scandalous
             and
             profane
             men
             .
             If
             private
             Christians
             have
             interposed
             ,
             by
             admonitions
             given
             to
             the
             offender
             ,
             and
             by
             petitions
             put
             up
             to
             those
             that
             have
             authority
             and
             power
             for
             restraining
             the
             scandalous
             from
             the
             Lords
             Table
             ,
             they
             have
             discharged
             their
             consciences
             ,
             and
             may
             without
             
             sin
             communicate
             though
             some
             scandalous
             members
             be
             admitted
             :
             for
             such
             persons
             sin
             in
             taking
             the
             Sacrament
             ,
             but
             worthy
             communicants
             are
             not
             partakers
             of
             their
             sin
             .
             But
             if
             Church-officers
             who
             have
             a
             charge
             and
             authority
             from
             Jesus
             Christ
             ,
             to
             receive
             none
             whom
             they
             know
             to
             be
             unworthy
             ,
             profane
             and
             scandalous
             ,
             shall
             not
             withstanding
             admit
             such
             persons
             ,
             they
             are
             thereby
             partakers
             of
             their
             sin
             ,
             so
             that
             their
             receiving
             ,
             or
             rather
             polluting
             of
             the
             Sacrament
             ,
             is
             imputed
             not
             to
             themselves
             onely
             ,
             but
             to
             the
             Church-officers
             who
             had
             authority
             to
             keep
             them
             back
             ,
             and
             did
             it
             not
             .
          
           
             Fourthly
             ,
             the
             suffering
             of
             a
             mixture
             of
             known
             wicked
             persons
             among
             the
             godly
             in
             the
             Church
             ,
             doth
             sometime
             defile
             us
             with
             sin
             ,
             sometime
             not
             .
             It
             doth
             not
             defile
             us
             ,
             when
             we
             use
             all
             lawful
             and
             possible
             remedies
             against
             it
             ,
             and
             namely
             ,
             when
             we
             exercise
             the
             Discipline
             of
             Excommunication
             ,
             and
             other
             Church-censures
             ,
             saith
             
               Augustine
               ,
               lib.
               contra
               Donatistas
               ,
               post
               collationem
               ,
               cap.
            
             4.
             
             Tom.
             7.
             
             But
             it
             doth
             defile
             us
             ,
             and
             we
             do
             incur
             sin
             and
             wrath
             ,
             when
             the
             means
             of
             redressing
             such
             known
             evils
             are
             neglected
             ,
             
               indisciplinata
               patientia
            
             (
             it
             is
             Augustines
             word
             )
             so
             to
             bear
             with
             wicked
             men
             ,
             as
             not
             to
             execute
             discipline
             against
             them
             ,
             that
             certainly
             makes
             us
             partakers
             of
             their
             sin
             .
             I
             mean
             in
             a
             reformed
             and
             well
             constituted
             Church
             ,
             where
             the
             thing
             is
             feasible
             .
             But
             where
             it
             cannot
             be
             done
             ,
             because
             of
             persecution
             ,
             or
             because
             of
             the
             invincible
             opposition
             either
             of
             authority
             ,
             or
             of
             a
             prevalent
             profane
             multitude
             ,
             in
             that
             case
             we
             have
             onely
             this
             comfort
             left
             us
             ,
             
               Blessed
               are
               they
               that
               hunger
               and
               thirst
               after
               righteousnesse
            
             ;
             and
             ,
             
               in
               magnis
               voluisse
               sat
               est
            
             .
          
           
             Fifthly
             ,
             neither
             doth
             this
             Question
             concerning
             the
             pollution
             or
             profanation
             ,
             or
             abuse
             of
             the
             Sacrament
             ,
             concern
             those
             
               peccata
               quotidianae
               incursionis
            
             ,
             such
             sins
             of
             infirmity
             as
             all
             the
             godly
             ,
             or
             at
             least
             the
             generallay
             of
             the
             godly
             ,
             are
             subject
             unto
             and
             guilty
             of
             ,
             as
             long
             as
             they
             are
             in
             the
             world
             (
             for
             then
             the
             Sacrament
             should
             be
             polluted
             to
             all
             ;
             for
             ,
             
               Who
               can
               say
               ,
               I
               have
               made
               my
               heart
               clean
               ,
               I
               am
               pure
               from
               my
               sins
               ?
               )
            
             but
             onely
             grosse
             and
             scandalous
             sins
             ,
             such
             as
             make
             the
             Name
             of
             God
             and
             the
             profession
             of
             Religion
             to
             be
             evil
             spoken
             of
             and
             reproached
             ,
             those
             roots
             of
             bitternesse
             which
             spring
             up
             ,
             whereby
             many
             are
             like
             to
             be
             defiled
             ;
             those
             that
             are
             guilty
             of
             such
             sins
             ,
             and
             have
             given
             no
             evidence
             of
             
             true
             Repentance
             ,
             if
             they
             be
             received
             to
             the
             Sacrament
             ,
             it
             is
             a
             profaning
             of
             the
             Ordinance
             .
          
           
             Now
             that
             the
             admission
             of
             scandalous
             and
             notorious
             sinners
             to
             the
             Sacrament
             in
             a
             reformed
             and
             constituted
             Church
             ,
             is
             a
             profanation
             or
             pollution
             of
             that
             Ordinance
             ,
             may
             be
             thus
             proved
             .
          
           
             First
             ,
             Paraeus
             upon
             the
             82
             Question
             in
             the
             Heidelberg
             Catechism
             ,
             where
             it
             is
             affirmed
             ,
             that
             by
             the
             admission
             of
             scandalous
             sinners
             to
             the
             Sacrament
             ,
             the
             Covenant
             of
             God
             is
             profaned
             ,
             giveth
             this
             reason
             for
             it
             ,
             Because
             as
             they
             who
             having
             no
             Faith
             nor
             Repentance
             ,
             if
             they
             take
             the
             s●als
             of
             the
             Covenant
             ,
             do
             thereby
             profane
             the
             Covenant
             ;
             so
             they
             who
             consent
             to
             known
             wicked
             and
             scandalous
             persons
             their
             taking
             of
             the
             seals
             ,
             or
             to
             their
             coming
             to
             the
             Sacrament
             ,
             do
             by
             such
             consenting
             make
             themselves
             guilty
             of
             profaning
             the
             Covenant
             of
             God
             (
             for
             the
             doer
             and
             the
             consenter
             fall
             under
             the
             same
             breach
             of
             law
             )
             yea
             ,
             so
             far
             do
             they
             sin
             by
             such
             consenting
             ,
             as
             that
             they
             do
             thereby
             acknowledge
             the
             children
             of
             the
             devil
             to
             be
             the
             children
             of
             God
             ,
             and
             the
             enemies
             of
             God
             to
             be
             in
             Covenant
             and
             to
             have
             fellowship
             with
             God.
             He
             distinguisheth
             these
             two
             things
             ,
             who
             ought
             to
             come
             to
             the
             Sacrament
             ,
             and
             who
             ought
             to
             be
             admitted
             .
             None
             ought
             to
             come
             ,
             except
             those
             who
             truely
             believe
             and
             repent
             :
             None
             ought
             to
             be
             admitted
             ,
             except
             such
             as
             are
             supposed
             to
             be
             believers
             and
             penitent
             ,
             there
             being
             nothing
             known
             to
             the
             contrary
             .
             If
             any
             impenitent
             sinner
             take
             the
             Sacrament
             ,
             he
             profanes
             the
             Covenant
             of
             God.
             If
             the
             Church
             admit
             to
             the
             Sacrament
             any
             known
             to
             live
             in
             wickednesse
             without
             repentance
             ,
             the
             Church
             profaneth
             the
             Covenant
             of
             God.
             
          
           
             Secondly
             ,
             that
             Ordinance
             which
             is
             not
             a
             converting
             but
             a
             sealing
             Ordinance
             ,
             which
             is
             not
             appointed
             for
             the
             conversion
             of
             sinners
             but
             for
             the
             communion
             of
             Saints
             ,
             is
             certainly
             profaned
             and
             abused
             contrary
             to
             the
             nature
             ,
             institution
             ,
             and
             proper
             end
             thereof
             ,
             if
             those
             who
             are
             manifestly
             ungodly
             ,
             profane
             ,
             impenitent
             ,
             and
             unconverted
             ,
             be
             admitted
             to
             the
             participation
             thereof
             .
             But
             the
             Sacrament
             of
             the
             Lords
             Supper
             is
             not
             a
             converting
             but
             a
             sealing
             Ordinance
             ,
             &c.
             which
             I
             have
             proved
             by
             infallible
             demonstrations
             .
             Ergo.
             
          
           
             Thirdly
             ,
             That
             use
             of
             the
             Sacrament
             which
             is
             repugnant
             
             and
             contradictory
             to
             the
             Word
             truly
             and
             faithfully
             preached
             in
             the
             name
             of
             Christ
             ,
             is
             a
             prophaning
             of
             the
             Sacrament
             .
             But
             to
             give
             the
             Sacrament
             to
             those
             who
             are
             known
             to
             live
             in
             grosse
             sins
             without
             repentance
             ,
             is
             an
             use
             of
             the
             Sacrament
             which
             is
             repugnant
             and
             contradictory
             to
             the
             Word
             truly
             and
             faithfully
             preached
             in
             the
             Name
             of
             Christ.
             Ergo.
             
          
           
             I
             suppose
             no
             man
             will
             denie
             ,
             that
             if
             we
             truly
             and
             faithfully
             preach
             the
             Word
             ,
             we
             may
             and
             ought
             to
             pronounce
             and
             declare
             such
             as
             live
             in
             sin
             impenitent
             and
             unconverted
             ,
             to
             be
             under
             Gods
             wrath
             and
             displeasure
             as
             long
             as
             they
             continue
             in
             that
             estate
             .
             
               Be
               not
               deceived
            
             saith
             the
             Apostle
             ,
             
               neither
               fornicators
               ,
               nor
               idolaters
               ,
               nor
               adulterers
               ,
               nor
               effeminate
               ,
               nor
               abusers
               of
               themselves
               with
               mankind
               ,
               nor
               theeves
               ,
               nor
               covetous
               ,
               nor
               drunkards
               ,
               nor
               revilers
               ,
               nor
               extortioners
               ,
               shall
               inherit
               the
               Kingdom
               of
               God.
            
             1
             Cor.
             6.
             9.
             10.
             
             See
             the
             like
             Ephes.
             5.
             5
             ,
             6
             ,
             7.
             
             Whence
             it
             is
             ,
             that
             doctrinally
             we
             warn
             the
             ignorant
             and
             scandalous
             ,
             and
             all
             such
             as
             live
             in
             known
             sins
             without
             repentance
             ,
             that
             they
             presume
             not
             to
             come
             and
             prophane
             that
             holy
             Table
             .
             Of
             which
             Ministers
             are
             appointed
             by
             the
             Directory
             to
             give
             warning
             .
             How
             then
             can
             we
             by
             giving
             the
             Sacrament
             to
             such
             as
             these
             ,
             give
             the
             lye
             to
             the
             Word
             ?
             h
             For
             what
             other
             thing
             shall
             we
             do
             ;
             if
             those
             whom
             the
             Word
             pronounceth
             to
             have
             no
             part
             in
             the
             Kingdom
             of
             God
             nor
             of
             Christ
             ,
             shall
             be
             admitted
             as
             well
             as
             the
             Godly
             to
             eat
             and
             drink
             at
             the
             Lords
             Table
             ,
             while
             known
             to
             continue
             in
             the
             committing
             of
             their
             damnable
             sins
             ,
             or
             while
             it
             is
             known
             that
             
               they
               have
               not
               repented
               of
               the
               uncleannesse
               ,
               and
               fernication
               ,
               and
               lasciviousnesse
               which
               they
               have
               committed
               ?
               2
               Cor.
            
             12.
             21.
             
             What
             is
             this
             but
             to
             absolve
             in
             the
             Sacrament
             those
             who
             are
             condemned
             in
             the
             Word
             ,
             and
             to
             open
             the
             Kingdom
             of
             Heaven
             in
             the
             Sacrament
             unto
             those
             on
             whom
             the
             Word
             shutteth
             it
             ?
          
           
             Fourthly
             ,
             That
             use
             of
             the
             Sacrament
             which
             strengtheneth
             the
             hands
             of
             the
             wicked
             ,
             so
             that
             he
             turneth
             not
             from
             his
             wickednesse
             ,
             is
             an
             abuse
             and
             profanation
             of
             the
             Sacrament
             .
             But
             the
             giving
             of
             the
             Sacrament
             to
             any
             known
             prophane
             impenitent
             person
             is
             such
             an
             use
             of
             the
             Sacrament
             as
             strengtheneth
             the
             hands
             of
             the
             wicked
             ,
             so
             that
             he
             turneth
             not
             from
             his
             wickednesse
             .
             Ergo.
             
          
           
             I
             appeal
             to
             the
             experience
             of
             all
             godly
             and
             faithful
             ministers
             ,
             
             whether
             they
             have
             not
             found
             it
             a
             great
             deal
             more
             difficult
             to
             convince
             or
             convert
             such
             prophane
             men
             as
             have
             been
             usually
             admitted
             to
             the
             Sacrament
             ,
             then
             to
             convince
             or
             convert
             such
             as
             have
             been
             kept
             back
             from
             the
             Sacrament
             ?
             No
             marvel
             that
             such
             prophane
             ones
             as
             have
             usually
             received
             the
             seals
             of
             the
             Covenant
             of
             grace
             ,
             and
             joyned
             in
             the
             highest
             act
             of
             Church-communion
             ,
             live
             in
             a
             good
             opinion
             of
             their
             souls
             estate
             ,
             and
             trust
             in
             lying
             words
             ,
             
               Have
               we
               not
               eaten
               and
               drunken
               at
               thy
               Table
               ?
               The
               Sacrament
               ,
               The
               Sacrament
               ,
            
             as
             of
             old
             
               The
               Temple
               ,
               The
               Temple
            
             .
             Mr.
             Prynn
             thinks
             ,
             that
             the
             Minister
             hath
             fully
             discharged
             his
             duty
             and
             conscience
             ,
             if
             he
             give
             warning
             to
             unworthy
             Communicants
             of
             the
             danger
             they
             incurre
             by
             their
             unworthy
             approaches
             to
             the
             Lords
             Table
             .
             
               Vindic.
               pag.
            
             28
             ,
             29.
             
             But
             he
             may
             be
             pleased
             to
             receive
             an
             answer
             from
             himself
             ,
             pag.
             43.
             
             
               The
               things
               we
               see
               with
               our
               eyes
               do
               more
               affect
               and
               beget
               deeper
               impressions
               in
               our
               hearts
               ,
               then
               the
               things
               we
               hear
               .
            
             The
             Word
             preached
             is
             
               Verbum
               audibile
            
             ,
             the
             Sacrament
             is
             
               Verbum
               visibile
            
             .
             How
             shall
             prophane
             ones
             be
             perswaded
             by
             their
             ears
             to
             beleeve
             that
             whereof
             they
             see
             the
             contrary
             with
             their
             eyes
             ?
             they
             will
             give
             more
             credit
             in
             Mr.
             Prynns
             own
             opinion
             to
             the
             visible
             Word
             ,
             then
             to
             the
             audible
             Word
             .
          
           
             Fifthly
             ,
             If
             it
             were
             a
             prophanation
             of
             the
             Sacrament
             of
             Baptisme
             to
             baptize
             a
             Catechumene
             ,
             a
             Jew
             ,
             or
             a
             Pagan
             professing
             a
             resolution
             to
             turn
             Christian
             ,
             he
             being
             manifestly
             under
             the
             power
             of
             abominable
             reigning
             sins
             ,
             and
             being
             still
             a
             prophane
             and
             wicked
             liver
             ,
             although
             he
             were
             able
             to
             give
             a
             sound
             and
             Orthodox
             Confession
             of
             Faith
             :
             then
             it
             is
             also
             a
             prophanation
             of
             the
             Lords
             Supper
             to
             admit
             unto
             it
             abominable
             and
             prophane
             livers
             .
             But
             it
             were
             a
             prophanation
             of
             the
             Sacrament
             of
             Baptisme
             &c.
             
             
               Augustine
               lib.
               de
               fide
               &
               operibus
               cap.
            
             18.
             tells
             us
             ,
             that
             the
             Church
             did
             not
             admit
             whores
             and
             such
             other
             scandalous
             persons
             to
             Baptisme
             .
             
               Et
               nisi
               egerint
               ab
               his
               mortuis
               operibus
               poenitentiam
               ,
               accedere
               ad
               Baptismum
               non
               sinuntur
               .
               And
               except
               they
               repent
            
             (
             saith
             he
             )
             
               from
               these
               dead
               works
               ,
               they
               are
               not
               suffered
               to
               come
               unto
               Baptisme
               .
            
             Divers
             Arguments
             he
             brings
             in
             that
             Book
             for
             this
             thing
             ,
             as
             1.
             
             That
             Peter
             saith
             (
             Act.
             2.
             38.
             )
             
               Repent
               and
               be
               baptized
            
             .
             2.
             
             That
             the
             Apostle
             Heb.
             6.
             1
             ,
             2.
             joyneth
             repentance
             from
             dead
             works
             with
             Baptisme
             .
             3.
             
             That
             Iohn
             
             preached
             the
             Baptisme
             of
             Repentance
             .
             4.
             
             That
             fornicators
             ,
             adulterers
             ,
             theeves
             ,
             &c.
             shall
             not
             inherit
             the
             Kingdom
             of
             God
             :
             therefore
             such
             as
             are
             known
             to
             live
             in
             these
             sins
             without
             repentance
             ought
             not
             to
             be
             baptized
             .
             5.
             
             He
             argueth
             from
             2
             Cor.
             6.
             14
             ,
             15
             ,
             16.
             &c.
             Now
             I
             offer
             this
             Quaere
             .
             Shall
             an
             abominable
             wicked
             life
             ,
             murther
             ,
             adultery
             ,
             swearing
             ,
             cursing
             ,
             lying
             ,
             or
             the
             like
             keep
             back
             a
             man
             from
             so
             much
             as
             entering
             into
             the
             visible
             Church
             by
             the
             door
             of
             Baptism
             ,
             and
             shall
             not
             the
             like
             abominations
             keep
             back
             a
             man
             from
             Fellowship
             with
             the
             Saints
             at
             the
             Lords
             Table
             ?
             Is
             there
             more
             evidenc●
             of
             Saintship
             required
             in
             those
             who
             come
             to
             be
             baptized
             ,
             then
             in
             those
             who
             come
             to
             the
             Lords
             Table
             ?
             If
             there
             be
             ,
             let
             our
             Opposites
             speak
             it
             out
             ,
             and
             open
             up
             the
             riddle
             .
             If
             there
             be
             not
             ,
             then
             how
             can
             their
             Tenent
             avoid
             the
             prophanation
             of
             the
             Lords
             Table
             ?
          
           
             Sixthly
             ,
             That
             Ordinance
             which
             is
             prophaned
             by
             admitting
             Infants
             and
             Idiots
             who
             can
             make
             no
             good
             use
             of
             it
             ,
             is
             much
             more
             prophaned
             by
             admitting
             abominable
             and
             known
             prophane
             persons
             who
             make
             a
             very
             bad
             use
             of
             it
             .
             But
             the
             Lords
             Supper
             is
             prophaned
             by
             admitting
             Infants
             and
             Idiots
             who
             can
             make
             no
             good
             use
             of
             it
             .
             Ergo.
             
          
           
             Mr.
             
               Prynn
               pag.
            
             29.
             yeeldeth
             that
             children
             ,
             fools
             ,
             and
             distracted
             men
             ,
             are
             by
             a
             natural
             disability
             made
             uncapable
             of
             receiving
             the
             Lords
             Supper
             ,
             because
             unable
             to
             examine
             themselves
             ,
             to
             which
             (
             saith
             he
             )
             not
             withstanding
             they
             have
             been
             admitted
             in
             some
             Churches
             .
             In
             what
             Churches
             fools
             and
             distracted
             men
             have
             been
             admitted
             to
             the
             Lords
             Supper
             ,
             I
             should
             have
             willingly
             learned
             from
             him
             ,
             for
             as
             yet
             I
             know
             not
             any
             such
             thing
             Children
             I
             know
             were
             somtime
             admitted
             by
             the
             Ancients
             who
             did
             afterward
             discover
             their
             own
             great
             error
             in
             that
             particular
             .
             However
             ,
             He
             yeelds
             as
             I
             take
             it
             ,
             children
             and
             fools
             to
             be
             uncapable
             of
             the
             Lords
             Supper
             .
             And
             why
             ?
             because
             unable
             to
             examine
             themselves
             ,
             in
             regard
             of
             natural
             disability
             .
             But
             where
             there
             is
             no
             disability
             in
             the
             natural
             faculties
             ,
             may
             not
             a
             sinful
             disability
             which
             a
             man
             hath
             drawn
             upon
             himself
             (
             as
             ignorance
             ,
             drunkennesse
             ,
             corrupt
             and
             atheistical
             opinions
             ,
             presumptuous
             excusing
             or
             defending
             of
             sin
             )
             make
             him
             unable
             to
             examine
             himself
             ?
             Shall
             men
             that
             are
             unable
             to
             examine
             themselves
             be
             admitted
             to
             the
             Sacrament
             ,
             because
             not
             disabled
             by
             any
             
             natural
             disability
             ?
             Sure
             this
             was
             far
             from
             Pauls
             thoughts
             when
             he
             delivered
             that
             rule
             concerning
             examining
             our selves
             before
             the
             Sacrament
             .
             Whoever
             they
             be
             who
             are
             unable
             to
             examine
             themselves
             ,
             whether
             naturally
             or
             sinfully
             ,
             much
             more
             they
             who
             manif●stly
             appear
             unwilling
             to
             examine
             themselves
             ,
             if
             they
             be
             admitted
             and
             allowed
             to
             come
             to
             the
             Lords
             Supper
             ,
             it
             is
             a
             high
             and
             ha●nous
             prophanation
             of
             that
             Ordinance
             .
             Wherefore
             to
             prosecute
             my
             Argument
             ,
             Why
             do
             we
             exclude
             Infants
             and
             Idiots
             ?
             because
             〈◊〉
             Apostle
             saith
             ,
             
               Let
               a
               man
               examine
               himself
               ,
               and
               so
               let
               him
               〈◊〉
               Bread
               ,
               and
               drink
               of
               that
               Cup
               :
            
             but
             Infants
             and
             Idiots
             〈◊〉
             examine
             themselves
             .
             Now
             a
             positive
             prophanation
             of
             the
             Sacrament
             ,
             is
             worse
             then
             a
             negative
             prophanation
             of
             it
             :
             abuti
             is
             more
             then
             
               non
               bene
               uti
            
             .
             We
             know
             that
             prophane
             impenitent
             sinners
             will
             not
             onely
             make
             no
             good
             use
             of
             the
             Sacrament
             ,
             nor
             examine
             themselves
             aright
             ,
             but
             will
             abuse
             it
             to
             the
             worst
             use
             that
             can
             be
             ,
             even
             to
             slatter
             themselves
             in
             their
             wickednesse
             ,
             and
             to
             harden
             themselves
             in
             sin
             and
             impenitency
             .
             Mr.
             Prynn
             will
             tell
             us
             ,
             we
             know
             not
             but
             God
             may
             convert
             such
             at
             the
             Sacrament
             .
             But
             there
             is
             not
             the
             least
             hint
             in
             all
             the
             Word
             of
             God
             of
             any
             impenitent
             sinner
             converted
             by
             the
             Sacrament
             .
             And
             beside
             ,
             it
             is
             as
             easie
             for
             God
             to
             give
             an
             Idiot
             or
             distracted
             man
             his
             right
             wits
             ,
             and
             to
             illuminate
             him
             with
             a
             self-examining
             knowledge
             and
             light
             in
             the
             very
             instant
             of
             approaching
             to
             or
             sitting
             down
             at
             the
             Table
             ;
             And
             if
             
               a
               possibility
               ,
               a
               per
               adventure
               it
               may
               be
               ,
               and
               who
               knoweth
               but
               it
               may
               convert
               and
               do
               them
               good
            
             ;
             be
             a
             warrantable
             ground
             for
             Ministers
             to
             administer
             the
             Sacrament
             to
             prophane
             and
             scandalous
             persons
             as
             Mr.
             Prynn
             holds
             ,
             pag.
             47.
             why
             shall
             not
             the
             same
             ground
             be
             as
             warrantable
             for
             admitting
             Idiots
             .
          
           
             Seventhly
             ,
             If
             the
             Temple
             was
             polluted
             and
             prophaned
             by
             the
             comming
             of
             prophane
             and
             abominable
             persons
             into
             it
             ,
             then
             is
             the
             Sacrament
             of
             the
             Lords
             Supper
             also
             profaned
             by
             such
             persons
             their
             participation
             of
             it
             .
             But
             the
             Temple
             was
             polluted
             and
             prophaned
             &c.
             
             The
             reason
             of
             the
             consequence
             in
             the
             Proposition
             is
             ,
             because
             as
             the
             Temple
             had
             a
             Sacramental
             signification
             of
             Christ
             ,
             and
             a
             certain
             Ceremonial
             holinesse
             ,
             as
             well
             as
             the
             Lords
             Table
             ,
             so
             it
             will
             be
             
               dur●…s
               sermo
            
             (
             and
             I
             presume
             none
             of
             our
             Opposites
             will
             adventure
             to
             say
             it
             )
             that
             such
             prophanesse
             as
             did
             of
             old
             
             keep
             back
             men
             from
             the
             Temple
             ,
             cannot
             now
             exclude
             them
             from
             the
             Sacrament
             .
          
           
             The
             Assumption
             is
             largely
             proved
             in
             the
             first
             Book
             ,
             both
             from
             Scripture
             and
             from
             Jewish
             writers
             .
             That
             one
             place
             Ezek
             .
             23.
             38.
             39.
             
             (
             beside
             divers
             others
             )
             cleareth
             it
             .
             
               Moreover
               this
               they
               have
               done
               unto
               me
               :
               they
               have
               defiled
               my
               Sanctuary
               in
               the
               same
               day
               ,
               and
               have
               prophaned
               my
               Sabbaths
               ▪
               For
               when
               they
               had
               slain
               their
               children
               to
               their
               Idols
               ,
               then
               they
               came
               the
               same
               day
               into
               my
               Sanctuary
               to
               prophane
               it
               .
            
             You
             see
             the
             Temple
             was
             prophaned
             and
             polluted
             ,
             not
             onely
             by
             those
             that
             were
             ceremonially
             unclean
             ,
             but
             by
             Idolaters
             and
             Murtherers
             when
             any
             such
             presumed
             to
             come
             into
             the
             Temple
             .
          
           
             Eighthly
             ,
             I
             desire
             the
             scope
             of
             that
             place
             Hag.
             2.
             11
             ,
             12
             ,
             13
             ,
             14.
             may
             be
             considered
             .
             The
             Lord
             is
             teaching
             his
             people
             ,
             that
             a
             thing
             legally
             holy
             ,
             could
             not
             by
             the
             touch
             thereof
             sanctifie
             that
             which
             by
             the
             Law
             was
             common
             and
             not
             holy
             ,
             yet
             he
             which
             was
             legally
             unclean
             ,
             did
             defile
             whatsoever
             he
             touched
             ,
             yea
             though
             it
             were
             legally
             holy
             .
             
               So
               is
               this
               people
               ,
               and
               so
               is
               this
               Nation
               before
               me
               ,
               saith
               the
               Lord
               ,
               and
               so
               is
               every
               work
               of
               their
               hands
               ,
               and
               that
               which
               they
               offer
               there
               is
               unclean
               .
            
             The
             legal
             holinesse
             and
             uncleannesse
             were
             significant
             ceremonies
             to
             teach
             the
             people
             the
             hecessity
             of
             moral
             holinesse
             ,
             and
             the
             evil
             or
             danger
             of
             moral
             uncleannesse
             :
             Hence
             God
             himself
             argues
             from
             the
             significant
             ceremony
             to
             the
             morality
             ,
             so
             as
             the
             place
             holds
             forth
             by
             necessary
             plain
             consequence
             these
             three
             propositions
             .
             1.
             
             The
             ceremonial
             uncleannesse
             did
             signifie
             the
             moral
             uncleannesse
             ,
             and
             the
             effect
             of
             the
             former
             did
             signifie
             the
             effect
             of
             the
             latter
             .
             2.
             
             Unholy
             persons
             are
             not
             sanctified
             by
             their
             approaching
             to
             ,
             or
             joyning
             in
             holy
             Ordinances
             :
             but
             he
             that
             is
             filthy
             will
             be
             filthy
             still
             ,
             and
             he
             that
             is
             unjust
             ▪
             unjust
             still
             .
             If
             God
             do
             not
             give
             them
             his
             Spirit
             to
             sanctifie
             them
             ,
             the
             Ordinances
             cannot
             do
             it
             .
             3.
             
             Yet
             unholy
             persons
             ,
             while
             such
             ,
             do
             defile
             holy
             Ordinances
             ,
             and
             that
             by
             moral
             as
             well
             as
             by
             ceremonial
             uncleannesse
             :
             therefore
             the
             people
             themselves
             ,
             and
             every
             work
             of
             their
             hands
             being
             evil
             ,
             the
             Lord
             for
             that
             cause
             reckoneth
             their
             sacrifices
             to
             be
             unclean
             .
             Did
             prophane
             persons
             defile
             the
             Sacrifices
             of
             old
             ,
             and
             do
             they
             not
             defile
             our
             Sacraments
             ?
             Nay
             ,
             I
             should
             think
             this
             ,
             much
             more
             then
             that
             ,
             there
             being
             more
             of
             the
             communion
             
             of
             Saints
             in
             our
             Sacraments
             ,
             then
             in
             their
             Sacrifices
             .
          
           
             The
             ninth
             Argument
             which
             alone
             may
             conclude
             the
             point
             ,
             shall
             be
             taken
             from
             Matth.
             7.
             6.
             
             
               Give
               not
               that
               which
               is
               holy
               unto
               the
               dogs
               ,
               neither
               cast
               ye
               your
               pearls
               before
               swine
               .
            
             If
             the
             Sacrament
             be
             a
             holy
             thing
             ,
             and
             if
             prophane
             scandalous
             impenitent
             sinners
             be
             dogs
             and
             swyne
             ,
             then
             to
             give
             the
             Sacrament
             to
             such
             ,
             is
             to
             prophane
             and
             pollute
             the
             Sacrament
             ,
             and
             indeed
             no
             better
             but
             worse
             then
             to
             give
             pearls
             to
             swine
             .
             Mr.
             
               Prynns
               ▪
            
             reply
             
               vindic
               .
               pag.
            
             39.
             doth
             not
             take
             off
             this
             Argument
             .
             For
             without
             any
             proof
             ,
             he
             restricteth
             to
             certain
             particulars
             that
             which
             the
             Text
             saith
             generally
             both
             of
             the
             things
             and
             of
             the
             persons
             .
             First
             for
             the
             things
             ,
             He
             saith
             the
             Text
             is
             principally
             intended
             of
             not
             preaching
             the
             Gospel
             to
             such
             ,
             so
             that
             we
             must
             seclude
             them
             from
             the
             Word
             as
             well
             as
             from
             the
             Sacrament
             .
             But
             I
             ask
             ,
             is
             it
             meant
             onely
             of
             the
             Word
             ?
             He
             hath
             not
             said
             so
             ,
             nor
             will
             (
             I
             think
             )
             say
             so
             .
             Erastus
             himself
             pag.
             207.
             confesseth
             it
             is
             meant
             also
             of
             the
             Sacraments
             .
             The
             Text
             saith
             not
             ,
             
               the
               holy
               thing
            
             ,
             and
             
               the
               pearl
            
             ,
             but
             
               holy
               things
               ,
               pearls
            
             .
             It
             must
             therefore
             be
             understood
             respective
             .
             Some
             are
             so
             vile
             ,
             and
             so
             abominably
             prodigiously
             prophane
             ,
             blasphe●ous
             ,
             mockers
             ,
             persecuters
             ,
             that
             I
             ought
             not
             to
             preach
             to
             such
             ,
             but
             to
             turn
             away
             from
             them
             to
             others
             ,
             according
             to
             Christs
             direction
             ,
             and
             the
             Apostles
             example
             .
             Others
             are
             such
             as
             I
             may
             preach
             unto
             ,
             yet
             ought
             not
             to
             pray
             or
             give
             thanks
             with
             them
             ,
             nor
             to
             admonish
             them
             (
             and
             much
             lesse
             give
             them
             the
             Sacrament
             )
             Others
             I
             may
             admonish
             and
             pray
             with
             them
             ,
             yet
             ought
             not
             to
             give
             them
             the
             Sacrament
             .
             And
             all
             these
             by
             reason
             of
             that
             rule
             ,
             
               Give
               not
               that
               which
               is
               holy
               to
               dogs
               ,
            
             &c.
             
             So
             that
             we
             are
             not
             bound
             up
             by
             this
             Text
             ,
             either
             to
             seclude
             men
             from
             the
             Word
             ,
             or
             otherwise
             from
             no
             holy
             :
             thing
             .
             Next
             ,
             The
             Argument
             holds
             
               à
               fortiori
            
             ,
             from
             the
             Word
             to
             the
             Sacrament
             .
             For
             saith
             i
             Pareus
             .
             If
             Christ
             said
             this
             of
             the
             Word
             ,
             which
             is
             common
             to
             the
             converted
             and
             to
             the
             unconverted
             ,
             how
             much
             more
             must
             it
             be
             said
             of
             the
             Sacraments
             ,
             which
             are
             instituted
             onely
             for
             such
             as
             are
             converted
             .
          
           
           
             As
             for
             that
             sort
             of
             persons
             which
             the
             Text
             speaks
             of
             ,
             Master
             Prynne
             (
             following
             
               Erastus
               ,
               lib.
            
             3.
             cap.
             3.
             )
             saith
             that
             these
             doggs
             and
             swine
             are
             onely
             such
             Infidels
             and
             Heathens
             ,
             who
             refused
             to
             embrace
             the
             Gospel
             ,
             and
             harbour
             the
             Preachers
             of
             it
             :
             Or
             pers●cutors
             of
             the
             Gospel
             ,
             and
             of
             the
             Ministers
             of
             it
             :
             Or
             open
             Apostates
             from
             the
             Christian
             faith
             which
             they
             once
             embraced
             .
             And
             he
             citeth
             divers
             Scriptures
             ,
             which
             he
             saith
             do
             expresly
             determine
             it
             .
             But
             he
             observes
             not
             that
             the
             most
             which
             those
             Scriptures
             prove
             ,
             is
             ,
             that
             such
             men
             as
             he
             speaks
             of
             are
             doggs
             and
             swine
             ,
             which
             is
             not
             the
             Question
             :
             That
             which
             he
             had
             to
             prove
             ,
             is
             ,
             that
             the
             doggs
             and
             swine
             which
             Christ
             speaks
             of
             ,
             are
             onely
             Infidels
             ,
             or
             persecutors
             ,
             or
             apostates
             from
             the
             Christian
             faith
             .
             This
             ONELY
             he
             hath
             boldly
             averred
             ,
             but
             shall
             never
             prove
             it
             .
             It
             is
             one
             thing
             to
             prove
             that
             Infidels
             ,
             persecutors
             and
             apostates
             are
             doggs
             and
             swine
             ,
             another
             thing
             to
             prove
             that
             there
             are
             no
             other
             doggs
             and
             swine
             .
             That
             which
             the
             Apostle
             Peter
             saith
             ,
             of
             such
             as
             having
             escaped
             the
             pollutions
             of
             the
             world
             ,
             and
             known
             the
             way
             of
             righteousnesse
             ,
             do
             afterward
             turn
             aside
             from
             the
             holy
             Commandment
             ,
             namely
             ,
             that
             such
             do
             with
             the
             dog
             ●eturn
             to
             the
             vomit
             ,
             and
             with
             the
             sow
             that
             was
             washed
             to
             the
             wallowing
             in
             the
             mire
             ,
             2
             Pet.
             2.
             18
             ,
             20
             ,
             22.
             doth
             belong
             to
             all
             scandalous
             and
             backsliding
             Christians
             ,
             whether
             they
             be
             such
             in
             doctrine
             or
             in
             life
             onely
             ;
             and
             is
             generally
             so
             applied
             by
             Divines
             .
             Erastus
             himself
             ,
             pag.
             207.
             understandeth
             that
             vomit
             and
             puddle
             ,
             2.
             
             Pet.
             2.
             to
             be
             the
             sinful
             pleasures
             of
             the
             world
             ,
             relabuntur
             (
             saith
             he
             ,
             glossing
             upon
             the
             place
             )
             
               ad
               voluptates
               moresque
               hujus
               seculi
            
             .
             And
             Solomon
             saith
             the
             same
             thing
             generally
             of
             an
             ungodly
             wicked
             person
             ,
             Prov.
             26.
             11.
             
             
               As
               a
               dog
               returneth
               to
               his
               vomit
               ,
               so
               a
               fool
               returneth
               to
               his
               folly
               .
            
             Nor
             is
             it
             to
             be
             forgotten
             that
             the
             Apostle
             using
             the
             words
             of
             Epimenides
             ,
             calls
             the
             Cretians
             evil
             beasts
             ,
             Tit.
             1.
             12.
             because
             they
             professed
             to
             know
             God
             ,
             but
             in
             their
             works
             ▪
             denied
             him
             ,
             being
             impure
             ,
             disobedient
             ,
             and
             unto
             every
             good
             work
             reprobate
             .
             Wherefore
             the
             precept
             Matth.
             7.
             6.
             is
             rightly
             applied
             by
             
               Isidorus
               Pelusiota
               ,
               lib.
            
             1.
             
             Epist.
             143.
             to
             the
             denying
             of
             the
             Sacrament
             to
             all
             persons
             of
             an
             unclean
             conversation
             ,
             ▪
             as
             well
             as
             to
             Jews
             and
             Hereticks
             .
             So
             Chrysostome
             doth
             apply
             this
             Text
             to
             the
             excluding
             of
             known
             unworthy
             men
             from
             the
             Sacrament
             ;
             and
             this
             he
             doth
             ,
             Homil.
             1.
             
               de
               compunctione
            
             
             cordis
             ,
             as
             I
             remember
             .
             And
             Hom.
             83
             
               in
               Matth.
            
             he
             hath
             these
             words
             to
             the
             same
             purpose
             .
             
               If
               thou
               hadst
               a
               clear
               fountain
               committed
               to
               thy
               keeping
               ,
               to
               be
               kept
               clean
               by
               thee
               ,
               wouldst
               thou
               let
               filthy
               swine
               come
               and
               puddle
               in
               it
               ?
               how
               much
               more
               the
               fountain
               of
               the
               Blood
               of
               Christ
               ?
            
             Where
             by
             
               filthy
               swine
            
             he
             understandeth
             all
             unworthy
             and
             scandalous
             persons
             whatsoever
             ,
             as
             is
             evident
             by
             that
             which
             follows
             ,
             and
             by
             that
             also
             which
             went
             before
             ,
             where
             he
             gives
             instance
             of
             the
             scandals
             in
             life
             and
             conversation
             .
             And
             upon
             the
             Text
             it self
             ,
             Matth.
             7.
             he
             applieth
             it
             to
             a
             suspension
             of
             all
             such
             as
             were
             not
             acknowledged
             for
             visible
             Saints
             ,
             not
             onely
             from
             receiving
             but
             from
             beholding
             the
             Sacrament
             .
             Hence
             was
             that
             in
             the
             ancient
             Church
             ,
             
               Sancta
               Sanctis
            
             ;
             at
             which
             word
             all
             others
             were
             dismissed
             before
             the
             receiving
             of
             the
             Sacrament
             ,
             who
             were
             not
             accounted
             visible
             Saints
             .
             Hence
             came
             the
             distinction
             of
             
               duplex
               missa
            
             ,
             that
             is
             ,
             
               duplex
               dimissio
               .
               Missa
               catechumenorum
               ,
               &
               missa
               fid●…lium
               .
            
             When
             the
             Catechumens
             were
             dismissed
             ,
             then
             also
             together
             with
             them
             were
             dismissed
             all
             scandalous
             persons
             who
             had
             scandalized
             the
             Church
             ,
             except
             such
             Penitents
             as
             (
             having
             now
             in
             a
             great
             measure
             satisfied
             the
             Church-discipline
             ,
             and
             manifested
             their
             repentance
             publikely
             ,
             according
             to
             certain
             usual
             degrees
             of
             publike
             declaration
             of
             repentance
             )
             were
             permitted
             to
             behold
             the
             giving
             and
             receiving
             of
             the
             Sacrament
             ,
             after
             the
             Catechumens
             were
             gone
             (
             which
             yet
             themselves
             were
             not
             admitted
             to
             partake
             of
             ,
             till
             they
             had
             gone
             thorow
             all
             the
             degrees
             ,
             and
             finished
             the
             whole
             course
             of
             publikely
             manifesting
             Repentance
             ;
             onely
             in
             the
             danger
             of
             death
             they
             were
             permitted
             to
             receive
             the
             Sacrament
             ,
             before
             that
             course
             was
             finished
             ,
             if
             they
             should
             desire
             it
             .
             )
             Then
             last
             of
             all
             ,
             after
             the
             Sacrament
             ,
             was
             the
             
               missa
               fidelium
            
             ,
             the
             dismission
             of
             the
             faithful
             .
          
           
             
               Augustine
               ,
               lib.
               de
               fide
               &
               operibus
               ,
               cap.
            
             6.
             so
             applieth
             the
             prohibition
             of
             giving
             holy
             things
             to
             doggs
             ,
             that
             he
             thence
             argueth
             against
             the
             administration
             of
             Baptism
             to
             persons
             living
             in
             adultery
             (
             although
             such
             as
             have
             embraced
             the
             Orthodox
             Doctrine
             )
             which
             is
             also
             the
             scope
             of
             that
             whole
             Book
             .
             Now
             if
             persons
             of
             a
             profane
             Conversation
             ,
             though
             orthodox
             in
             their
             Judgement
             and
             Profession
             ,
             be
             such
             doggs
             as
             ought
             to
             be
             refused
             Baptism
             when
             they
             desire
             it
             ,
             surely
             they
             are
             also
             such
             doggs
             as
             ought
             to
             be
             refused
             the
             Lords
             Supper
             .
          
           
           
             Moreover
             ,
             the
             onely
             seeming
             advantage
             which
             Master
             Prynne
             catcheth
             ,
             is
             from
             the
             word
             doggs
             (
             which
             yet
             is
             no
             advantage
             ;
             for
             that
             is
             applied
             generally
             to
             wicked
             and
             profane
             persons
             in
             the
             Scriptures
             above
             cited
             ▪
             and
             so
             Revel
             .
             22.
             15.
             
             )
             but
             he
             shall
             do
             well
             to
             observe
             the
             word
             swine
             too
             :
             for
             (
             as
             Grotius
             upon
             the
             place
             ,
             following
             Chrysostome
             ,
             doth
             make
             the
             distinction
             )
             the
             doggs
             are
             such
             as
             bark
             and
             contradict
             ;
             the
             swine
             such
             as
             do
             not
             bark
             and
             contradict
             ,
             but
             by
             an
             impure
             life
             (
             saith
             he
             )
             declare
             how
             little
             esteem
             they
             have
             of
             the
             holy
             things
             .
             Which
             difference
             (
             as
             he
             conceives
             )
             the
             Text
             it self
             doth
             hint
             :
             for
             it
             mentioneth
             not
             onely
             the
             turning
             again
             to
             rent
             ,
             which
             is
             the
             dogges
             part
             ,
             but
             the
             trampling
             of
             Pearls
             under
             feet
             ,
             which
             is
             the
             swines
             part
             .
          
           
             Finally
             ,
             this
             Argument
             from
             Matth.
             7.
             hath
             gained
             so
             much
             upon
             
             Erastus
             himself
             ,
             lib.
             3.
             cap.
             3.
             that
             he
             restricteth
             himself
             to
             the
             admission
             of
             such
             onely
             to
             the
             Sacrament
             as
             acknowledge
             and
             confesse
             their
             fault
             ,
             promise
             amendment
             ,
             and
             desire
             to
             use
             the
             Sacraments
             rightly
             with
             the
             rest
             ,
             so
             far
             as
             we
             are
             able
             to
             judge
             .
             Which
             concession
             will
             go
             far
             .
          
        
         
           
           
             
               CHAP.
               XVI
            
             .
             An
             Argument
             of
             Erastus
             (
             drawn
             from
             the
             Baptism
             of
             John
             )
             ●gainst
             the
             excluding
             of
             scandalous
             sinners
             from
             the
             Lords
             Supper
             ,
             ●xamined
             .
          
           
             THe
             strongest
             Arguments
             of
             Erastus
             drawn
             from
             the
             Old
             Testament
             ,
             I
             have
             before
             discussed
             .
             Another
             Argument
             of
             his
             which
             deserveth
             an
             Answer
             (
             for
             I
             take
             him
             in
             his
             greatest
             strength
             )
             is
             this
             .
             
               Iohn
               Baptist
            
             (
             saith
             he
             )
             did
             baptize
             all
             ,
             none
             excepted
             ,
             who
             came
             to
             him
             to
             be
             baptized
             ;
             yea
             ,
             even
             the
             Pharisees
             and
             Sadduces
             ,
             whom
             yet
             he
             called
             
               a
               generation
               of
               Vipers
            
             .
          
           
             Answer
             .
             1.
             
             They
             that
             were
             baptized
             by
             Iohn
             ,
             did
             confesse
             their
             sins
             ,
             and
             professe
             Repentance
             ;
             and
             l
             Erastus
             himself
             brings
             in
             
               Iohn
               Baptist
            
             speaking
             to
             those
             Pharisees
             on
             this
             manner
             .
             I
             do
             not
             see
             into
             your
             hearts
             ,
             but
             he
             that
             cometh
             after
             me
             ,
             hath
             his
             fan
             in
             his
             hand
             ,
             and
             will
             separate
             the
             chaff
             from
             the
             wheat
             :
             so
             that
             though
             ye
             may
             deceive
             me
             with
             a
             feigned
             repentance
             ,
             yet
             you
             cannot
             deceive
             him
             .
             Hereupon
             Erastus
             concludeth
             ,
             that
             the
             Ministers
             of
             the
             Gospel
             ought
             not
             to
             deny
             the
             Sacraments
             to
             those
             that
             professe
             repentance
             ,
             and
             ought
             not
             take
             upon
             them
             to
             judge
             of
             mens
             hearts
             whether
             they
             do
             truely
             and
             unfeignedly
             repent
             .
             m
             Now
             all
             this
             maketh
             for
             the
             suspension
             
             from
             the
             Sacrament
             of
             all
             such
             as
             do
             not
             confesse
             their
             sins
             ,
             nor
             professe
             repentance
             for
             the
             same
             :
             The
             drunkard
             that
             will
             not
             confesse
             his
             drunkennesse
             ,
             the
             unclean
             person
             that
             will
             not
             confesse
             his
             uncleannesse
             ,
             the
             Sabbath-breaker
             that
             will
             not
             confesse
             his
             breach
             of
             the
             Sabbath
             ,
             are
             by
             this
             ground
             to
             be
             excluded
             ;
             and
             so
             of
             other
             scandalous
             persons
             .
             We
             are
             not
             to
             judge
             of
             mens
             hearts
             ▪
             ,
             but
             we
             are
             to
             judge
             of
             the
             external
             sign●s
             of
             repentance
             ,
             whether
             sin
             be
             confessed
             ,
             and
             repentance
             declared
             by
             some
             hopeful
             signes
             or
             not
             .
          
           
             2.
             
             Neither
             doth
             his
             argument
             fully
             reach
             admission
             to
             the
             Lords
             Table
             ,
             where
             some
             further
             and
             more
             exact
             proof
             must
             be
             had
             of
             ones
             fitnesse
             and
             qualification
             for
             the
             communion
             of
             Saints
             .
             Even
             those
             that
             are
             of
             age
             when
             they
             are
             baptized
             are
             but
             Incipientes
             :
             when
             they
             come
             to
             the
             Lords
             Table
             they
             are
             proficientes
             :
             There
             is
             some
             more
             required
             in
             proficients
             ,
             then
             in
             Novices
             and
             beginners
             :
             as
             there
             is
             more
             required
             to
             fit
             one
             for
             strong
             meat
             th●n
             for
             milk
             .
          
           
             3.
             
             It
             is
             also
             a
             question
             whether
             those
             Pharisees
             that
             came
             to
             the
             baptisme
             of
             Iohn
             were
             indeed
             baptized
             of
             him
             n
             Tostatus
             tells
             us
             some
             think
             they
             were
             not
             baptized
             ,
             and
             they
             prove
             it
             from
             Luk.
             7.
             29
             30.
             
             
               And
               all
               the
               People
               that
               heard
               him
               and
               the
               Publicans
               justifie●…
               God
               ,
               being
               baptized
               with
               the
               Baptisme
               of
               John.
               But
               the
               Pharisees
               and
               Lawyers
               rejected
               the
               Counsel
               of
               God
               against
               thems●…lves
               ,
               being
               not
               baptized
               of
               him
               .
            
             There
             is
             a
             controversie
             whether
             th●se
             be
             the
             words
             of
             our
             Saviour
             Christ
             ,
             or
             of
             the
             Evangelist
             Luke
             .
             But
             there
             can
             be
             no
             controversie
             of
             this
             ,
             that
             the
             Pharisees
             and
             Lawye●s
             were
             not
             baptized
             of
             Iohn
             ,
             but
             the
             people
             and
             the
             pu●licans
             were
             .
             Which
             may
             very
             well
             be
             extended
             to
             those
             Pharisees
             of
             whom
             we
             read
             Matth.
             3.
             7.
             
             For
             the
             holy
             Ghost
             having
             said
             of
             the
             people
             ,
             that
             they
             were
             baptized
             of
             Iohn
             in
             Iordan
             ,
             confessing
             their
             sins
             ,
             he
             saith
             no
             such
             thing
             of
             the
             Pharisees
             ,
             but
             onely
             that
             they
             came
             to
             his
             Baptisme
             (
             whether
             to
             see
             the
             fashion
             and
             the
             new
             Ceremony
             ,
             or
             whether
             with
             an
             intention
             to
             be
             baptized
             )
             after
             which
             we
             read
             no
             more
             but
             that
             Iohn
             gave
             them
             a
             most
             sharp
             admonition
             ,
             and
             called
             them
             a
             generation
             of
             vipers
             ,
             and
             told
             them
             that
             they
             should
             not
             glory
             in
             being
             Abrahams
             children
             :
             Whereupon
             it
             may
             seem
             they
             went
             away
             displeased
             and
             unbaptized
             .
             But
             
             when
             I
             compare
             the
             Evangelists
             together
             ,
             that
             which
             appears
             to
             me
             to
             be
             meant
             Matth.
             3.
             7.
             concerning
             many
             of
             the
             Pharisees
             comming
             to
             the
             Baptisme
             of
             Iohn
             ,
             is
             that
             they
             were
             sent
             from
             Ierusalem
             with
             a
             message
             to
             ask
             
               Iohn
               ,
               Who
               art
               thou
            
             ?
             For
             they
             who
             were
             sent
             upon
             that
             message
             were
             of
             the
             Pharisees
             ,
             Iohn
             1.
             24.
             and
             they
             were
             sent
             to
             Bethabara
             beyond
             Iordan
             where
             Iohn
             was
             baptizing
             ,
             Iohn
             1.
             28.
             and
             a
             part
             of
             Iohns
             answer
             to
             them
             was
             ,
             
               I
               baptize
               with
               water
               ,
               but
               there
               standeth
               one
               among
               you
               whom
               ye
               know
               not
               :
            
             &c.
             Iohn
             1.
             26.
             
             In
             both
             passages
             Iohn
             speaks
             of
             him
             that
             was
             to
             come
             after
             him
             ,
             whom
             he
             preferreth
             before
             himself
             .
             In
             both
             ,
             he
             professeth
             that
             he
             could
             do
             no
             more
             but
             baptize
             with
             Water
             or
             Ministerially
             .
             In
             both
             ,
             he
             saith
             he
             was
             not
             worthy
             to
             unloose
             the
             latchet
             of
             Christs
             shoe
             .
             So
             that
             many
             of
             the
             circumstances
             do
             agree
             with
             the
             story
             ,
             Matth.
             3.
             and
             the
             other
             circumstances
             are
             not
             inconsistent
             .
             In
             the
             other
             Evangelists
             it
             is
             ,
             
               I
               baptize
               you
               with
               water
            
             :
             But
             that
             proves
             not
             that
             the
             Pharisees
             who
             were
             sent
             to
             Iohn
             ,
             were
             baptized
             ,
             for
             Luke
             doth
             plainly
             apply
             those
             words
             to
             the
             people
             Luke
             3.
             15.
             16.
             18.
             
             But
             when
             the
             Pharisees
             asked
             
               Iohn
               ,
               Why
               baptizest
               thou
               &c.
            
             the
             answer
             to
             them
             was
             not
             
               I
               baptize
               you
               with
               Water
            
             ,
             but
             
               I
               baptize
               with
               Water
            
             .
             o
             The
             Centurists
             think
             that
             the
             Pharisees
             who
             were
             sent
             from
             Ierusalem
             to
             Iohn
             to
             ask
             him
             
               Who
               art
               thou
               ?
               John
            
             1.
             were
             not
             sent
             from
             any
             good
             esteem
             which
             was
             had
             of
             Iohn
             ,
             but
             from
             malice
             ,
             and
             an
             intent
             to
             quarrel
             with
             him
             .
             This
             they
             prove
             because
             Iohn
             saith
             to
             them
             
               O
               Generation
               of
               Vipers
               ,
               who
               hath
               forewarned
               you
               to
               flee
               from
               the
               wrath
               to
               come
               ?
            
             Which
             insinuateth
             a
             coincidency
             of
             these
             two
             stories
             related
             Matth.
             3.
             and
             Iohn
             1.
             
             p
             Salmeron
             thinks
             that
             message
             was
             sent
             to
             Iohn
             out
             of
             honour
             and
             respect
             to
             him
             ,
             and
             he
             endeavours
             to
             confute
             the
             Centurists
             ,
             but
             among
             all
             his
             answers
             he
             doth
             not
             averre
             (
             which
             had
             been
             his
             best
             reply
             ,
             if
             he
             had
             thought
             it
             probable
             )
             that
             those
             words
             
               O
               Generation
               of
               Vipers
            
             ,
             were
             not
             spoken
             to
             the
             Pharisees
             that
             were
             sent
             from
             
               Ierusalem
               to
               Iohn
            
             .
             Yea
             q
             Salmeron
             himself
             doth
             in
             another
             place
             observe
             divers
             coincidencies
             between
             the
             story
             of
             that
             which
             passed
             between
             Iohn
             ,
             and
             the
             Pharisees
             that
             came
             to
             his
             baptism
             ;
             and
             the
             story
             of
             that
             which
             passed
             between
             Iohn
             and
             the
             Pharisees
             that
             were
             sent
             to
             him
             from
             Ierusalem
             .
          
           
           
             4.
             
             Erastus
             argueth
             from
             the
             admission
             of
             a
             generation
             of
             Vipers
             to
             Baptisme
             ,
             to
             prove
             the
             lawfulnesse
             of
             admitting
             a
             generation
             of
             Vipers
             to
             the
             Lords
             Supper
             .
             But
             I
             argue
             contrariwise
             .
             Such
             persons
             as
             desire
             to
             be
             received
             into
             the
             Church
             by
             Baptisme
             ,
             if
             they
             be
             prophane
             and
             scandal
             us
             persons
             ,
             ought
             not
             to
             be
             baptized
             but
             refused
             baptisme
             ,
             as
             Augustine
             proveth
             in
             his
             Book
             
               De
               Fide
               &
               Operibus
            
             .
             Therefore
             prophane
             and
             scandalous
             persons
             ought
             much
             lesse
             be
             admitted
             unto
             the
             Lords
             Supper
             .
             Of
             which
             Argument
             more
             before
             .
             I
             conclude
             with
             the
             r
             Centurists
             .
             
               Iohn
               did
               not
               cast
               pearls
               before
               swine
               :
               he
               did
               not
               admit
               rashly
               any
               that
               would
               to
               Baptisme
               ,
               but
               such
               as
               confessed
               their
               sins
               ,
               that
               is
               ,
               onely
               such
               as
               were
               tryed
               and
               did
               repent
               ,
               but
               the
               contumacious
               and
               the
               defenders
               of
               their
               impieties
               or
               crimes
               he
               did
               reject
               .
            
          
        
         
           
           
             
               CHAP.
               XVII
            
             .
             Antiquity
             for
             the
             suspension
             of
             all
             scandalous
             persons
             from
             the
             Sacrament
             ,
             even
             such
             as
             were
             admitted
             to
             other
             publik
             Ordinances
             .
          
           
             MR.
             Prynn
             in
             his
             first
             Quaere
             would
             have
             us
             beleeve
             that
             in
             the
             primitive
             times
             scandalous
             sinners
             were
             ever
             excommunicated
             and
             wholy
             cast
             out
             of
             the
             Church
             ,
             and
             sequestred
             from
             all
             other
             Ordinances
             ,
             as
             well
             as
             from
             the
             Sacrament
             ;
             
               And
               since
            
             (
             saith
             he
             )
             
               in
               the
               primitive
               times
               (
               as
               is
               evident
               by
               Tertullians
               Apologie
            
             cap.
             39.
             
             De
             poenitentia
             lib.
             
               and
               others
               )
               scandalous
               persons
               were
               ever
               excommunicated
               and
               wholy
               cast
               out
               of
               the
               Church
            
             (
             extra
             gregem
             dati
             )
             
               not
               barely
               sequestred
               from
               the
               Sacrament
               .
            
             But
             for
             further
             clearing
             of
             the
             ancient
             discipline
             concerning
             suspension
             ,
             I
             have
             thought
             good
             here
             to
             take
             notice
             of
             the
             particulars
             following
             .
          
           
             First
             ,
             That
             great
             Antiquary
             s
             Albaspinaeus
             ,
             proving
             that
             Church
             communion
             or
             fellowship
             was
             anciently
             larger
             than
             partaking
             of
             the
             Sacrament
             of
             the
             Lords
             Supper
             ;
             he
             proves
             it
             by
             this
             Argument
             ,
             because
             many
             of
             those
             who
             had
             scandalously
             fallen
             ,
             were
             admitted
             to
             communion
             with
             the
             Church
             in
             prayer
             and
             all
             other
             Ordinances
             ,
             the
             Eucharist
             onely
             excepted
             .
          
           
           
             Next
             ,
             It
             is
             well
             known
             to
             the
             searchers
             of
             Antiquity
             ,
             that
             there
             were
             four
             degrees
             of
             publike
             declaration
             of
             repentance
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             :
             Which
             the
             Latines
             call
             
               fl●…us
               ,
               auditio
               ,
               substratio
               ,
               consistentia
               :
            
             After
             all
             which
             followed
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             the
             participation
             of
             the
             Sacrament
             ,
             which
             they
             were
             at
             last
             admitted
             unto
             ,
             and
             is
             therefore
             mentioned
             by
             some
             as
             the
             fifth
             degree
             ,
             though
             (
             to
             speak
             properly
             )
             it
             was
             not
             poenal
             ,
             nor
             any
             degree
             of
             censure
             as
             the
             other
             four
             were
             .
             First
             ,
             The
             penitent
             was
             kept
             weeping
             at
             the
             Church
             door
             ,
             beseeching
             those
             that
             went
             in
             to
             pray
             for
             him
             :
             thereafter
             he
             was
             admitted
             to
             hear
             the
             Word
             afar
             off
             among
             the
             Catechumens
             :
             In
             the
             third
             place
             there
             was
             a
             preparatory
             reconciliation
             or
             reception
             into
             the
             Church
             ,
             with
             prayer
             and
             imposition
             of
             hands
             ,
             which
             being
             done
             ,
             the
             man
             was
             in
             some
             sort
             admitted
             into
             Christian
             fellowship
             ,
             and
             acknowledged
             for
             a
             brother
             ,
             yet
             after
             the
             Word
             and
             Prayer
             .
             he
             went
             forth
             with
             the
             Catechumens
             before
             the
             Sacrament
             .
             But
             there
             was
             a
             fourth
             degree
             after
             all
             this
             ;
             he
             might
             stay
             in
             the
             Church
             ,
             and
             see
             and
             hear
             in
             the
             celebration
             of
             the
             Sacrament
             ,
             after
             the
             Catechumens
             and
             the
             three
             first
             sort
             of
             penitents
             were
             dismissed
             ,
             yet
             still
             he
             was
             suspended
             from
             partaking
             of
             the
             Sacrament
             ,
             for
             a
             certain
             time
             after
             he
             was
             brought
             to
             this
             fourth
             and
             last
             step
             :
             t
             So
             cautious
             were
             those
             Ancients
             in
             admitting
             of
             men
             to
             the
             Sacrament
             ,
             till
             they
             perceived
             lasting
             ,
             continuing
             ,
             clear
             ,
             and
             real
             evidences
             of
             true
             repentance
             .
             Three
             of
             the
             degrees
             above-mentioned
             are
             found
             in
             the
             Canons
             of
             the
             Councel
             of
             Ancyra
             .
             and
             of
             the
             Councel
             of
             Nice
             ,
             namely
             the
             three
             last
             .
             The
             first
             which
             did
             not
             admit
             a
             man
             so
             much
             as
             into
             the
             Church
             to
             the
             hearing
             of
             the
             Word
             ,
             as
             it
             was
             afterwards
             added
             ,
             so
             it
             is
             not
             so
             justisicable
             as
             the
             other
             three
             .
             But
             here
             is
             the
             point
             I
             desire
             may
             be
             well
             observed
             ,
             that
             of
             old
             in
             the
             fourth
             and
             
             fifth
             ,
             yea
             in
             the
             third
             Century
             ,
             u
             men
             were
             admitted
             not
             only
             to
             the
             hearing
             of
             the
             Word
             ,
             but
             to
             prayer
             with
             the
             Church
             ,
             who
             yet
             were
             not
             admitted
             to
             the
             Sacrament
             of
             the
             Lords
             Supper
             .
          
           
             x
             The
             Councel
             of
             Ancyra
             held
             about
             the
             year
             308.
             
             Can.
             16.
             appointeth
             some
             scandalous
             persons
             to
             shew
             publike
             signes
             of
             repentance
             for
             15.
             years
             ,
             before
             they
             be
             admitted
             to
             fellowship
             with
             the
             Church
             in
             prayer
             :
             and
             for
             5.
             years
             thereafter
             to
             be
             kept
             off
             from
             the
             Sacrament
             .
          
           
             y
             The
             Councel
             of
             Nice
             doth
             plainly
             intimate
             the
             same
             thing
             ,
             That
             some
             were
             admitted
             to
             Prayer
             ,
             but
             not
             to
             the
             Sacrament
             .
             The
             different
             steps
             of
             the
             reception
             of
             those
             that
             had
             fallon
             may
             be
             likewise
             proved
             from
             z
             the
             Councel
             of
             Arles
             .
          
           
             
               I.
               Mich.
               Dilherrus
               Lib.
            
             2.
             
             
               Electorum
               Cap.
            
             1.
             
             After
             the
             mention
             of
             those
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             doth
             observe
             that
             as
             Antiquity
             did
             goe
             too
             far
             ,
             so
             the
             later
             times
             have
             fallen
             too
             short
             .
             
               And
               this
               is
               a
               chief
               cause
               why
               Christian
               Religion
               doth
               hear
               very
               ill
               among
               many
               ,
               because
               Ecclesiastical
               Discipline
               hath
               waxed
               cold
            
             *
             So
             much
             by
             the
             way
             .
          
           
             This
             of
             the
             several
             degrees
             of
             Penitents
             .
             I
             shall
             yet
             
             further
             insist
             upon
             ,
             because
             this
             alone
             will
             prove
             that
             we
             have
             Antiquity
             for
             us
             .
             a
             
               Gregorius
               Thaumaturgus
            
             in
             his
             Canonical
             Epistle
             concerning
             those
             who
             in
             the
             time
             of
             the
             incursion
             of
             the
             Barbarians
             ,
             had
             eaten
             things
             sacrificed
             to
             Idols
             ,
             and
             had
             committed
             other
             scandalous
             sins
             ;
             doth
             plainly
             distinguish
             these
             five
             things
             thus
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               The
               weeping
               is
               without
               the
               gate
               of
               the
               Church
               ,
               where
               the
               sinner
               must
               stand
               ,
               beseeching
               the
               faithfull
               that
               come
               in
               to
               pray
               for
               him
               .
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               The
               hearing
               is
               within
               the
               Gate
               in
               the
               Porch
               ,
               where
               the
               sinner
               may
               come
               no
               nearer
               then
               the
               Catechumens
               ,
               and
               thence
               go
               out
               again
               .
               &c.
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               The
               substration
               is
               that
               standing
               within
               the
               Church
               door
               ,
               he
               go
               forth
               with
               the
               Catechumens
               .
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               The
               consistency
               is
               that
               he
               stand
               still
               together
               with
               the
               faithful
               ,
               and
               do
               not
               go
               forth
               with
               the
               Catechumens
               .
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               In
               the
               last
               place
               the
               participation
               of
               the
               holy
               Mysteries
               or
               Sacrament
               .
            
             He
             that
             will
             read
             the
             Epistles
             of
             
               Basilius
               magnus
            
             to
             Amphilochius
             will
             find
             these
             five
             degrees
             more
             particularly
             distinguished
             ,
             applyed
             to
             several
             cases
             ,
             and
             bounded
             by
             distinct
             intervalls
             of
             time
             .
             It
             were
             too
             long
             to
             transcribe
             all
             :
             b
             I
             shall
             onely
             give
             you
             some
             most
             plain
             passages
             to
             prove
             that
             there
             was
             in
             Basils
             time
             a
             suspension
             from
             the
             Sacrament
             of
             the
             Lords
             Supper
             alone
             ,
             or
             that
             a
             man
             was
             suspended
             from
             the
             Sacrament
             ,
             when
             he
             was
             not
             suspended
             from
             hearing
             and
             praying
             among
             the
             faithful
             .
          
           
             For
             further
             confirmation
             of
             the
             same
             thing
             ,
             read
             
               Conc.
               Ancyr
               .
               Can.
            
             4.
             
             Can.
             5.
             
             Can.
             6.
             
             Can.
             7.
             
             Can.
             8.
             
             Can.
             9.
             
             
               Co●…t
               .
               Nican
               .
               Can.
            
             11.
             
             Can.
             12.
             
             Can.
             13.
             
             Can.
             14.
             
             I
             do
             not
             mean
             to
             
             approve
             the
             too
             great
             severity
             of
             this
             ancient
             Discipline
             ,
             nor
             do
             I
             hold
             it
             agreeable
             to
             the
             Will
             of
             Christ
             ,
             that
             such
             as
             give
             good
             signes
             of
             true
             Repentance
             ,
             and
             do
             humbly
             confesse
             and
             really
             forsake
             their
             sin
             ,
             having
             also
             made
             publike
             declaration
             of
             their
             Repentance
             to
             the
             Church
             for
             removing
             the
             publike
             scandal
             ,
             ought
             notwithstanding
             of
             all
             this
             ,
             to
             be
             suspended
             from
             the
             Sacrament
             when
             they
             desire
             to
             receiv●
             it
             .
             For
             the
             Word
             doth
             not
             warrant
             the
             suspending
             of
             scandalous
             sinners
             from
             the
             Sacrament
             ,
             until
             such
             a
             set
             determinate
             time
             be
             expired
             ,
             but
             onely
             till
             they
             give
             sufficient
             evidence
             of
             Repentance
             .
             But
             setting
             aside
             this
             and
             such
             like
             circumstances
             ,
             the
             thing
             it self
             ,
             the
             suspending
             of
             a
             scandalous
             person
             from
             the
             Sacrament
             ,
             who
             is
             not
             nor
             ought
             not
             to
             be
             suspended
             from
             assembling
             ,
             hearing
             ,
             and
             praying
             with
             the
             Church
             ,
             is
             the
             Will
             of
             Christ
             ,
             as
             I
             have
             proved
             ,
             and
             was
             the
             commendable
             practice
             of
             the
             Ancient
             Church
             ,
             which
             is
             the
             point
             I
             now
             prove
             against
             Mr.
             Prynne
             .
          
           
             The
             Councel
             of
             
               Ancyra
               Can.
            
             5.
             16.
             doth
             also
             appoint
             the
             time
             of
             suspension
             from
             the
             Sacrament
             to
             be
             made
             shorter
             or
             longer
             ,
             according
             as
             the
             signes
             of
             true
             Repentance
             should
             sooner
             or
             later
             ,
             more
             or
             lesse
             appear
             in
             the
             offender
             .
             So
             doth
             the
             Councel
             of
             
               Nice
               Can.
            
             12.
             
             And
             the
             Councel
             of
             Carthage
             held
             under
             Honorius
             and
             Theodosius
             the
             lesser
             .
             Can.
             46.
             
          
           
             If
             any
             man
             shall
             obj●ct
             against
             me
             and
             say
             ;
             Peradventure
             the
             Penitents
             before
             spoken
             of
             ,
             were
             onely
             such
             as
             did
             manifest
             their
             repentance
             after
             excommunication
             ,
             and
             these
             several
             degrees
             afore-mentioned
             ,
             were
             but
             the
             degrees
             of
             their
             reception
             or
             admission
             into
             the
             Church
             ,
             so
             that
             all
             this
             shall
             not
             prove
             the
             suspension
             from
             the
             Sacrament
             of
             persons
             not
             excommunicated
             .
             I
             answer
             ,
             he
             that
             will
             think
             so
             ,
             will
             be
             found
             in
             a
             great
             mistake
             :
             and
             my
             Argument
             from
             Antiquity
             will
             yet
             stand
             good
             ,
             for
             suspending
             from
             the
             Sacrament
             persons
             not
             excommunicated
             .
             For
             first
             ,
             neither
             do
             the
             Canons
             of
             the
             Councels
             of
             Ancyra
             ,
             and
             Nice
             ,
             nor
             of
             
               Gregorius
               Thaumaturgus
            
             and
             
               Basilius
               magnus
            
             ,
             nor
             yet
             the
             Commentators
             Zonaras
             and
             Balsamon
             ,
             apply
             these
             five
             degrees
             above
             mentioned
             to
             persons
             who
             had
             been
             excommunicated
             ,
             but
             they
             speak
             generally
             of
             persons
             who
             had
             committed
             scandalous
             sins
             ,
             and
             afterward
             were
             converted
             and
             appeared
             penitent
             :
             for
             instance
             ,
             those
             who
             did
             backslide
             and
             
             fall
             in
             time
             of
             persecution
             ,
             as
             multitudes
             did
             under
             Licinius
             and
             other
             persecuters
             ,
             when
             they
             converted
             and
             professed
             repentance
             ,
             they
             were
             received
             again
             into
             the
             Church
             by
             certain
             steps
             and
             degrees
             ,
             some
             more
             ,
             some
             fewer
             ,
             according
             to
             the
             quality
             of
             their
             offence
             ;
             No
             man
             that
             hath
             searched
             antiquity
             will
             say
             that
             all
             who
             did
             fall
             in
             time
             of
             persecution
             were
             excommunicated
             for
             that
             offence
             ,
             nor
             yet
             that
             they
             were
             all
             put
             to
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             to
             the
             weeping
             at
             the
             Church
             door
             ,
             but
             yet
             all
             of
             them
             ,
             even
             those
             whose
             offence
             was
             least
             (
             as
             the
             Libellatici
             who
             had
             taken
             Writs
             of
             protection
             from
             the
             Enemy
             or
             Persecuter
             )
             were
             put
             to
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             or
             consistentia
             ,
             which
             was
             a
             suspension
             or
             abstention
             from
             the
             Sacrament
             ,
             even
             when
             the
             person
             was
             admitted
             to
             hear
             and
             pray
             with
             the
             Church
             .
             Wherefore
             the
             degrees
             afore-mentioned
             were
             degrees
             of
             receiving
             into
             the
             Communion
             of
             the
             Church
             scandalous
             persons
             professing
             repentance
             .
          
           
             Secondly
             ,
             The
             61.
             
             Canon
             of
             Basil
             to
             Amphilochius
             speaketh
             thus
             .
             
               He
               that
               hath
               stolen
               ,
               if
               repenting
               of
               his
               own
               accord
               he
               accuse
               himself
               ,
               shall
               be
               for
               a
               year
               restrained
               from
               the
               Communion
               of
               the
               holy
               Mysteries
               onely
               .
               But
               if
               he
               be
               convict
               ,
               the
               space
               of
               two
               yeers
               shall
               be
               divided
               to
               him
               unto
               substration
               and
               consistency
               :
               then
               let
               him
               be
               thought
               worthy
               of
               the
               Communion
               .
            
             Will
             any
             man
             imagine
             that
             a
             penitent
             theef
             accusing
             himself
             ,
             was
             excommunicated
             ?
             It
             is
             more
             then
             manifest
             that
             here
             was
             a
             suspension
             of
             an
             offender
             not
             excommunicated
             .
             For
             assoon
             as
             the
             offence
             was
             known
             by
             the
             offenders
             accusing
             of
             himself
             ,
             he
             was
             suspended
             from
             the
             Sacrament
             alone
             for
             a
             year
             ,
             and
             then
             admitted
             to
             the
             Sacrament
             .
             Yea
             he
             that
             was
             convict
             of
             theft
             ,
             was
             not
             by
             this
             Canon
             excommunicated
             ,
             nor
             yet
             put
             either
             to
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             or
             to
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             but
             onely
             to
             the
             third
             and
             fourth
             degrees
             .
          
           
             Thirdly
             ,
             By
             the
             13th
             .
             Canon
             of
             Basil
             to
             Amphilochius
             ,
             he
             that
             had
             killed
             another
             though
             in
             a
             lawful
             war
             ,
             was
             (
             for
             the
             greater
             reverence
             to
             the
             Sacrament
             )
             suspended
             for
             three
             yeers
             ;
             and
             by
             the
             55.
             
             Canon
             ,
             he
             also
             that
             killed
             a
             Robber
             was
             suspended
             from
             the
             Sacrament
             .
             I
             do
             not
             justifie
             these
             Canons
             ,
             but
             only
             I
             cite
             them
             to
             prove
             ,
             that
             by
             the
             Ancient
             Discipline
             Persons
             not
             excommunicated
             were
             suspended
             from
             the
             Sacrament
             :
             for
             no
             man
             can
             imagine
             that
             a
             Souldier
             shedding
             blood
             in
             a
             lawful
             
             war
             ,
             or
             a
             man
             killing
             a
             Robber
             on
             the
             high
             way
             was
             therefor
             excommunicated
             .
          
           
             Fourthly
             ,
             The
             eighth
             general
             Councel
             called
             
               Synodus
               prima
               &
               secunds
            
             ,
             held
             about
             the
             yeer
             869.
             in
             the
             thirteenth
             Canon
             ,
             speaking
             of
             certain
             turbulent
             Schismaticks
             (
             not
             being
             of
             the
             Clergie
             as
             the
             Canon
             speaketh
             ,
             but
             Laicks
             or
             Monks
             )
             appointeth
             this
             censure
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               Let
               them
               be
               totally
               or
               altogether
               separated
               from
               the
               Church
               .
            
             Which
             intimateth
             that
             there
             was
             a
             lesser
             degree
             of
             being
             separated
             or
             suspended
             from
             communion
             with
             the
             Church
             .
             Zonaras
             upon
             that
             Canon
             doth
             so
             understand
             it
             ,
             and
             distinguisheth
             a
             double
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             c
             
               For
               it
               is
               also
               a
               separation
            
             (
             saith
             he
             )
             
               to
               be
               excluded
               or
               restrained
               from
               the
               receiving
               of
               the
               Divine
               Mysteries
               onely
               .
               But
               there
               is
               another
               separation
               ,
               which
               is
               to
               be
               cast
               out
               of
               the
               Church
               ,
               which
               the
               Canon
               calleth
               a
               total
               separation
               ,
               as
               being
               the
               heavier
               or
               greater
               Censure
               .
            
             Which
             is
             the
             very
             same
             distinction
             with
             that
             which
             was
             afterward
             expressed
             under
             the
             terms
             of
             
               major
               &
               minor
            
             ,
             the
             greater
             and
             lesser
             excommunication
             .
             For
             which
             also
             I
             shall
             give
             you
             another
             proof
             as
             clear
             and
             older
             too
             ,
             taken
             from
             the
             61.
             
             Canon
             of
             the
             sixth
             general
             Councel
             ,
             where
             it
             is
             decreed
             that
             those
             who
             resort
             to
             Magicians
             ,
             Charmers
             ,
             Fortune-tellers
             ,
             and
             such
             others
             who
             professe
             curious
             and
             unlawful
             arts
             ,
             shall
             fall
             under
             the
             Canon
             of
             six
             years
             separation
             .
             
               But
               as
               for
               those
               who
               per●…ist
               in
               such
               things
               ,
               and
               do
               not
               turn
               away
               nor
               flee
               from
               these
               pernicious
               and
               Heathenish
               studies
               ,
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               We
               appoint
               them
               to
               be
               altogether
               cast
               out
               of
               the
               Church
               .
            
             Mark
             the
             gradation
             in
             the
             Canon
             ,
             and
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             And
             hear
             Balsamon
             his
             explanation
             upon
             it
             .
             
               Note
               from
               this
               present
               Canon
            
             (
             saith
             he
             )
             
               that
               he
               who
               sinneth
               and
               converteth
               ,
               obtaineth
               favour
               ,
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               and
               is
               punished
               in
               a
               lesser
               measure
               ;
               But
               he
               who
               persevereth
               in
               the
               evil
               ,
               and
               is
               not
               willingly
               reduced
               to
               that
               which
               is
               better
               ,
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               is
               greatly
               punished
               .
               For
               here
               also
               he
               that
               commeth
               and
               confesseth
               the
               sin
               ,
               is
               to
               be
               punished
               with
               six
               yeers
               segregation
               :
               but
               he
               that
               persevereth
               in
               the
               evil
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               is
               to
               be
               east
               out
               or
               expelled
               from
               the
               Church
               :
            
             adde
             what
             he
             had
             said
             before
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               and
               shall
               not
               thenceforth
               converse
               with
               the
               Orthodox
               .
            
             Which
             intimateth
             as
             plainly
             as
             any
             thing
             can
             be
             ,
             that
             there
             was
             an
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             a
             segregation
             
             or
             sequestration
             used
             in
             the
             ancient
             Church
             ,
             which
             was
             a
             lesser
             censure
             than
             casting
             out
             of
             the
             Church
             and
             from
             the
             company
             of
             Church-members
             .
             Zonaras
             seemeth
             to
             understand
             the
             Canon
             otherwise
             .
             (
             for
             he
             saith
             nothing
             of
             the
             offenders
             converting
             and
             confessing
             his
             sin
             before
             the
             six
             years
             segregation
             ;
             but
             that
             for
             the
             offence
             it self
             (
             committed
             ,
             not
             confessed
             )
             a
             man
             was
             segregated
             six
             years
             ,
             and
             afterward
             if
             he
             did
             not
             repent
             but
             continue
             in
             the
             offence
             ,
             that
             then
             he
             was
             to
             be
             cut
             off
             ,
             and
             cast
             out
             of
             the
             Church
             :
             wherein
             as
             I
             take
             it
             ,
             he
             did
             explain
             the
             mind
             of
             the
             Councel
             ,
             better
             then
             Balsamon
             .
             However
             in
             that
             point
             which
             I
             now
             prove
             ,
             they
             are
             most
             harmonious
             ,
             namely
             concerning
             a
             greater
             and
             lesser
             excommunication
             .
             
               Wherefore
               also
               the
               Fathers
               of
               this
               Synod
            
             (
             saith
             
               Zonaras
               )
               did
               ordain
               those
               who
               do
               such
               a
               thing
               ,
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               to
               be
               segregated
               for
               six
               years
               ,
               &c.
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               but
               if
               they
               continue
               therein
               ,
               to
               be
               also
               cut
               off
               from
               the
               Church
               .
            
          
           
             Fifthly
             ,
             To
             suppose
             that
             there
             were
             no
             Poenitentes
             in
             the
             Ancient
             Church
             but
             such
             as
             were
             Excommunicati
             ,
             were
             a
             greater
             error
             then
             that
             it
             should
             need
             any
             Confutation
             .
             Yea
             there
             were
             some
             poenitents
             who
             did
             of
             their
             own
             accord
             confesse
             their
             offences
             which
             could
             not
             have
             been
             otherwise
             known
             but
             by
             such
             voluntary
             confession
             :
             and
             those
             saith
             
               Zonaras
               Annot.
               in
               Conc.
               Carth.
               Can.
            
             46.
             were
             most
             properly
             called
             Poenitents
             ,
             I
             hope
             no
             man
             will
             imagine
             that
             such
             were
             excommunicated
             .
             But
             so
             it
             was
             that
             all
             the
             Poenitents
             (
             even
             such
             as
             had
             neither
             been
             excommunicated
             nor
             yet
             forensically
             convict
             by
             proof
             of
             scandal
             ,
             but
             did
             voluntarily
             confesse
             and
             convert
             )
             were
             for
             some
             season
             kept
             back
             from
             the
             Sacrament
             ,
             as
             is
             manifest
             by
             that
             instance
             given
             out
             of
             
               Basilius
               magnus
            
             ,
             of
             theft
             voluntarily
             confessed
             ,
             for
             which
             notwithstanding
             the
             offender
             was
             for
             a
             year
             suspended
             from
             the
             Sacrament
             .
          
           
             Sixthly
             ,
             It
             is
             manifest
             that
             there
             were
             several
             degrees
             of
             censure
             upon
             Bishops
             and
             Presbyters
             .
             They
             were
             sometime
             suspended
             from
             giving
             the
             Sacrament
             ,
             and
             as
             it
             were
             sequestred
             from
             the
             exercise
             of
             their
             Ministery
             ,
             which
             suspension
             or
             sequestration
             is
             sometimes
             called
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             to
             be
             separate
             ,
             sometimes
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             to
             be
             sequestred
             from
             communion
             ,
             to
             wit
             in
             the
             exercise
             of
             the
             Ministery
             ,
             or
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             not
             to
             minister
             
             There
             was
             a
             higher
             censure
             then
             this
             ,
             which
             was
             deposition
             or
             degradation
             ,
             called
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             the
             honour
             or
             degree
             of
             Presbytership
             to
             be
             taken
             away
             ;
             Basils
             phrase
             is
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             they
             are
             deposed
             from
             their
             degree
             .
             These
             two
             censures
             ,
             a
             suspension
             or
             sequestration
             from
             the
             Ministery
             ,
             and
             a
             total
             deposition
             from
             the
             Ministery
             are
             distinguished
             by
             the
             eighteenth
             Canon
             of
             the
             Councel
             of
             Ancyra
             ,
             and
             the
             sixteenth
             Canon
             of
             the
             Councel
             of
             Nic●…
             ,
             compared
             with
             the
             fifteenth
             Canon
             of
             those
             called
             the
             Apostles
             ,
             (
             which
             certainly
             were
             not
             the
             Apostles
             ,
             yet
             are
             ancient
             )
             See
             also
             
               Zonaras
               in
               Can.
               11.
               
               Apost
               .
            
             Likewise
             both
             him
             and
             
               Balsamon
               in
               Conc.
               Nic.
               Can.
            
             16.
             
             Again
             there
             was
             somthing
             beyond
             all
             this
             ,
             which
             was
             excommunication
             or
             to
             be
             wholy
             cast
             out
             of
             the
             Church
             ,
             a
             censure
             sometime
             not
             inflicted
             when
             the
             former
             were
             :
             For
             a
             Minister
             might
             be
             suspended
             ,
             yea
             deposed
             from
             his
             Ministery
             ,
             yet
             permitted
             to
             communicate
             or
             receive
             the
             Sacrament
             among
             the
             people
             ,
             as
             is
             plainly
             determined
             Can.
             15.
             
             Apost
             .
             and
             Can.
             32
             ▪
             
               Basilii
               ad
               Amphil.
            
             If
             there
             were
             such
             degrees
             of
             censure
             appointed
             for
             Bishops
             and
             Presbyters
             ,
             how
             shall
             we
             suppose
             that
             there
             was
             no
             lesse
             censure
             for
             Church-members
             then
             excommunication
             ?
             For
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             to
             a
             Minister
             ,
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             to
             one
             of
             the
             people
             ,
             were
             paralel
             .
             Whence
             it
             is
             that
             you
             will
             often
             find
             in
             the
             ancient
             Canons
             ,
             and
             namely
             of
             the
             sixth
             general
             Councel
             ,
             He
             that
             committeth
             such
             a
             fault
             ,
             if
             he
             be
             one
             of
             the
             laity
             ,
             let
             him
             be
             segregated
             ,
             if
             one
             of
             the
             Clergie
             ,
             let
             him
             be
             deposed
             .
             As
             therefore
             a
             further
             censure
             after
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             might
             fall
             upon
             a
             minister
             ;
             so
             a
             further
             censure
             after
             that
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             might
             be
             inflicted
             upon
             one
             of
             the
             people
             .
          
           
             I
             have
             now
             made
             it
             to
             appear
             that
             the
             Practice
             ,
             Discipline
             ,
             and
             Canons
             of
             the
             ancient
             Church
             ,
             are
             for
             us
             in
             this
             present
             controversie
             about
             suspension
             from
             the
             Sacrament
             .
             In
             the
             next
             place
             I
             will
             produce
             particular
             Testimonies
             of
             Fathers
             .
             I
             shall
             take
             them
             as
             they
             fall
             to
             my
             hand
             without
             any
             curious
             order
             .
             I
             begin
             with
             
               Isidorus
               P●…lusiota
            
             who
             flourished
             about
             the
             year
             431.
             or
             (
             as
             others
             say
             )
             440.
             
             In
             the
             first
             Book
             of
             his
             Epistles
             ,
             Epist.
             143
             ,
             to
             Thalel●…us
             he
             disswadeth
             from
             giving
             the
             Sacrament
             to
             three
             sort
             of
             persons
             .
             1.
             
             To
             Jews
             .
             2.
             
             To
             Hereticks
             ,
             of
             both
             which
             he
             saith
             that
             they
             had
             once
             received
             the
             doctrine
             of
             truth
             ,
             
             but
             did
             after
             return
             with
             the
             dog
             to
             the
             vomit
             .
             3.
             
             To
             persons
             of
             a
             prophane
             and
             swinish
             conversation
             .
             d
             Unto
             all
             or
             any
             of
             these
             he
             holds
             it
             unlawful
             to
             give
             the
             Sacrament
             ,
             and
             that
             because
             of
             a
             divine
             prohibition
             ,
             
               Give
               not
               holy
               things
               to
               dogs
               ,
               neither
               cast
               ye
               pearls
               before
               swine
               .
            
             And
             he
             concludeth
             thus
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             For
             saith
             he
             
               the
               giving
               of
               the
               mysteries
               to
               such
               persons
               ,
               is
               unto
               those
               who
               contemptuously
               give
               them
               ,
               a
               breach
               out
               of
               which
               they
               are
               not
               awaked
               .
            
          
           
             
               Dionysius
               Areopagita
            
             (
             whom
             I
             do
             not
             take
             to
             be
             that
             Areopagite
             converted
             by
             
               Paul
               ▪
               Act.
            
             17.
             
             But
             certainly
             he
             is
             an
             Ancient
             Writer
             as
             is
             manifest
             by
             the
             Scholia
             upon
             him
             ,
             written
             by
             Maximus
             who
             flourished
             about
             the
             year
             657.
             
             He
             is
             also
             cited
             by
             the
             sixth
             general
             Councel
             ,
             and
             by
             some
             ancient
             writers
             )
             
               de
               Ecclesiastica
               Hierarchia
               cap.
            
             3.
             part
             .
             3.
             
             Sect.
             6.
             7.
             having
             spoken
             of
             the
             exclusion
             of
             the
             Catechumens
             ,
             Energumens
             ,
             and
             Penitents
             from
             the
             Sacrament
             of
             the
             Lords
             Supper
             ,
             though
             all
             these
             heard
             the
             word
             read
             and
             preached
             ,
             he
             addeth
             that
             unclean
             ,
             carnal
             ,
             prophane
             persons
             in
             whom
             Sathan
             reigneth
             by
             sin
             ,
             are
             worse
             ,
             and
             ought
             much
             lesse
             to
             be
             admitted
             to
             the
             Sacrament
             ,
             then
             those
             who
             were
             bodily
             possessed
             of
             the
             divel
             .
             
               These
               therefore
            
             (
             unclean
             and
             profane
             persons
             )
             
               as
               the
               first
               ,
               and
               much
               rather
               then
               those
            
             (
             Energumens
             )
             
               let
               them
               be
               suspended
               or
               sequestrate
               by
               the
               judicial
               or
               discriminating
               voice
               of
               the
               Minister
               :
               for
               it
               is
               not
               permitted
               unto
               them
               to
               partake
               of
               any
               other
               holy
               thing
               ,
               but
               the
               Ministery
               of
               the
               Word
               ,
               by
               which
               they
               may
               be
               converted
               .
               For
               if
               this
               heavenly
               celebration
               of
               the
               divine
               Mysteries
               ,
               refuse
               or
               repel
               ,
               even
               penitents
               themselves
               (
               although
               they
               were
               sometime
               partakers
               thereof
            
             )
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               not
               admitting
               him
               who
               is
               not
               altogether
               most
               holy
               ,
               &c.
               (
               for
               that
               most
               pure
               voice
               doth
               also
               restrain
               those
               who
               cannot
               be
               joyned
               and
               knit
               together
               with
               such
               as
               do
               worthily
               communicate
               in
               those
               divine
               mysteries
               )
               surely
               the
               multitude
               of
               those
               in
               whom
               vile
               lusts
               and
               passions
               do
               reigne
               ,
               is
               much
               more
               prophane
               ,
               and
               hath
               much
               lesse
               to
               do
               with
               the
               fight
               and
               communion
               of
            
             
             
               these
               holy
               things
            
             .
             The
             old
             Scholiast
             Maximus
             upon
             that
             place
             saith
             thus
             ,
             
               Note
               that
               he
               reckoneth
               together
               with
               the
               Energumens
               those
               that
               continue
               without
               repentance
               in
               the
               allurements
               of
               bodily
               pleasures
               ,
               as
               fornicators
               ,
               lovers
               and
               frequenters
               of
               unlawful
               plaies
               ,
               such
               as
               the
               divine
               Apostle
               having
               mentioned
               ,
               doth
               subjoyn
               with
               such
               a
               one
               no
               not
               to
               eat
               .
            
             Where
             Mr.
             Prynn
             may
             also
             note
             by
             the
             way
             how
             anciently
             1
             Cor.
             5.
             11.
             was
             applied
             ,
             so
             as
             might
             furnish
             an
             argument
             against
             the
             admission
             of
             scandalous
             persons
             to
             the
             Sacrament
             .
             Let
             us
             also
             hear
             the
             Paraphrast
             Pachimeres
             upon
             the
             place
             .
             
               For
               if
               the
               celebration
               of
               the
               divine
               mysteries
               refuse
               even
               those
               who
               are
               in
               the
               very
               course
               of
               repentance
               ,
               not
               admitting
               such
               ,
               because
               they
               are
               not
               throughly
               or
               wholy
               purified
               and
               sanctified
               ,
               as
               it
               were
               proclaiming
               it self
               invisible
               and
               incommunicable
               unto
               all
               who
               are
               not
               worthy
               to
               communicate
               ,
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               much
               more
               they
               who
               are
               yet
               impenitent
               are
               to
               be
               restrained
               from
               it
               .
            
          
           
             If
             you
             please
             to
             search
             further
             ,
             take
             but
             one
             passage
             of
             e
             Cyprian
             ,
             which
             speaks
             plainly
             to
             me
             for
             suspension
             from
             the
             Sacrament
             ,
             for
             he
             sharply
             reproves
             the
             receiving
             to
             the
             Sacrament
             such
             persons
             as
             were
             not
             excommunicate
             (
             for
             if
             they
             had
             ,
             most
             certainly
             he
             had
             mentioned
             that
             as
             the
             most
             aggravating
             circumstance
             )
             but
             having
             committed
             smaller
             offences
             ,
             had
             not
             made
             out
             the
             course
             of
             publike
             manifesting
             their
             repentance
             according
             to
             the
             discipline
             of
             the
             Church
             .
          
           
             If
             we
             shall
             require
             more
             ,
             we
             have
             a
             most
             plain
             Testimony
             of
             
               Iustine
               Martyr
            
             ,
             telling
             us
             that
             at
             that
             time
             they
             admitted
             none
             to
             the
             Lords
             Supper
             except
             those
             onely
             who
             had
             these
             three
             qualifications
             .
             1.
             
             They
             must
             receive
             and
             beleeve
             the
             Doctrine
             preached
             and
             professed
             in
             the
             Church
             .
             2.
             
             They
             must
             be
             washed
             or
             baptized
             unto
             the
             remission
             of
             sins
             and
             regeneration
             .
             3.
             
             They
             must
             be
             such
             as
             live
             according
             to
             the
             rule
             of
             Christ.
             
          
           
           
             
             His
             words
             are
             these
             .
             
               This
               food
               is
               with
               us
               called
               the
               Eucharist
               ,
               which
               is
               lawful
               for
               none
               other
               to
               partake
               of
               ,
               but
               to
               him
               that
               beleeveth
               those
               things
               to
               be
               true
               which
               are
               taught
               by
               us
               ,
               and
               is
               washed
               in
               the
               laver
               for
               remission
               of
               sins
               and
               for
               Regeneration
               ,
               and
               liveth
               so
               as
               Christ
               hath
               delivered
               or
               commanded
               .
            
          
           
             g
             
               Walasridus
               Strabo
            
             (
             a
             diligent
             searcher
             of
             the
             Ancients
             
             which
             were
             before
             him
             ,
             and
             of
             the
             old
             Ecclesiastical
             Rites
             )
             who
             died
             about
             the
             year
             849.
             mentioneth
             this
             suspension
             from
             the
             Sacrament
             ,
             as
             an
             Ecclesiastical
             censure
             received
             from
             the
             Ancient
             Fathers
             :
             and
             he
             gives
             three
             reasons
             for
             it
             ,
             to
             prove
             that
             it
             is
             for
             the
             sinners
             own
             good
             to
             be
             thus
             suspended
             .
             1.
             
             That
             he
             may
             not
             involve
             himself
             in
             greater
             guiltinesse
             .
             2.
             
             That
             he
             may
             not
             be
             chastened
             of
             the
             Lord
             with
             sicknesse
             and
             such
             other
             afflictions
             as
             the
             profanation
             of
             that
             Sacrament
             brought
             upon
             the
             Corinthians
             .
             3.
             
             That
             being
             terrified
             and
             humbled
             ,
             he
             may
             think
             the
             more
             earnestly
             of
             repenting
             and
             recovering
             himself
             .
          
           
             It
             was
             truly
             said
             that
             this
             discipline
             was
             received
             from
             the
             Ancient
             Fathers
             ,
             which
             as
             it
             appeareth
             from
             what
             hath
             been
             already
             said
             ,
             so
             the
             Testimony
             of
             Chrysostome
             must
             not
             be
             forgotten
             .
             He
             in
             his
             tenth
             Homily
             upon
             Matthew
             expounding
             those
             words
             Matth.
             3.
             6.
             
             
               And
               were
               baptized
               of
               him
               in
               Jordan
               ,
               confessing
               their
               sins
               :
            
             noteth
             that
             the
             time
             of
             confession
             belongeth
             to
             two
             sorts
             of
             persons
             :
             to
             the
             prophane
             not
             yet
             initiated
             ;
             and
             to
             the
             baptized
             :
             to
             the
             one
             that
             upon
             their
             repentance
             they
             might
             get
             leave
             to
             partake
             in
             the
             holy
             Mysteries
             :
             to
             the
             other
             that
             being
             washed
             in
             Baptism
             from
             their
             filthinesse
             they
             might
             come
             with
             a
             clean
             Conscience
             to
             the
             Lords
             Table
             .
             His
             meaning
             is
             ,
             That
             neither
             the
             unbaptized
             nor
             scandalous
             livers
             though
             they
             were
             
             baptized
             ,
             might
             be
             admitted
             to
             the
             Lords
             Table
             ,
             whereupon
             he
             concludeth
             :
             
               Let
               us
               therefore
               abstain
               from
               this
               l●…ud
               and
               dissolute
               life
               .
            
             h
             The
             Latin
             Translation
             rendring
             the
             sence
             rather
             then
             the
             words
             ,
             speaketh
             more
             plainly
             .
             But
             there
             is
             a
             most
             full
             and
             plain
             passage
             of
             Chrysostome
             in
             his
             83.
             
             Homily
             upon
             Matthew
             ,
             neer
             the
             end
             thereof
             ,
             where
             he
             saith
             of
             the
             Lords
             Supper
             ,
             
               Let
               no
               cruel
               one
               ,
               no
               unmerciful
               one
               ,
               none
               any
               way
               impure
               ,
               come
               unto
               it
               .
               I
               speak
               these
               things
               both
               to
               you
               that
               do
               receive
               ,
               and
               also
               to
               you
               that
               do
               administer
               .
               Even
               to
               you
               this
               is
               necessary
               to
               be
               told
               ,
               that
               with
               great
               care
               and
               heedfulnes
               you
               distribute
               these
               gifts
               .
               There
               doth
               no
               small
               punishment
               abide
               you
               ,
               if
               you
               permit
               any
               whose
               wickednesse
               you
               know
               ,
               to
               partake
               of
               this
               Table
               :
               for
               his
               blood
               shall
               be
               required
               at
               your
               hands
               .
               If
               therefore
               any
               Captain
               ,
               if
               the
               Consul
               ,
               if
               he
               himself
               that
               wears
               the
               Crown
               come
               unworthily
               ,
               restrain
               him
               ,
               which
               to
               do
               thou
               hast
               more
               authority
               then
               he
               hath
               .
            
             And
             after
             .
             
               But
               if
               you
               say
               how
               shall
               I
               know
               this
               man
               and
               that
               man
               ?
               I
               do
               not
               speak
               of
               those
               that
               are
               unknown
               ,
               but
               of
               those
               that
               are
               known
               .
               I
               tel
               you
               a
               horrible
               thing
               ,
               it
               is
               not
               so
               ill
               to
               have
               among
               you
               those
               that
               are
               bodily
               possessed
               of
               the
               Divel
               ,
               as
               these
               sinners
               which
               I
               speak
               of
               ,
               &c.
               
            
             i
             
               Let
               us
               therefore
               put
               back
               not
               onely
               such
               as
               are
               possessed
               ,
               but
               ALL
               WITHOUT
               DISTINCTION
               WHOM
               WE
               SEE
               TO
               COME
               UNWORTHILY
               ,
               &c.
               
               But
               if
               thou
               thy self
               darest
               not
               put
               him
               back
               ,
               bring
               the
               matter
               to
               me
               ,
               I
               will
               permit
               no
               such
               thing
               to
               be
               done
               .
               I
               will
               sooner
               give
               up
               my
               life
               ,
               than
               I
               will
               give
               the
               body
               of
               the
               Lord
               unworthily
               ;
               and
               sooner
               suffer
               my
               blood
               to
               be
               poured
               out
               ,
               than
               give
               the
               Lords
               blood
               unworthily
               ,
               and
               contrary
               to
               my
               duty
            
             (
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             )
             
               to
               such
               as
               are
               horribly
               scandalous
               .
            
             He
             concludeth
             that
             this
             discipline
             is
             medicinal
             and
             profitable
             in
             the
             Church
             ,
             and
             that
             the
             keeping
             back
             of
             the
             scandalous
             ,
             is
             the
             way
             to
             make
             many
             worthy
             Communicants
             .
          
           
             Can
             any
             man
             imagine
             that
             all
             such
             unworthy
             persons
             were
             excommunicate
             and
             wholy
             cast
             out
             of
             the
             Church
             ?
             Do
             not
             all
             Chrysostomes
             Arguments
             militate
             against
             the
             admission
             of
             any
             scandalous
             and
             unworthy
             person
             known
             to
             be
             such
             ?
             saith
             he
             not
             ,
             that
             all
             simply
             or
             without
             distinction
             whom
             they
             perceived
             to
             come
             unworthily
             were
             to
             be
             put
             back
             ?
             If
             onely
             excommunicate
             persons
             were
             kept
             back
             from
             the
             Sacrament
             ,
             what
             needed
             all
             this
             exhortation
             to
             those
             that
             did
             administer
             the
             Sacrament
             
             to
             be
             so
             careful
             ,
             cautious
             ,
             and
             heedful
             ,
             whom
             they
             would
             admit
             ?
             And
             if
             none
             were
             to
             be
             excluded
             from
             the
             Sacrament
             but
             those
             that
             were
             branded
             with
             the
             publike
             infamy
             of
             excommunication
             ,
             what
             needed
             this
             objection
             to
             be
             moved
             ,
             how
             shall
             I
             know
             such
             ?
          
           
             Moreover
             ,
             Both
             Cyprian
             and
             k
             Ambrose
             do
             most
             plainly
             and
             undeniably
             hold
             forth
             different
             degrees
             of
             Church
             censures
             ,
             and
             l
             Cyprian
             is
             most
             full
             and
             clear
             concerning
             a
             suspension
             from
             the
             Sacrament
             of
             persons
             not
             excommunicated
             nor
             cast
             out
             of
             the
             Church
             .
             For
             answering
             a
             case
             of
             Conscience
             put
             to
             him
             concerning
             certain
             young
             women
             whose
             conversation
             and
             behaviour
             with
             men
             had
             been
             scandalous
             and
             vile
             ,
             he
             resolveth
             that
             so
             many
             of
             them
             as
             did
             professe
             repentance
             ,
             and
             forsake
             such
             scandalous
             conversing
             and
             companying
             together
             ,
             if
             they
             were
             still
             Virgins
             ,
             were
             to
             be
             again
             received
             to
             communicate
             with
             the
             Church
             (
             namely
             in
             the
             Sacrament
             from
             which
             they
             had
             been
             kept
             back
             )
             with
             premonition
             given
             to
             them
             ,
             that
             if
             they
             should
             after
             relapse
             into
             the
             like
             offence
             ,
             they
             should
             be
             cast
             out
             of
             the
             Church
             
               graviore
               censura
            
             with
             a
             heavier
             censure
             :
             but
             that
             if
             they
             were
             found
             to
             have
             lost
             their
             Virginity
             ,
             they
             should
             make
             out
             the
             whole
             course
             of
             publike
             Declaration
             of
             repentance
             ,
             and
             so
             not
             be
             so
             soon
             admitted
             to
             ,
             but
             longer
             susspended
             from
             the
             Sacrament
             .
          
           
             Adde
             hereunto
             a
             passage
             in
             m
             Augustine
             plainly
             intimating
             that
             at
             that
             time
             ,
             beside
             reprehension
             ,
             degradation
             ,
             and
             excommunication
             ,
             there
             were
             other
             censures
             daily
             used
             in
             the
             Church
             according
             to
             the
             Apostles
             commandement
             ,
             1
             Thess.
             3.
             14.
             15.
             
             
             He
             is
             speaking
             of
             the
             mixture
             of
             good
             and
             bad
             in
             the
             Church
             ,
             and
             that
             wicked
             men
             may
             be
             in
             some
             sort
             suffered
             in
             the
             Church
             ,
             provided
             (
             saith
             he
             )
             that
             the
             discipline
             of
             Excommunication
             ,
             and
             the
             other
             usual
             censures
             in
             the
             Church
             be
             not
             neglected
             ,
             but
             duly
             executed
             where
             it
             is
             possible
             .
             But
             what
             were
             those
             other
             censures
             ,
             if
             not
             the
             suspension
             of
             scandalous
             and
             prophane
             persons
             (
             not
             excommunicated
             )
             from
             the
             Sacraments
             :
             I
             appeal
             for
             further
             proof
             hereof
             to
             one
             passage
             more
             of
             
               Augustine
               de
               fide
               &
               operibus
               cap.
            
             18.
             
             n
             
               Whores
               ,
               Stage-players
               ,
               and
               others
               whosoever
               they
               be
               that
               are
               Professors
               of
               publike
               filthinesse
               ,
               except
               such
               bonds
            
             (
             of
             Wickednesse
             )
             
               be
               loosed
               and
               broken
               ,
               are
               not
               permitted
               to
               come
               unto
               the
               Sacraments
               of
               Christ
               :
               which
               forsooth
               according
               to
               their
               judgment
            
             (
             that
             is
             such
             as
             would
             have
             profane
             persons
             baptized
             as
             well
             as
             others
             )
             
               should
               be
               all
               admitted
               ,
               unlesse
               the
               holy
               Church
               should
               retain
               the
               ancient
               and
               vigorous
               custom
               ,
               which
               commeth
               from
               the
               most
               clear
               truth
               ,
               by
               which
               she
               hath
               it
               for
               certain
               ,
               that
               they
               who
               do
               such
               things
               ,
               shall
               not
               inherit
               the
               Kingdom
               of
               God.
               
            
          
           
             Whence
             it
             will
             certainly
             follow
             ,
             that
             all
             who
             were
             excluded
             from
             the
             Lords
             Table
             were
             not
             excommunicated
             persons
             :
             For
             first
             ,
             The
             Church
             did
             keep
             back
             such
             scandalous
             persons
             upon
             this
             ground
             ,
             because
             those
             who
             are
             known
             to
             live
             without
             repentance
             in
             any
             of
             those
             sins
             ,
             of
             which
             the
             Apostle
             saith
             that
             they
             who
             do
             such
             things
             shall
             not
             inherit
             the
             Kingdom
             of
             God
             ,
             are
             not
             fit
             to
             be
             admittrd
             unto
             the
             Sacrament
             (
             for
             this
             were
             to
             give
             the
             Seals
             of
             salvation
             to
             those
             whom
             the
             Word
             pronounceth
             to
             be
             in
             a
             state
             of
             damnation
             .
             )
             Secondly
             ,
             Augustine
             is
             there
             confuting
             the
             opinion
             of
             some
             (
             whom
             he
             calls
             
               Fratres
               qui
               aliter
               sapiunt
            
             ,
             Brethren
             who
             otherwise
             understood
             themselves
             well
             )
             whose
             Principles
             did
             admit
             to
             the
             Sacraments
             all
             uncleane
             and
             scandalous
             persons
             :
             which
             cannot
             be
             meant
             of
             excommunicated
             persons
             ;
             For
             there
             was
             never
             any
             such
             opinion
             maintained
             in
             the
             Church
             ,
             that
             all
             excommunicated
             persons
             
             ought
             or
             may
             be
             received
             to
             the
             Sacrament
             .
             Lastly
             ,
             Lest
             his
             meaning
             should
             be
             restricted
             to
             the
             Sacrament
             of
             Baptisme
             onely
             ,
             (
             of
             which
             principally
             and
             purposely
             he
             treateth
             in
             that
             Book
             )
             he
             speaketh
             in
             the
             plural
             of
             the
             Sacraments
             of
             Christ.
             
          
           
             Observe
             also
             these
             passages
             of
             Gregory
             called
             the
             great
             ,
             
               Epist.
               Lib.
            
             2.
             
             Cap.
             65.
             
             
               Sicut
               exigente
               culpâ
               ,
               quis
               à
               Sacramento
               communionis
               dignè
               suspenditur
               ,
               ita
               insontibus
               nullo
               modo
               talis
               debet
               irrogari
               vinaicta
               .
               Ibid.
               Cap.
               66.
               
               Et
               si
               in
               vestra
               cognitione
               cujusquam
               ●…um
               facinorosi
               criminis
               reum
               esse
               patuerit
               ,
               tunc
               ex
               nostra
               auctoritate
               non
               solum
               Dominici
               Corporis
               &
               Sanguinis
               communione
               privatu●…
               fit
               ,
               verum●…tiam
               in
               Monasterium
               ubi
               poenitentiam
               agere
               debeat
               ,
               retrudatur
               .
            
             And
             so
             much
             for
             Antiquity
             in
             this
             Question
             .
          
        
         
           
           
             
               CHAP.
               XVIII
            
             .
             A
             Discovery
             of
             the
             instability
             and
             loosenesse
             of
             Mr.
             Prynn
             his
             Principles
             ,
             even
             to
             the
             contradicting
             of
             himself
             in
             twelve
             particulars
             .
          
           
             I
             Shall
             not
             need
             to
             insist
             upon
             his
             tenth
             point
             of
             difference
             
               Vindic.
               pag.
            
             49.
             nor
             upon
             his
             four
             following
             Quaerees
             and
             Conclusion
             ,
             in
             all
             which
             there
             is
             no
             new
             material
             point
             ,
             but
             a
             repetition
             of
             divers
             particulars
             spoken
             to
             and
             debated
             else-where
             .
             As
             touching
             that
             hint
             of
             a
             new
             Argument
             pag.
             56.
             
             
               Consider
               the
               Parabl●…
               of
               the
               mariage
               of
               the
               Kings
               son
               ,
               where
               the
               King
               sent
               forth
               his
               servants
               to
               invite
               guests
               to
               the
               wedding
               Supper
               ,
               who
               gathered
               together
               ALL
               they
               found
               ,
               both
               BAD
               and
               good
               ,
               that
               the
               wedding
               might
               be
               furnished
               with
               guests
               .
               Matth.
            
             22.
             1.
             to
             11.
             
             I
             answer
             ,
             1.
             
             Some
             understand
             here
             by
             the
             bad
             vers
             .
             10.
             those
             who
             had
             formerly
             (
             before
             they
             were
             called
             and
             brought
             home
             by
             the
             Gospel
             )
             been
             the
             worst
             and
             most
             vicious
             among
             the
             Heathens
             ,
             so
             that
             the
             words
             
               both
               bad
               and
               good
            
             make
             not
             a
             distinction
             of
             two
             sorts
             of
             Christians
             or
             Church-members
             ,
             but
             of
             two
             sorts
             of
             Heathens
             not
             yet
             called
             ,
             some
             of
             them
             were
             good
             ,
             some
             of
             them
             bad
             comparitively
             ,
             that
             is
             ,
             some
             of
             them
             much
             better
             then
             others
             ,
             some
             of
             them
             much
             worse
             .
             So
             Grotius
             ,
             and
             long
             before
             him
             Hierome
             and
             Theophylact
             upon
             the
             place
             .
             2.
             
             Others
             (
             as
             Bucerus
             ,
             
             
               Tossanus
               ,
               Cartwright
            
             ,
             o
             Gomarus
             )
             understand
             by
             the
             bad
             ,
             close
             Hypocrites
             who
             appear
             good
             so
             far
             as
             the
             Ministers
             and
             Officers
             of
             the
             Church
             are
             able
             to
             judge
             of
             them
             .
             These
             by
             a
             Synecdoche
             of
             the
             Genus
             for
             the
             Species
             may
             be
             understood
             by
             the
             bad
             .
             And
             so
             the
             Text
             will
             not
             comprehend
             scandalous
             and
             known
             prophane
             persons
             .
             That
             
               Synecdoche
               generis
            
             ,
             is
             often
             used
             in
             Scripture
             ,
             is
             proved
             by
             
               Sal.
               Glassius
               Philolog
               .
               sacrae
               lib.
            
             5.
             
             Tract
             .
             1.
             
             Cap.
             14.
             
          
           
             3.
             
             I
             throw
             back
             an
             Argument
             from
             the
             same
             Parable
             against
             himself
             ,
             for
             the
             King
             sheweth
             his
             servants
             that
             he
             will
             have
             unworthy
             persons
             kept
             back
             from
             the
             marriage
             feast
             ,
             vers
             .
             8.
             
             
               Then
               saith
               he
               to
               his
               servants
               ,
               the
               Wedding
               is
               ready
               ,
               but
               they
               which
               were
               bidden
               were
               not
               worthy
               ,
               Luk.
            
             14.
             24.
             
             
               For
               I
               say
               unto
               unto
               you
               ,
               that
               none
               of
               those
               men
               which
               were
               bidden
               shall
               tast
               of
               my
               Supper
               .
            
             The
             King
             makes
             it
             also
             known
             that
             he
             alloweth
             none
             to
             come
             in
             to
             this
             Mariage
             Feast
             ,
             except
             such
             onely
             as
             have
             the
             
               Wedding
               garment
            
             (
             or
             as
             the
             Syriak
             
               Wedding
               garments
            
             )
             upon
             them
             .
             All
             which
             is
             inconsistent
             with
             Mr.
             Prynns
             principles
             concerning
             the
             admission
             of
             known
             scandalous
             unworthy
             persons
             to
             the
             Sacrament
             ,
             as
             to
             a
             converting
             Ordinance
             .
          
           
             4.
             
             And
             if
             all
             must
             be
             brought
             in
             or
             let
             in
             to
             the
             Lords
             Supper
             ,
             both
             bad
             and
             good
             promiseuously
             and
             without
             distinction
             ,
             then
             it
             should
             follow
             that
             the
             Ordinances
             of
             Parliament
             concerning
             the
             suspension
             
               of
               all
               sorts
               of
               scandalous
               persons
            
             from
             the
             Sacrament
             are
             contrary
             to
             the
             Will
             of
             Christ
             :
             And
             that
             Mr.
             Prynn
             himself
             in
             yeelding
             ●…ag
             .
             50.
             and
             else-where
             ,
             that
             scandalous
             impenitent
             obstinate
             persons
             ought
             to
             be
             not
             onely
             suspended
             but
             excommunicated
             ,
             doth
             yeeld
             what
             his
             Argument
             concludes
             to
             be
             unlawful
             .
             And
             so
             I
             come
             to
             that
             which
             I
             have
             here
             proposed
             ,
             viz.
             the
             instability
             and
             loosenesse
             of
             Mr.
             Prynns
             principles
             in
             this
             controversie
             .
          
           
             By
             comparing
             divers
             passages
             together
             ,
             I
             find
             that
             he
             doth
             professe
             and
             pretend
             to
             yeeld
             the
             Question
             ,
             which
             yet
             he
             doth
             not
             yeeld
             really
             and
             indeed
             .
          
           
           
             First
             ,
             It
             is
             to
             be
             observed
             that
             he
             deserteth
             Erastus
             and
             that
             party
             in
             the
             point
             of
             Excommunication
             .
             For
             in
             the
             vindication
             of
             his
             four
             Questions
             pag.
             2.
             he
             readily
             yeeldeth
             
               that
               grosse
               notorious
               scandalous
               obstinate
               sinners
               ,
               who
               presumptuously
               persevere
               in
               their
               iniquities
               ,
               after
               private
               and
               publike
               admonitions
               ,
               without
               remorse
               of
               Conscience
               or
               AMENDMENT
               ,
               may
               be
               justly
               excommunicated
               from
               the
               Church
               ,
               the
               society
               of
               the
               faithful
               ,
               and
               all
               publike
               Ordinances
               ,
               after
               due
               proof
               and
               legal
               conviction
               of
               their
               scandalous
               lives
               :
               and
               that
            
             1.
             
             Cor.
             5.
             13.
             
               warrants
               thus
               much
               .
               The
               Antidote
               animadverted
               by
               P.
            
             in
             the
             first
             page
             yeeldeth
             that
             excommunication
             is
             an
             Ordinance
             of
             God.
             And
             indeed
             1
             Cor.
             5.
             13.
             doth
             not
             onely
             warrant
             excommunication
             as
             lawful
             ,
             but
             injoyn
             and
             command
             it
             as
             necessary
             ;
             for
             the
             Apostles
             words
             are
             praeceptive
             and
             peremptory
             :
             
               Therefore
               put
               away
               from
               among
               your selves
               that
               wicked
               person
               .
            
             The
             thing
             was
             not
             indifferent
             ,
             but
             necessary
             and
             such
             as
             could
             not
             without
             sin
             be
             omitted
             .
             However
             Mr.
             Prynn
             his
             asserting
             from
             that
             place
             that
             it
             may
             be
             ,
             is
             a
             deserting
             of
             the
             Erastian
             party
             .
          
           
             2.
             
             In
             the
             50.
             page
             of
             his
             vindication
             he
             professeth
             that
             his
             Antagonists
             do
             contend
             for
             that
             which
             he
             granteth
             them
             with
             advantage
             .
             They
             would
             have
             scandalous
             sinners
             suspended
             from
             the
             Sacrament
             .
             He
             will
             have
             them
             not
             onely
             suspended
             from
             the
             Sacrament
             ,
             but
             excommunicated
             from
             all
             other
             publike
             Ordinances
             .
          
           
             3.
             
             He
             confesseth
             ibid.
             that
             in
             some
             cases
             a
             person
             not
             excommunicated
             may
             be
             suspended
             from
             the
             Sacrament
             .
          
           
             But
             whatever
             his
             Concessions
             may
             seem
             to
             be
             ,
             they
             are
             really
             as
             good
             as
             nothing
             .
             For
             1.
             
             He
             will
             have
             none
             to
             be
             suspended
             from
             the
             Sacrament
             except
             such
             as
             are
             ripe
             for
             excommunication
             ,
             and
             against
             whom
             the
             sentence
             of
             excommunication
             is
             ready
             to
             be
             pronounced
             as
             persons
             incorrigible
             .
             2.
             
             He
             admitteth
             no
             suspension
             from
             the
             Sacrament
             till
             after
             several
             solemn
             previous
             publike
             admonitions
             ,
             reprehensions
             ,
             rebukes
             contemned
             or
             neglected
             .
             See
             both
             these
             pag.
             50.
             
             Whence
             you
             see
             that
             with
             Mr.
             Prynns
             consent
             all
             the
             votes
             of
             Parliament
             concerning
             several
             causes
             of
             suspension
             from
             the
             Lords
             Table
             ,
             shall
             be
             of
             no
             use
             to
             Presbyteries
             ,
             until
             after
             a
             long
             processe
             of
             time
             ,
             and
             after
             many
             previous
             publike
             admonitions
             ,
             So
             that
             if
             one
             in
             the
             Congregation
             
             commit
             a
             notorious
             incest
             or
             murther
             a
             day
             or
             two
             ,
             or
             a
             week
             before
             the
             celebration
             of
             the
             Sacrament
             ,
             and
             the
             thing
             be
             undeniably
             certified
             and
             proved
             before
             the
             Eldership
             ,
             yet
             the
             Eldership
             cannot
             suspend
             such
             an
             abominable
             scandalous
             sinner
             from
             the
             Sacrament
             ,
             
               hac
               vice
            
             :
             but
             must
             first
             go
             through
             all
             those
             preparatory
             steps
             which
             are
             necessary
             and
             requisite
             before
             excommunication
             .
          
           
             Well
             :
             but
             after
             all
             those
             publike
             previous
             admonitions
             ,
             shall
             the
             sentence
             of
             excommunication
             follow
             ?
             Nay
             ,
             here
             also
             he
             will
             have
             Presbyteries
             to
             go
             through
             a
             very
             narrow
             lane
             :
             for
             in
             the
             same
             place
             he
             thus
             describeth
             the
             persons
             whom
             he
             would
             have
             to
             be
             excommunicated
             ;
             They
             are
             
               scandalous
               ,
               obstinate
               ,
               peremptory
               ,
               incorrigible
               ,
               notorious
               sinners
               ,
               who
               desperately
               and
               professedly
               persevere
               in
               their
               grosse
               scandalous
               sins
               ,
               &c.
               
            
             But
             I
             beseech
             you
             ,
             what
             if
             they
             persevere
             in
             their
             grosse
             scandalous
             sins
             neither
             desperately
             nor
             professedly
             ?
             Must
             they
             not
             then
             be
             excommunicate
             ?
             Shall
             not
             the
             offender
             be
             cast
             out
             of
             the
             Church
             after
             clear
             proof
             of
             the
             offence
             ,
             and
             several
             previous
             publike
             admonitions
             contemned
             or
             neglected
             ?
             Must
             we
             wait
             till
             the
             adulterer
             professe
             that
             he
             will
             persevere
             in
             his
             adultery
             ;
             and
             till
             the
             blasphemer
             professe
             that
             he
             will
             persevere
             in
             his
             blasphemy
             ?
             Nay
             further
             ,
             What
             if
             the
             offender
             do
             neither
             〈◊〉
             nor
             actually
             persevere
             in
             his
             grosse
             scandalous
             sin
             ?
             Put
             case
             he
             that
             hath
             blasphemed
             once
             do
             not
             blaspheme
             the
             second
             time
             :
             and
             that
             he
             who
             grossely
             and
             scandalously
             prophaned
             the
             Lords
             day
             ,
             did
             it
             but
             once
             ,
             and
             hath
             not
             done
             it
             again
             since
             he
             was
             reproved
             .
             Must
             this
             hinder
             the
             sentence
             of
             excommunication
             ,
             when
             that
             one
             grosse
             scandal
             is
             not
             confessed
             ,
             nor
             any
             signe
             of
             repentance
             appearing
             in
             the
             offender
             ?
          
           
             Moreover
             whereas
             Mr.
             Prynn
             in
             his
             fourth
             Quare
             ,
             and
             in
             several
             places
             of
             his
             Vindication
             seemeth
             to
             allow
             none
             to
             be
             admitted
             to
             the
             Lords
             Table
             except
             such
             as
             professe
             sincere
             repentance
             for
             sins
             past
             ,
             and
             promise
             newnesse
             of
             life
             for
             time
             to
             come
             .
             If
             we
             expound
             his
             meaning
             by
             his
             own
             expressions
             in
             other
             places
             ,
             that
             which
             he
             granteth
             bordereth
             upon
             nothing
             :
             for
             pag.
             13.
             speaking
             of
             scandalous
             sinners
             their
             admission
             to
             the
             Sacrament
             ,
             if
             they
             professe
             sincere
             repentance
             for
             their
             sins
             past
             ,
             and
             reformation
             of
             their
             lives
             for
             time
             to
             come
             ,
             he
             addeth
             ,
             
             
               as
               all
               do
               at
               least
               in
               their
               general
               confessions
               before
               the
               Sacrament
               ,
               if
               not
               in
               their
               private
               meditations
               ,
               prayers
               ,
               &c.
            
             and
             a
             little
             after
             he
             saith
             ,
             that
             
               all
               who
               come
               to
               receive
               ,
               do
               alwaies
               make
               a
               general
               and
               joynt
               confession
               of
               their
               sins
               before
               God
               and
               the
               Congregation
               &c.
               
            
             And
             then
             he
             addeth
             pag.
             14.
             
             
               Yea
               I
               dare
               presume
               ,
               there
               is
               no
               receiver
               so
               desperate
               ,
               that
               dares
               professe
               when
               he
               comes
               to
               receive
               ,
               he
               is
               not
               heartily
               sorry
               for
               his
               sins
               past
               ,
               but
               resolves
               to
               persevere
               impenitently
               in
               them
               for
               the
               future
               ,
               though
               afterward
               he
               relapse
               into
               them
               ,
               as
               the
               best
               Saints
               do
               to
               their
               old
               infirmities
               &c.
               
            
             I
             know
             the
             best
             Saints
             have
             their
             sinful
             infirmities
             ,
             but
             whether
             the
             BEST
             do
             relapse
             to
             their
             OLD
             infirmities
             may
             be
             a
             Question
             .
             And
             however
             he
             doth
             open
             a
             wide
             door
             for
             receiving
             to
             the
             Sacrament
             all
             scandalous
             sinners
             not
             excommunicated
             ,
             if
             they
             do
             but
             tacitely
             joyn
             in
             the
             general
             Confession
             of
             sins
             made
             by
             the
             whole
             Church
             ,
             or
             do
             not
             contradict
             those
             general
             Confessions
             ,
             and
             professe
             impenitency
             and
             persevering
             in
             wickednesse
             ,
             though
             in
             the
             mean
             time
             there
             be
             manifest
             real
             symptomes
             of
             impenitency
             ,
             and
             no
             confession
             made
             of
             that
             particular
             sin
             which
             hath
             given
             publike
             scandal
             .
             Wherefore
             I
             say
             plainly
             with
             the
             Professors
             of
             
               Leyden
               ,
               Synops.
               Pur.
               Theol.
               Disp.
            
             48.
             
             Thes.
             35.
             
             The
             administration
             of
             this
             censure
             of
             suspension
             from
             the
             Lords
             Table
             hath
             place
             in
             these
             two
             different
             cases
             ,
             
               either
               when
               one
               that
               is
               called
               a
               Brother
               hath
               given
               some
               hainous
               scandal
               of
               life
               or
               Doctrine
               ,
               who
               after
               admonition
               doth
               indeed
               by
               word
               of
               mouth
               professe
               repentance
               ,
               but
               yet
               doth
               not
               sh●…w
               the
               fruits
               meet
               for
               repentance
               ,
               that
               so
               the
               scandal
               might
               be
               taken
               away
               from
               the
               Church
               :
               or
               when
               he
               doth
               not
               so
               much
               as
               in
               words
               promise
               or
               professe
               repentance
               ,
               &c.
               
               Martin
               Bucer
            
             hath
             a
             notable
             speech
             to
             this
             purpose
             
               de
               Regno
               Christi
               ,
               lib.
            
             1.
             
             Cap.
             9.
             
             
               To
               hold
               it
               enough
               that
               one
               do
               professe
               by
               Word
               onely
               repentance
               of
               sins
               ,
               and
               say
               that
               he
               is
               sorry
               for
               his
               sins
               ,
               and
               that
               he
               will
               amend
               his
               life
               ,
               the
               necessarie
               signes
               and
               works
               of
               Repentance
               not
               being
               joyned
               with
               such
               profession
               ,
               It
               is
               the
               part
               of
               Antichrists
               priests
               ,
               not
               of
               Christs
               .
            
          
           
             In
             the
             next
             place
             it
             is
             to
             be
             taken
             notice
             of
             ,
             how
             palpably
             and
             grossely
             Mr.
             Prynn
             contradicteth
             himself
             in
             divers
             particulars
             :
             Which
             being
             observed
             ,
             may
             peradventure
             make
             himself
             more
             attentive
             in
             writing
             ,
             and
             others
             more
             attentive
             in
             reading
             such
             subitane
             lucubrations
             .
             The
             particulars
             are
             these
             which
             follow
             .
          
           
             
               
                 
                   
                   1.
                   
                   
                     Vindicat
                     ,
                     pag.
                  
                   17.
                   he
                   saith
                   ,
                   the
                   Confession
                   of
                   sin
                   which
                   was
                   made
                   at
                   the
                   Trespasse
                   offerings
                   ,
                   was
                   
                     not
                     to
                     the
                     Priest
                     ,
                     Classis
                     ,
                     or
                     Congregation
                     ,
                     but
                     to
                     God
                     alone
                     .
                  
                
                 
                   1.
                   
                   In
                   the
                   very
                   same
                   page
                   he
                   saith
                   ,
                   
                     None
                     were
                     kept
                     off
                     from
                     making
                     their
                     atonement
                     by
                     a
                     trespasse
                     offering
                     ,
                     if
                     they
                     did
                     first
                     confesse
                     their
                     sins
                     to
                     God
                     ,
                     though
                     perchance
                     his
                     confession
                     was
                     not
                     cordiall
                     ,
                     or
                     such
                     as
                     the
                     Priests
                     approved
                     ,
                     but
                     external
                     onely
                     in
                     shew
                     .
                  
                   I
                   beseech
                   you
                   how
                   could
                   it
                   be
                   at
                   all
                   judged
                   of
                   ,
                   whether
                   it
                   was
                   external
                   and
                   onely
                   in
                   shew
                   ,
                   if
                   it
                   was
                   made
                   to
                   God
                   alone
                   ?
                   Nay
                   ,
                   if
                   it
                   was
                   made
                   to
                   God
                   alone
                   ,
                   how
                   could
                   it
                   be
                   known
                   whether
                   he
                   had
                   confessed
                   any
                   sin
                   at
                   all
                   ;
                   and
                   so
                   whether
                   he
                   was
                   to
                   be
                   admitted
                   to
                   the
                   trespasse
                   offering
                   or
                   not
                   ?
                
              
               
                 
                   2.
                   
                   
                     Vindic.
                     pag.
                  
                   50.
                   
                   He
                   freely
                   granteth
                   
                     That
                     ALL
                     scandalous
                     ,
                     obstinate
                     ,
                     peremptory
                     ,
                     incorrigible
                     ,
                     notorious
                     sinners
                     ,
                     who
                     desperately
                     and
                     professedly
                     persevere
                     in
                     their
                     grosse
                     scandalous
                     fins
                     ,
                     to
                     the
                     dishonour
                     of
                     Christian
                     Religion
                     ,
                     the
                     scandal
                     of
                     the
                     Congregation
                     ,
                     the
                     ill
                     example
                     and
                     infection
                     of
                     others
                     ,
                     after
                     several
                     solemn
                     previous
                     publike
                     admonitions
                     ,
                     reprehensions
                     ,
                     rebukes
                     ,
                     contemned
                     or
                     neglected
                     ,
                     and
                     full
                     conviction
                     of
                     their
                     scandal
                     and
                  
                
                 
                   2.
                   
                   
                     Vindic.
                     pag.
                  
                   57.
                   
                   
                     Certainly
                     the
                     speediest
                     ,
                     BEST
                     and
                     ONLY
                     WAY
                     to
                     suppresse
                     ALL
                     kind
                     of
                     sins
                     ,
                     schismes
                     ,
                     to
                     reform
                     and
                     purge
                     our
                     Churches
                     from
                     ALL
                     SCANDALOUS
                     OFFENCES
                     ,
                     will
                     be
                     for
                     Ministers
                     NOT
                     to
                     draw
                     out
                     the
                     sword
                     of
                     Excommunication
                     and
                     suspension
                     against
                     them
                     ,
                     which
                     will
                     do
                     little
                     good
                     ,
                     but
                     the
                     sword
                     of
                     the
                     Spirit
                     ,
                     the
                     powerful
                     preaching
                     of
                     Gods
                     Word
                     ,
                     and
                     the
                     sword
                     of
                     the
                     Civil
                     Magistrate
                     .
                  
                
              
               
                 
                   
                   
                     impenitency
                     ,
                     may
                     and
                     OUGHT
                     TO
                     BE
                     EXCOMMUNICATED
                     ,
                  
                   suspended
                   ,
                   &c.
                   
                
                 
                   If
                   this
                   be
                   the
                   best
                   and
                   only
                   way
                   to
                   suppresse
                   sin
                   ,
                   and
                   to
                   reform
                   and
                   purge
                   the
                   Churches
                   ,
                   How
                   is
                   it
                   that
                   some
                   scandalous
                   sinners
                   may
                   and
                   ought
                   to
                   be
                   excommunicated
                   ?
                
              
               
                 
                   3.
                   
                   
                     Vindic.
                     pag.
                     50
                     Where
                     the
                     f●…ct
                     is
                     notorious
                     ,
                     the
                     p●…oofs
                     〈◊〉
                     ,
                     the
                     sentence
                     of
                     excommunication
                     ready
                     to
                     be
                     pronounced
                     against
                     them
                     as
                     persons
                     impenitently
                     scandalous
                     and
                     in●…orrigible
                     ,
                     ●…erchance
                     the
                     Presbyterie
                     or
                     ●…l
                     ssis
                     may
                     order
                     a
                     suspension
                     from
                     the
                     Sacrament
                     ,
                     or
                     any
                     other
                     Ordinances
                     ,
                     before
                     the
                     sentence
                     of
                     excommunication
                     solemnly
                     denounced
                     if
                     they
                     see
                     just
                     cause
                     .
                  
                
                 
                   3.
                   
                   Yet
                   all
                   along
                   he
                   disputes
                   against
                   the
                   su
                   pending
                   from
                   the
                   Sacrament
                   of
                   a
                   person
                   unexcommunicated
                   ,
                   and
                   not
                   suspended
                   from
                   all
                   other
                   publike
                   Ord
                   nances
                   and
                   society
                   of
                   Gods
                   people
                   .
                   And
                   pag
                   50.
                   arguing
                   for
                   the
                   right
                   of
                   all
                   visible
                   members
                   of
                   the
                   visible
                   Church
                   to
                   the
                   Sacrament
                   ,
                   he
                   saith
                   that
                   
                     nothing
                     but
                     an
                     actual
                     excommunication
                     can
                     suspend
                     them
                     from
                     this
                     their
                     rig●…t
                     .
                  
                
              
               
                 
                   4.
                   
                   
                     Vindic.
                     pag.
                  
                   17.
                   
                   He
                   saith
                   that
                   
                     a
                     particular
                     examination
                     of
                     the
                     Conscience
                     ,
                     and
                     Repentance
                     for
                     sin
                     ,
                     is
                     no
                     where
                     required
                     in
                     Scripture
                     of
                     such
                     who
                     did
                     eat
                     the
                     Passeover
                     .
                  
                   And
                   herein
                   he
                   distinguisheth
                   the
                   Trespasse-offerings
                   ,
                   and
                   the
                   Passeover
                   ,
                   that
                   in
                   bringing
                   a
                   trespasse
                   offering
                   men
                   came
                   
                     to
                     sue
                     for
                     pardon
                     ,
                     and
                     make
                     atonement
                     ,
                  
                   and
                   that
                   therefore
                   confession
                   of
                   sin
                   was
                   necessary
                   .
                   
                     But
                     in
                     the
                     Passeover
                  
                
                 
                   4.
                   
                   
                     Ibid.
                     pag.
                  
                   24.
                   
                   He
                   saith
                   that
                   the
                   Passeover
                   was
                   
                     the
                     same
                     in
                     substance
                     with
                     the
                     Eucharist
                     under
                     the
                     Gospel
                     ,
                     wherein
                     Christ
                     was
                     spiritually
                     represented
                     and
                     received
                     ,
                     as
                     well
                     as
                     in
                     the
                     Lords
                     Supper
                     .
                  
                   But
                   how
                   can
                   this
                   be
                   ,
                   if
                   repentance
                   for
                   sin
                   was
                   not
                   necessary
                   in
                   the
                   Passeover
                   ,
                   and
                   if
                   it
                   was
                   onely
                   a
                   commemoration
                   of
                   a
                   by
                   ▪
                   p●st
                   temporal
                   mercy
                   in
                   sparing
                   the
                   first
                   born
                   of
                   the
                   Israelites
                   ?
                
              
               
                 
                   
                   
                     there
                     was
                     r●…
                     atonement
                     &c.
                     but
                     ONELY
                     a
                     commemoration
                     of
                     Gods
                     infinite
                     mercy
                     in
                     passing
                     over
                     the
                     Israelites
                     first
                     born
                     when
                     he
                     sl●…w
                     the
                     Egyptians
                     .
                  
                
                 
                    
                
              
               
                 
                   5.
                   
                   
                     Vindic.
                     pag.
                  
                   18.
                   
                   He
                   saith
                   that
                   immediatly
                   before
                   the
                   institution
                   of
                   the
                   Sacrament
                   ,
                   Christ
                   told
                   his
                   Disciples
                   that
                   one
                   of
                   them
                   should
                   betray
                   him
                   ,
                   and
                   that
                   Iudas
                   was
                   the
                   last
                   man
                   that
                   said
                   Is
                   it
                   I
                   ?
                   
                     immediately
                     before
                     the
                     Institution
                  
                   .
                   And
                   pag.
                   27.
                   he
                   saith
                   .
                   That
                   the
                   other
                   disciples
                   did
                   eat
                   the
                   Sacrament
                   with
                   
                     Iudas
                     ,
                     after
                     Christ
                     had
                     particularly
                     informed
                     them
                     and
                     Iudas
                     himself
                     ,
                     that
                     he
                     should
                     betray
                     him
                     .
                  
                
                 
                   5.
                   
                   Yet
                   pag.
                   25.
                   
                   He
                   reckoneth
                   that
                   very
                   thing
                   to
                   have
                   been
                   after
                   the
                   Institution
                   of
                   the
                   Sacrament
                   :
                   for
                   to
                   that
                   Objection
                   that
                   Iudas
                   went
                   out
                   before
                   Supper
                   ended
                   ,
                   immediately
                   after
                   he
                   received
                   the
                   sop
                   ,
                   whereas
                   Christ
                   did
                   not
                   institute
                   the
                   Sacrament
                   till
                   after
                   Supper
                   :
                   he
                   makes
                   this
                   answer
                   ,
                   that
                   the
                   dipping
                   of
                   the
                   sop
                   (
                   at
                   which
                   time
                   Iudas
                   said
                   
                     is
                     it
                     I
                  
                   ?
                   )
                   was
                   at
                   the
                   common
                   Supper
                   ,
                   which
                   (
                   saith
                   he
                   )
                   succeded
                   the
                   Institution
                   of
                   the
                   Sacrament
                   ,
                   so
                   that
                   the
                   Sacrament
                   was
                   instituted
                   after
                   the
                   Paschal
                   ,
                   not
                   after
                   the
                   common
                   Supper
                   .
                   And
                   pag.
                   19.
                   
                   He
                   argues
                   that
                   Iudas
                   did
                   receive
                   the
                   Sacrament
                   upon
                   this
                   ground
                   ,
                   
                     that
                     all
                     this
                     discourse
                     and
                     the
                     giving
                     of
                     the
                     sop
                     to
                     Judas
                     was
                     after
                     Supper
                     ended
                  
                   ;
                   but
                   
                     Christ
                     instituted
                     and
                     distributed
                     the
                     Sacrament
                     (
                     at
                     least
                     the
                     bread
                     )
                     as
                     he
                     sate
                     at
                     meat
                     ,
                     as
                     they
                     were
                     eating
                     ,
                  
                   before
                   Supper
                   quite
                   ended
                   .
                
              
               
                 
                   
                   6.
                   
                   
                     Vindic.
                     pag.
                  
                   42.
                   
                   Speaking
                   of
                   ungodly
                   scandalous
                   sinners
                   ,
                   he
                   plainly
                   intimateth
                   that
                   the
                   receiving
                   of
                   the
                   Sacrament
                   of
                   the
                   Lords
                   Supper
                   is
                   
                     more
                     likely
                     to
                     regenerate
                     and
                     change
                     their
                     hearts
                     and
                     lives
                  
                   then
                   the
                   Word
                   preached
                   .
                   And
                   in
                   that
                   same
                   page
                   ,
                   he
                   holdeth
                   that
                   this
                   Sacrament
                   is
                   
                     certainly
                     the
                     most
                     powerful
                     and
                     effectual
                     Ordinance
                     of
                     all
                     others
                     to
                     humble
                     ,
                     regenerate
                     ,
                     convert
                     .
                  
                   The
                   like
                   see
                   pag.
                   44
                   ,
                   45.
                   and
                   
                     pag.
                     52.
                     
                     Yea
                     no
                     doubt
                     many
                     debosht
                     Persons
                     have
                     been
                     really
                     reclaimed
                     ,
                     converted
                     ,
                     even
                     by
                     their
                     accesse
                     and
                     admission
                     to
                     the
                     Sacrament
                     .
                  
                
                 
                   6.
                   
                   Pag.
                   57.
                   
                   He
                   ascribeth
                   the
                   power
                   of
                   godlinesse
                   in
                   many
                   English
                   Congregations
                   to
                   powerful
                   preaching
                   ,
                   and
                   saith
                   ,
                   that
                   this
                   sword
                   of
                   the
                   Spirit
                   ,
                   the
                   powerful
                   preaching
                   of
                   Gods
                   Word
                   ,
                   and
                   the
                   sword
                   of
                   the
                   Civil
                   Magistrate
                   ,
                   
                     are
                     onely
                     able
                     to
                     effect
                     this
                     work
                     ,
                  
                   to
                   suppresse
                   all
                   kind
                   of
                   sinnes
                   ,
                   schismes
                   ,
                   to
                   reform
                   and
                   purge
                   the
                   Churches
                   .
                   If
                   this
                   be
                   
                     the
                     speediest
                     ,
                     best
                     ,
                     and
                     onely
                     way
                     to
                     suppresse
                     all
                     kind
                     of
                     sinnes
                     ,
                     schismes
                     ,
                     to
                     reform
                     and
                     purge
                     our
                     Churches
                     from
                     all
                     scandalous
                     offences
                     ,
                  
                   as
                   he
                   there
                   saith
                   ,
                   and
                   if
                   the
                   Word
                   and
                   the
                   Magistrate
                   are
                   onely
                   able
                   to
                   effect
                   this
                   work
                   ;
                   How
                   is
                   it
                   that
                   the
                   Lords
                   Supper
                   doth
                   change
                   mens
                   hearts
                   and
                   lives
                   ,
                   and
                   that
                   more
                   effectually
                   then
                   any
                   other
                   Ordinance
                   ?
                   Again
                   pag.
                   37.
                   he
                   saith
                   ,
                   he
                   hath
                   in
                   other
                   Treatises
                   of
                   his
                   proved
                   
                     Gods
                     presence
                     and
                     Spirit
                     to
                     be
                     as
                     much
                     ,
                     as
                     really
                     present
                     in
                     other
                     Ordinances
                     ,
                     as
                     in
                     this
                  
                   of
                   the
                   Lords
                   Supper
                   .
                   How
                   then
                   makes
                   he
                   this
                   Sacrament
                   to
                   be
                   the
                   most
                   powerful
                   and
                   effectual
                   Ordinance
                   of
                   all
                   others
                   ,
                   to
                   humble
                   ,
                   regenerate
                   ,
                   convert
                   ?
                
              
               
                 
                   
                   7.
                   
                   Pag.
                   40.
                   
                   He
                   makes
                   the
                   Sacrament
                   to
                   be
                   a
                   seal
                   to
                   the
                   sences
                   of
                   unworthy
                   persons
                   ,
                   but
                   not
                   to
                   their
                   soules
                   ;
                   In
                   this
                   latter
                   sence
                   he
                   saith
                   it
                   is
                   a
                   seal
                   
                     onely
                     to
                     worthy
                     penitent
                     beleeving
                     receivers
                     .
                  
                
                 
                   7.
                   
                   Yet
                   Pag.
                   44
                   ,
                   45.
                   the
                   strength
                   of
                   his
                   tenth
                   Argument
                   lies
                   in
                   this
                   ,
                   that
                   the
                   Sacrament
                   sealeth
                   unto
                   the
                   Communicants
                   souls
                   ,
                   yea
                   to
                   the
                   flintiest
                   heart
                   ,
                   and
                   obduratest
                   spirit
                   ,
                   the
                   promises
                   ,
                   an
                   union
                   with
                   Christ
                   ,
                   assurance
                   of
                   everlasting
                   life
                   ,
                   and
                   therefore
                   in
                   regard
                   of
                   the
                   sealing
                   of
                   all
                   these
                   particulars
                   unto
                   mens
                   souls
                   ,
                   must
                   needs
                   convert
                   an
                   obdurate
                   unregenerate
                   sinner
                   .
                   Which
                   Argument
                   were
                   non-sence
                   if
                   it
                   did
                   not
                   suppose
                   the
                   Sacrament
                   to
                   seal
                   all
                   these
                   particulars
                   even
                   to
                   the
                   souls
                   of
                   unregenerate
                   sinners
                   .
                   Mark
                   but
                   these
                   words
                   of
                   his
                   own
                   ;
                   
                     since
                     that
                     which
                     doth
                     seal
                     all
                     these
                     particulars
                     to
                     mens
                     souls
                     ,
                     and
                     represent
                     them
                     to
                     their
                     saddest
                     thoughts
                     ,
                     must
                     needs
                     more
                     powerfully
                     perswade
                     ,
                     pierce
                     ,
                     mels
                     ,
                     relent
                     ,
                     convert
                     an
                     obdurate
                     heart
                     ▪
                     and
                     unregenerate
                     sinner
                     ,
                     &c.
                     
                  
                
              
               
                 
                   8.
                   
                   
                     Vindic.
                     Pag.
                  
                   28.
                   
                   He
                   admitteth
                   that
                   a
                   Minister
                   ought
                   in
                   duty
                   and
                   Conscience
                   to
                   give
                   warning
                   to
                   unworthy
                   persons
                   of
                   the
                   danger
                   of
                   unworthy
                   approaching
                   to
                   the
                   Lords
                   Table
                   ,
                   
                     and
                     seriously
                     dehort
                     them
                     from
                  
                
                 
                   8.
                   
                   Pag.
                   46.
                   
                   He
                   tells
                   us
                   of
                   an
                   old
                   error
                   in
                   forbidding
                   drink
                   to
                   those
                   who
                   were
                   inflamed
                   with
                   burning
                   feavers
                   ,
                   which
                   Physitians
                   of
                   late
                   have
                   corrected
                   by
                   suffering
                   such
                   to
                   drink
                   freely
                   .
                   He
                   desires
                   that
                   this
                   old
                
              
               
                 
                   
                   
                     comming
                     to
                     it
                     unless
                     they
                     repent
                     ,
                     reform
                     ,
                     and
                     come
                     prepared
                     .
                  
                
                 
                   error
                   of
                   P●isicians
                   may
                   not
                   enter
                   among
                   Divines
                   ;
                   for
                   as
                   drink
                   doth
                   extinguish
                   the
                   unnatural
                   heat
                   which
                   else
                   would
                   kill
                   the
                   diseased
                   ,
                   so
                   
                     feaverish
                     Christians
                     burning
                     in
                     the
                     flames
                     of
                     sins
                     and
                     lusts
                  
                   ought
                   to
                   be
                   permitted
                   freely
                   to
                   come
                   to
                   the
                   Lords
                   Table
                   ,
                   because
                   they
                   
                     need
                     it
                     most
                     to
                     quench
                     their
                     flames
                     .
                  
                   Do
                   these
                   now
                   repent
                   ,
                   reform
                   ,
                   and
                   come
                   prepared
                   ?
                   Yet
                   here
                   he
                   makes
                   it
                   a
                   sin
                   to
                   forbid
                   them
                   to
                   come
                   to
                   the
                   Lords
                   Table
                   .
                   Though
                   he
                   applieth
                   it
                   against
                   suspension
                   :
                   yet
                   the
                   ground
                   he
                   goeth
                   upon
                   makes
                   it
                   a
                   soul
                   murthering
                   sin
                   ,
                   so
                   much
                   as
                   to
                   dehort
                   them
                   from
                   that
                   which
                   they
                   need
                   most
                   to
                   quench
                   the
                   flames
                   of
                   their
                   lusts
                   .
                
              
               
                 
                   9.
                   
                   
                     Vindic.
                     Pag.
                     37.
                     
                     I
                     answer
                     ,
                     First
                     ▪
                     That
                     the
                     Minister
                     doth
                     not
                     administer
                     the
                     Sacrament
                     to
                     any
                     known
                     impenitent
                     sinners
                     under
                     that
                     notion
                     ,
                     but
                     onely
                     as
                     penitent
                     sinners
                     ,
                     truly
                     repenting
                     of
                     their
                     sins
                     past
                     .
                  
                   The
                   meaning
                   of
                   which
                   words
                   cannot
                   be
                   that
                   the
                   Minister
                   gives
                   the
                   Sacrament
                   to
                   known
                   impenitent
                   sinners
                   ,
                   while
                   known
                   to
                   be
                   impenitent
                   ,
                   and
                   yet
                   he
                   gives
                   the
                   Sacrament
                   to
                   those
                   known
                   impenitent
                   sinners
                   ,
                   not
                   as
                   impenitent
                   ,
                
                 
                   9.
                   
                   This
                   as
                   it
                   casts
                   down
                   what
                   himself
                   hath
                   built
                   in
                   point
                   of
                   the
                   converting
                   Ordinance
                   (
                   for
                   if
                   the
                   Sacrament
                   be
                   not
                   administred
                   to
                   any
                   known
                   impenitent
                   sinners
                   ,
                   under
                   that
                   notion
                   ,
                   but
                   
                     onely
                     as
                     penitent
                  
                   ,
                   then
                   it
                   doth
                   not
                   work
                   but
                   suppose
                   repentance
                   and
                   conversion
                   in
                   the
                   receivers
                   ,
                   and
                   so
                   is
                   not
                   a
                   converting
                   Ordinance
                   to
                   any
                   receiver
                   :
                   )
                   So
                   also
                   it
                   is
                   inconsistent
                   with
                   what
                   himself
                   addeth
                   in
                   the
                   very
                   same
                   place
                   .
                   Secondly
                
              
               
                 
                   
                   but
                   as
                   penitent
                   :
                   which
                   were
                   a
                   mighty
                   strong
                   Bull.
                   But
                   the
                   meaning
                   bust
                   needs
                   be
                   ,
                   that
                   the
                   Minister
                   gives
                   the
                   Sacrament
                   to
                   such
                   as
                   have
                   been
                   indeed
                   formerly
                   lookt
                   upon
                   as
                   impenitent
                   sinners
                   ,
                   and
                   known
                   to
                   be
                   such
                   ,
                   but
                   are
                   now
                   when
                   they
                   come
                   to
                   the
                   Sacrament
                   lookt
                   upon
                   under
                   the
                   notion
                   of
                   penitent
                   sinners
                   ,
                   and
                   that
                   the
                   Minister
                   gives
                   the
                   Sacrament
                   to
                   none
                   ,
                   except
                   onely
                   under
                   the
                   notion
                   and
                   supposition
                   that
                   they
                   are
                   truly
                   penitent
                   .
                
                 
                   saith
                   Mr.
                   
                     Prynn
                     ,
                     He
                  
                   (
                   the
                   Minister
                   )
                   
                     us●…h
                     th●…se
                     words
                  
                   ,
                   The
                   body
                   of
                   Christ
                   which
                   was
                   broken
                   ,
                   and
                   the
                   blood
                   of
                   Christ
                   shedd
                   for
                   you
                   ,
                   &c.
                   
                     not
                     absolutely
                     ,
                     but
                     conditionally
                     onely
                     ,
                     in
                     case
                     they
                     receive
                     the
                     Sacrament
                     worthily
                     ,
                     and
                     become
                     penitent
                     ▪
                     and
                     beleeving
                     receivers
                     ,
                     as
                     they
                     all
                     professe
                     themselves
                     to
                     be
                     ▪
                     just
                     so
                     as
                     they
                     preach
                     repentan●…e
                     and
                     remission
                     to
                     their
                     Auditors
                     ;
                     Therefore
                     the
                     case
                     is
                     just
                     ,
                     the
                     same
                     in
                     both
                  
                   (
                   the
                   Word
                   preached
                   and
                   the
                   Sacrament
                   )
                   
                     without
                     any
                     difference
                  
                   :
                   Here
                   Christ
                   is
                   offered
                   in
                   the
                   Sacrament
                   ,
                   as
                   well
                   as
                   to
                   the
                   Word
                   ,
                   and
                   accordingly
                   the
                   Sacrament
                   administred
                   to
                   known
                   impenitent
                   sinners
                   under
                   that
                   notion
                   ,
                   and
                   as
                   still
                   known
                   to
                   be
                   impenitent
                   upon
                   condition
                   that
                   they
                   become
                   penitent
                   .
                
              
               
                 
                   10.
                   
                   
                     Vindic.
                     Pag.
                     52.
                     
                     It
                     being
                     onely
                     the
                     total
                     exclusion
                     from
                     the
                     Church
                     and
                     all
                     Christian
                     society
                     (
                     not
                     any
                     bare
                     suspension
                     from
                     the
                     Sacrament
                     )
                     which
                     works
                     both
                     shame
                     aud
                     remorse
                     in
                     excommunicate
                     persons
                     ,
                     as
                     Paul
                     resolves
                     ,
                     2.
                     
                     Thess.
                     3.
                     14.
                     1
                     
                     Cor.
                     5.
                     13.
                     compared
                     with
                     1
                     Cor.
                     5.
                     1.
                     to
                     11.
                     
                  
                
                 
                   10.
                   
                   Yet
                   
                     Vindic.
                     pag.
                  
                   4.
                   and
                   10.
                   he
                   denieth
                   that
                   either
                   1
                   Cor.
                   5.
                   9.
                   11.
                   or
                   2
                   Thess.
                   3.
                   14.
                   can
                   amount
                   to
                   any
                   Excommunication
                   or
                   exclusion
                   from
                   the
                   Church
                   ,
                   and
                   expounds
                   both
                   these
                   places
                   of
                   a
                   private
                   withdrawing
                   of
                   Civil
                   Fellowship
                   ,
                   without
                   any
                   publike
                   judicial
                   Act
                   or
                   Church
                   censure
                   .
                
              
               
                 
                   
                   11.
                   
                   In
                   his
                   
                     Epistle
                     to
                     the
                     Reader
                  
                   before
                   his
                   Vindication
                   ,
                   he
                   disclaimeth
                   that
                   which
                   some
                   conceived
                   to
                   be
                   his
                   opinion
                   ,
                   viz.
                   that
                   the
                   Ministers
                   and
                   elders
                   of
                   Christs
                   Church
                   ,
                   
                     ought
                     not
                     to
                     be
                     trusted
                     with
                     the
                     power
                     of
                     Church
                     censures
                     ,
                     or
                     that
                     all
                     of
                     them
                     are
                     to
                     be
                     abridged
                     of
                     this
                     power
                     :
                  
                   and
                   professeth
                   that
                   these
                   debates
                   of
                   his
                   tend
                   onely
                   to
                   a
                   regular
                   orderly
                   settlement
                   of
                   the
                   power
                   of
                   Presbyteries
                   ,
                   
                     not
                     to
                     take
                     from
                     them
                     all
                     Ecclesiastical
                     Jurisdiction
                     due
                     by
                     divine
                     right
                     to
                     them
                     ,
                     but
                     to
                     confine
                     it
                     within
                     certain
                     definite
                     limits
                     .
                  
                
                 
                   11.
                   
                   
                     Diotrephes
                     catechised
                     ,
                     pag.
                     7.
                     
                     It
                     is
                     the
                     safest
                     readiest
                     way
                     to
                     unity
                     and
                     Reformation
                     ,
                     to
                     remit
                     the
                     punishment
                     of
                     all
                     scandalous
                     offences
                     to
                     the
                     civil
                     Magistrate
                     ,
                     rather
                     then
                     to
                     the
                     pretended
                     disputable
                     questioned
                     authority
                     of
                     Presbyteries
                     ,
                     Classes
                     ,
                     or
                     Congregations
                     .
                  
                
              
               
                 
                   12.
                   
                   
                     Vindic.
                     pag.
                  
                   2.
                   
                   He
                   agreeth
                   with
                   his
                   Opposites
                   that
                   scandalous
                   obstinate
                   sinners
                   after
                   proof
                   and
                   conviction
                   ,
                   
                     may
                     be
                     justly
                     excommunicated
                     from
                     the
                     Church
                     &c.
                     
                     And
                     that
                  
                   1
                   Cor.
                   5.
                   13.
                   
                     warrants
                     thus
                     much
                     &c.
                     
                     So
                     that
                     thus
                     far
                     there
                     is
                     no
                     dissent
                     on
                     either
                     part
                     .
                  
                   Remember
                   the
                   present
                   controversie
                   which
                   he
                   speaks
                   to
                   ,
                   is
                   concerning
                   excommunication
                   in
                   England
                   ,
                   and
                   so
                   under
                   a
                   Christian
                   Magistracy
                   .
                
                 
                   12.
                   
                   
                     Diotrephes
                     catechised
                     ,
                     pag.
                  
                   9.
                   10.
                   
                   He
                   plainly
                   intimateth
                   that
                   1
                   Cor.
                   5.
                   13.
                   is
                   no
                   satisfactory
                   Argument
                   
                     for
                     the
                     continuance
                     and
                     exercise
                     of
                     Excommunication
                  
                   in
                   all
                   Churches
                   ,
                   and
                   where
                   
                     the
                     Magistrates
                     be
                     Christian.
                  
                   And
                   that
                   those
                   who
                   presse
                   this
                   Text
                   ,
                   may
                   as
                   well
                   conclude
                   from
                   the
                   very
                   next
                   words
                   ,
                   1
                   Cor.
                   6.
                   1.
                   to
                   9.
                   
                     that
                     it
                     is
                     unlawful
                     for
                     Christians
                     to
                     go
                     to
                     Law
                     before
                     any
                     Christian
                     Judges
                     now
                     ,
                  
                   &c.
                   
                   Where
                   by
                   the
                   way
                   it
                   is
                   also
                   to
                   be
                   noted
                   ,
                   that
                   he
                   should
                   have
                   said
                   
                     before
                     any
                     heathen
                     judge●…
                  
                   .
                   Otherwise
                   the
                   Argument
                   cannot
                   be
                   parallel
                   .
                
              
            
          
           
             
             
               I
               shall
               now
               close
               with
               four
               Counter-Quaeries
               to
               Mr.
               Prynne
               .
            
             
               1.
               
               Since
               
                 diu
                 deliberandum
                 quod
                 semel
                 statuendum
              
               ,
               which
               is
               a
               received
               maxime
               ,
               approved
               by
               prudent
               men
               ,
               and
               God
               himself
               ,
               as
               his
               Epistle
               to
               the
               Reader
               saith
               ;
               whether
               was
               it
               well
               done
               to
               publish
               his
               
                 subitane
                 lucubrations
              
               (
               as
               himself
               in
               that
               preface
               calls
               them
               )
               and
               upon
               so
               short
               deliberation
               to
               ingage
               in
               this
               publike
               and
               litigious
               manner
               against
               the
               desires
               of
               the
               Reverend
               and
               Learned
               Assembly
               ,
               especially
               in
               a
               businesse
               wherein
               it
               is
               well
               known
               the
               hearts
               of
               godly
               people
               do
               generally
               go
               along
               with
               them
               ?
            
             
               2.
               
               Whether
               Mr.
               Prynus
               language
               be
               not
               very
               much
               changed
               from
               what
               it
               was
               in
               the
               Prelats
               times
               :
               seeing
               
                 Vindic.
                 pag.
              
               7.
               he
               hath
               these
               words
               ,
               
                 our
                 opposites
                 generally
                 grant
                 ,
                 &c.
              
               citing
               onely
               Cartwright
               ?
               And
               are
               the
               old
               non
               Conformists
               of
               blessed
               memory
               ,
               now
               Opposites
               ?
               Where
               are
               we
               ?
               I
               confesse
               as
               he
               now
               stands
               affected
               ,
               he
               is
               opposite
               to
               the
               old
               non-Conformists
               ,
               and
               they
               to
               him
               .
               For
               instance
               .
               Mr.
               
                 Hildersham
                 Lect.
              
               5.
               on
               Psal.
               51.
               holdeth
               that
               all
               open
               and
               scandalous
               sinners
               should
               do
               open
               and
               publike
               repentance
               ,
               and
               acknowledge
               their
               scandalous
               sins
               in
               the
               Congregation
               ,
               otherwise
               to
               be
               kept
               back
               from
               the
               holy
               Communion
               .
               And
               while
               Mr.
               Prynn
               pleadeth
               that
               Matth.
               18.
               15
               ,
               16
               ,
               17.
               is
               not
               meant
               of
               a
               Presbyterie
               or
               of
               any
               Church-censure
               ,
               he
               manifestly
               dissenteth
               from
               the
               non-Conformist
               ,
               and
               joyneth
               issue
               with
               Bpp.
               
                 Bilson
                 de
                 gubern
                 .
                 Eccl.
                 c.
              
               4.
               and
               
                 Sutlivius
                 de
                 Presbyterio
                 cap.
              
               9.
               pleading
               for
               Prelacy
               against
               Presbyterie
               .
            
             
               3.
               
               Seeing
               the
               businesse
               of
               excommunication
               and
               sequestration
               from
               the
               Sacrament
               ,
               now
               in
               publike
               agitation
               ,
               is
               a
               matter
               of
               great
               moment
               ,
               much
               difficulty
               ,
               and
               very
               circumspectly
               to
               be
               handled
               ,
               established
               ,
               to
               prevent
               pro●anation
               and
               scandal
               on
               the
               one
               hand
               ;
               and
               arbitrary
               ,
               tyrannical
               ,
               papal
               domineering
               power
               over
               the
               Consciences
               ,
               the
               spiritual
               priviledges
               of
               Christians
               ,
               on
               the
               other
               .
               (
               These
               are
               his
               own
               words
               in
               the
               preface
               of
               his
               Quaeries
               )
               whether
               hath
               he
               gone
               in
               an
               even
               path
               to
               avoid
               both
               these
               evills
               ?
               Or
               whether
               hath
               he
               not
               declined
               to
               the
               left
               hand
               ,
               while
               he
               shunned
               the
               error
               of
               the
               right
               hand
               !
               Whether
               hath
               he
               
               not
               so
               gone
               about
               to
               cure
               the
               heat
               of
               the
               liver
               ,
               ▪
               as
               to
               leave
               a
               cold
               and
               phlegmatick
               stomack
               uncured
               ?
               And
               whether
               doth
               he
               not
               trespasse
               against
               that
               rule
               of
               his
               owne
               last
               cited
               ,
               when
               he
               adviseth
               this
               as
               the
               best
               and
               onely
               way
               to
               suppresse
               all
               kind
               of
               sins
               ,
               and
               to
               reform
               and
               purge
               the
               Churches
               of
               this
               Kingdom
               ,
               that
               the
               sword
               of
               excommunication
               and
               suspension
               be
               not
               drawn
               ,
               but
               onely
               the
               sword
               of
               the
               spirit
               ,
               and
               the
               sword
               of
               the
               Magistrate
               ?
               
                 Vindic.
                 pag.
              
               57.
               
               Finally
               ,
               Whether
               in
               this
               Kingdom
               there
               be
               more
               cause
               to
               fear
               and
               apprehend
               an
               arbitrary
               ,
               tyrannical
               ,
               papal
               domineering
               power
               over
               the
               Consciences
               of
               Christians
               ,
               (
               where
               Church
               discipline
               is
               to
               be
               so
               bounded
               by
               authority
               of
               Parliament
               ,
               that
               it
               be
               not
               promiscuously
               put
               in
               the
               hands
               of
               all
               ,
               but
               of
               such
               against
               whom
               there
               shall
               be
               no
               just
               exception
               found
               ,
               yea
               are
               or
               shall
               be
               chosen
               by
               the
               Congregations
               themselves
               ,
               who
               have
               also
               lately
               abjured
               by
               a
               solemn
               Covenant
               ,
               the
               Popish
               and
               Pre●atical
               Government
               ?
               )
               Or
               whether
               we
               ought
               not
               to
               be
               more
               afraid
               and
               apprehensive
               that
               the
               Ordinances
               of
               Christ
               shall
               hardly
               be
               kept
               from
               pollution
               ,
               and
               the
               Churches
               hardly
               purged
               from
               scandals
               ,
               there
               being
               many
               thousands
               both
               grossely
               ignorant
               ,
               and
               grossely
               scandalous
               ?
            
             
               4.
               
               I
               desire
               it
               may
               be
               (
               upon
               a
               review
               )
               seriously
               considered
               ,
               how
               little
               truth
               ,
               wisdom
               ,
               or
               charity
               there
               is
               in
               that
               suggestion
               of
               Mr
               ,
               
                 Prynn
                 ,
                 pag.
              
               57.
               that
               the
               lives
               of
               the
               generality
               of
               the
               people
               are
               
                 more
                 strict
                 ,
                 pious
                 ,
                 lesse
                 scandalous
                 and
                 licentious
                 in
                 our
                 English
                 Congregations
                 ▪
                 where
                 there
                 hath
                 been
                 powerful
                 preaching
                 ,
                 without
                 the
                 practice
                 of
                 Excommunication
                 or
                 suspension
                 from
                 the
                 Sacrament
                 ,
                 then
                 in
                 the
                 Reformed
                 Churches
                 of
              
               France
               ,
               Germany
               ,
               Denmark
               ,
               or
               Scotland
               ,
               
                 for
                 which
                 I
                 appeal
                 to
                 all
                 Travellers
                 ,
                 &c.
                 
              
               I
               confesse
               it
               is
               a
               matter
               of
               great
               humiliation
               to
               the
               servants
               of
               Christ
               ,
               that
               there
               is
               occasion
               to
               exercise
               Church
               discipline
               and
               censures
               in
               the
               Reformed
               Churches
               :
               yet
               this
               is
               no
               other
               then
               what
               was
               the
               condition
               of
               the
               Apostolique
               Churches
               .
               2
               
                 Cor.
                 12.
                 21.
                 
                 I
                 fear
              
               saith
               the
               Apostle
               
                 l●…st
                 when
                 I
                 come
                 again
                 ,
                 my
                 God
                 will
                 humble
                 me
                 among
                 you
                 ,
                 and
                 that
                 I
                 shall
                 bewail
                 many
                 which
                 have
                 sinned
                 already
                 ,
                 and
                 have
                 not
                 repented
                 of
                 the
                 uncleannesse
                 ,
                 and
                 fornication
                 ,
                 and
                 lasciviousnesse
                 which
                 they
                 have
                 committed
                 .
              
               And
               this
               is
               not
               the
               onely
               Testimony
               concerning
               scandals
               and
               disorderly
               walking
               in
               those
               primitive
               Churches
               .
               But
               as
               for
               those
               who
               are
               so
               rigid
               in
               their
               
               censures
               against
               the
               government
               of
               the
               Reformed
               Churches
               ,
               I
               answer
               to
               them
               as
               Hierome
               did
               of
               the
               
                 Montanists
                 .
                 They
                 are
                 rigid
              
               ,
               
               
                 not
                 to
                 the
                 end
                 that
                 themselves
                 also
                 might
                 not
                 commit
                 worse
                 sins
                 ;
                 but
                 this
                 difference
                 there
                 is
                 between
                 them
                 and
                 us
                 ,
                 that
                 they
                 are
                 ashamed
                 to
                 confesse
                 their
                 sins
                 ,
                 as
                 if
                 they
                 were
                 righteous
                 :
                 We
                 while
                 we
                 repent
                 ,
                 do
                 the
                 more
                 easily
                 obtain
                 mercy
                 .
              
               Mr.
               Prynn
               and
               others
               of
               his
               profession
               are
               not
               very
               willing
               that
               such
               an
               Ecclesiastical
               discipline
               be
               established
               in
               England
               ,
               as
               is
               received
               and
               setled
               in
               Scotland
               and
               other
               Reformed
               Churches
               .
               But
               if
               once
               the
               like
               sin-searching
               ,
               sin-discovering
               ,
               and
               sin-censuring
               discipline
               were
               received
               and
               duely
               executed
               in
               England
               ,
               then
               (
               and
               not
               till
               then
               )
               such
               comparisons
               may
               (
               if
               at
               all
               they
               must
               )
               be
               made
               ,
               between
               the
               lives
               of
               the
               generality
               of
               the
               people
               in
               England
               ,
               with
               those
               in
               other
               Reformed
               Churches
               ,
               which
               of
               them
               is
               more
               or
               lesse
               licentious
               and
               scandalous
               .
            
          
           
             
               A
               Testimony
               of
               Mr.
               Foxe
               the
               Author
               of
               the
               Book
               of
               Martyrs
               ,
               taken
               out
               of
               a
               treatise
               of
               his
               printed
               at
               London
               ,
               1551.
               entituled
               
                 De
                 Censura
                 Ecclesiastica
                 Interpellatio
                 J.
                 Foxi
                 ,
              
               the
               eighth
               Chapter
               of
               which
               Treatise
               is
               here
               translated
               out
               of
               Latin
               into
               English.
               What
               the
               are
               chief
               obstacles
               hindering
               Excommunication
               ?
            
             
               THat
               the
               thought
               and
               care
               of
               excommunication
               hath
               now
               so
               far
               waxed
               cold
               almost
               in
               all
               the
               Churches
               ,
               is
               to
               be
               ascribed
               (
               as
               appeareth
               )
               unto
               three
               sorts
               of
               men
               .
               The
               first
               is
               of
               those
               whose
               minds
               the
               wealth
               of
               this
               world
               and
               high
               advancement
               of
               dignity
               do
               so
               lift
               up
               ,
               that
               they
               are
               ashamed
               to
               submit
               the
               neck
               to
               the
               obedience
               of
               Christ.
               What
               (
               say
               these
               )
               shall
               that
               poor
               fellow
               lay
               a
               yoke
               on
               me
               ?
               What
               ,
               should
               I
               be
               subject
               to
               this
               naughty
               and
               rude
               Pastor
               ?
               But
               let
               go
               ,
               good
               Sir
               ▪
               your
               vain
               swelling
               empty
               words
               ;
               how
               rude
               soever
               he
               be
               ,
               yet
               if
               he
               be
               your
               Pastor
               ,
               you
               must
               needs
               be
               a
               sheep
               of
               the
               flock
               ,
               whom
               if
               he
               doth
               rightly
               instruct
               ,
               so
               much
               the
               more
               dutifully
               you
               must
               submit
               .
               But
               if
               otherwise
               ,
               it
               is
               the
               fault
               of
               the
               man
               ,
               not
               of
               the
               Ministry
               ;
               To
               those
               at
               least
               yeeld
               thy self
               to
               be
               ruled
               ,
               whom
               thou
               knowest
               to
               
               be
               more
               learned
               .
               But
               go
               to
               ,
               thou
               which
               canst
               not
               suffer
               a
               man
               to
               be
               thy
               Pastor
               ,
               to
               whom
               then
               wilt
               thou
               submit
               thy self
               ?
               unto
               Christ
               himself
               (
               thou
               sayest
               :
               )
               very
               well
               forsooth
               .
               This
               then
               is
               of
               such
               importance
               ,
               that
               Christ
               for
               thy
               cause
               must
               again
               leave
               the
               heavens
               ,
               or
               by
               his
               Angels
               or
               Arch-Angels
               feed
               and
               govern
               thee
               ,
               whom
               these
               mean
               men
               the
               Pastors
               do
               not
               satisfie
               :
               But
               what
               if
               it
               so
               pleased
               the
               Lord
               by
               these
               mean
               Pastors
               ,
               as
               thou
               callest
               them
               ,
               to
               cast
               down
               and
               conf●und
               all
               the
               highest
               statelynesse
               and
               pride
               of
               this
               World
               ,
               even
               as
               of
               old
               by
               a
               few
               and
               comtemptible
               Fishers
               he
               subdued
               not
               onely
               the
               high
               and
               conceited
               opinion
               of
               Philosophers
               ,
               but
               even
               the
               Scepters
               of
               Kings
               also
               ?
               Now
               what
               will
               thy
               boasting
               magnificence
               say
               ?
               But
               hear
               what
               Christ
               himself
               saith
               of
               them
               ,
               whom
               thou
               from
               thy
               high
               loftinesse
               look●st
               down
               upon
               as
               unworthy
               .
               
                 He
                 that
                 despiseth
                 you
                 despiseth
                 me
              
               (
               saith
               he
               .
               )
               And
               moreover
               who
               so
               despiseth
               Christ
               ,
               despiseth
               him
               from
               whom
               he
               is
               sent
               ,
               and
               who
               said
               unto
               him
               ,
               
                 Thou
                 art
                 my
                 Son
                 ,
                 this
                 day
                 have
                 I
                 begotten
                 thee
                 :
                 Ask
                 of
                 me
                 and
                 I
                 will
                 give
                 thee
                 the
                 Heathen
                 for
                 thine
                 inheritance
                 ,
                 and
                 the
                 utmost
                 ends
                 of
                 the
                 earth
                 for
                 thy
                 possission
                 :
                 Thou
                 shalt
                 rule
                 them
                 with
                 a
                 rod
                 of
                 yron
                 ,
                 and
                 break
                 them
                 in
                 pe●…ces
                 like
                 a
                 p●…tters
                 vessel
                 .
              
               Wherefore
               seeing
               thou
               dost
               acknowledge
               so
               great
               a
               Lord
               ,
               so
               many
               wayes
               above
               all
               Maiesty
               whatsoever
               can
               be
               named
               ;
               let
               it
               not
               be
               grievous
               to
               thee
               (
               my
               brother
               whosoever
               thou
               art
               ,
               or
               with
               how
               great
               power
               soever
               thou
               art
               highly
               advanced
               )
               laying
               aside
               thy
               high
               looks
               and
               pride
               ,
               to
               be
               humbled
               under
               his
               mighty
               hand
               ;
               And
               do
               not
               think
               it
               a
               light
               matter
               (
               whereas
               thou
               entertainest
               with
               so
               great
               applause
               and
               honourable
               respect
               an
               earthly
               Kings
               Ambassadors
               )
               that
               thou
               shouldest
               disdain
               the
               Ambassadors
               of
               him
               ,
               who
               alone
               hath
               power
               over
               all
               Kings
               and
               Lords
               .
               If
               thou
               yeeldest
               unto
               a
               mortal
               Physitian
               thy
               wounds
               to
               be
               handled
               ,
               yea
               to
               be
               cut
               also
               ,
               and
               to
               be
               burned
               and
               seared
               (
               if
               need
               be
               )
               how
               commeth
               it
               ,
               that
               thou
               canst
               lesse
               endure
               the
               same
               thing
               also
               in
               the
               curing
               of
               the
               diseases
               of
               the
               soul
               from
               the
               spiritual
               Physitian
               ,
               especially
               seeing
               in
               so
               many
               respects
               better
               is
               the
               health
               of
               the
               soul
               then
               of
               the
               body
               ?
               Nor
               do
               thou
               so
               account
               any
               whit
               in
               this
               regard
               to
               be
               impared
               of
               thy
               honour
               ,
               if
               unto
               thy
               Bishop
               or
               Pastor
               ,
               yea
               rather
               herein
               to
               Christ
               thou
               be
               subjected
               .
               Yea
               contrariwise
               ,
               so
               account
               as
               the
               thing
               is
               indeed
               ,
               that
               there
               is
               no
               true
               glory
               but
               in
               Christ
               and
               in
               his
               sheepfolds
               ;
               
               that
               none
               do
               more
               prosperously
               reigne
               ,
               then
               they
               which
               every
               way
               do
               serve
               him
               ,
               without
               whom
               as
               there
               is
               no
               glory
               ,
               so
               is
               there
               no
               safety
               and
               salvation
               .
               Neither
               let
               it
               seem
               disgraceful
               to
               thee
               ,
               what
               so
               many
               ages
               ago
               the
               most
               high
               Monarchs
               of
               the
               world
               and
               most
               potent
               Emperors
               have
               done
               before
               thee
               :
               amongst
               whom
               Philip
               ,
               as
               he
               was
               the
               first
               of
               all
               the
               Emperors
               who
               was
               made
               a
               Christian
               ;
               so
               I
               meet
               with
               no
               other
               more
               famous
               example
               ,
               and
               more
               worthy
               of
               all
               mens
               imitation
               .
               He
               willing
               to
               be
               present
               at
               the
               solemn
               Assemblies
               of
               the
               Church
               on
               Easter
               ,
               and
               to
               communicate
               of
               the
               Sacrament
               ▪
               when
               as
               yet
               he
               was
               judged
               not
               worthy
               of
               admission
               ;
               It
               is
               reported
               that
               Fabian
               the
               Bishop
               withstood
               him
               ,
               neither
               did
               receive
               him
               before
               he
               confessed
               his
               sins
               ,
               and
               stood
               among
               the
               Penitentiaries
               .
               What
               would
               those
               our
               proud
               gyants
               ,
               fighters
               against
               God
               do
               here
               ,
               if
               they
               had
               stood
               in
               the
               like
               condition
               and
               high
               place
               ?
               But
               this
               no
               lesse
               mild
               then
               most
               mighty
               Emperor
               was
               nothing
               ashamed
               (
               forgetting
               in
               the
               mean
               while
               his
               Imperial
               Majesty
               )
               of
               his
               own
               accord
               to
               submit
               himself
               to
               the
               obedience
               of
               his
               Pastor
               ,
               undergoing
               every
               thing
               whatsoever
               in
               the
               Name
               of
               Christ
               was
               imposed
               upon
               him
               .
               O
               truly
               noble
               Emperor
               ,
               and
               no
               lesse
               worthy
               Bishop
               !
               But
               these
               examples
               in
               both
               are
               too
               rare
               amongst
               us
               this
               day
               .
            
             
               Another
               ▪
               sort
               is
               of
               those
               which
               would
               be
               Christians
               but
               in
               name
               and
               title
               onely
               ,
               they
               promise
               an
               honest
               enough
               shew
               of
               Christian
               profession
               ;
               they
               dispute
               both
               learnedly
               ,
               and
               every
               where
               with
               grea●
               endeavour
               ,
               of
               Christ
               ;
               they
               carry
               about
               in
               their
               hands
               the
               Gospel
               ;
               they
               frequent
               sacred
               Sermons
               ;
               have
               cast
               off
               all
               superstition
               ;
               they
               feed
               with
               the
               perfect
               ;
               they
               marry
               ,
               eat
               ,
               and
               are
               clothed
               ,
               so
               as
               they
               hold
               no
               difference
               either
               of
               times
               or
               of
               places
               .
               Finally
               ,
               Whatsoever
               is
               pleasing
               in
               Christ
               they
               take
               and
               stiffely
               hold
               .
               But
               if
               ye
               look
               into
               their
               life
               ,
               they
               are
               Epicures
               ,
               Wasters
               ,
               Ravenous
               ,
               Covetous
               ,
               Sons
               of
               Belial
               ;
               Not
               Christs
               servants
               ,
               but
               slaves
               of
               their
               belly
               ;
               who
               according
               to
               the
               Satyrist
               ,
               think
               vertue
               to
               be
               but
               words
               ,
               as
               the
               wood
               to
               be
               but
               trees
               .
               And
               of
               these
               there
               is
               a
               great
               store
               every
               where
               ,
               who
               seeing
               onely
               for
               their
               belly
               they
               follow
               Christ
               ,
               they
               leave
               nothing
               undevised
               and
               uninterprised
               to
               hinder
               Excommunication
               ,
               that
               so
               they
               may
               the
               more
               freely
               satisfie
               and
               serve
               their
               own
               lusts
               .
               So
               
               the
               Covetous
               man
               feareth
               that
               his
               Covetousnesse
               be
               called
               in
               question
               ,
               which
               he
               will
               not
               forsake
               .
               The
               Adulterer
               ,
               he
               that
               buyeth
               or
               selleth
               men
               into
               slavery
               ,
               the
               dycer
               ,
               the
               whoremonger
               ,
               the
               drunkard
               would
               rather
               his
               intemperance
               to
               be
               concealed
               .
               So
               the
               Robber
               ,
               the
               Murderer
               ,
               the
               Incendiary
               is
               afraid
               to
               be
               laid
               open
               or
               made
               known
               .
               So
               he
               that
               delighteth
               to
               be
               fatted
               and
               enriched
               with
               the
               dammages
               of
               the
               Common
               ▪
               wealth
               ,
               is
               unwilling
               to
               have
               any
               bridle
               to
               curb
               and
               restrain
               him
               :
               The
               Cheater
               that
               with
               false
               wares
               beguileth
               the
               people
               ;
               the
               seller
               that
               with
               unjust
               gain
               outeth
               counterfeit
               wares
               ;
               the
               deceiver
               who
               cozeneth
               and
               circumventeth
               his
               Neighbour
               .
               Last
               of
               all
               whosoever
               are
               thus
               affected
               that
               they
               savour
               or
               follow
               nothing
               but
               their
               belly
               ,
               their
               ambition
               ,
               and
               the
               purse
               ,
               they
               do
               not
               willingly
               endure
               that
               their
               liberty
               of
               sinning
               should
               be
               stopped
               to
               them
               .
            
             
               Moreover
               after
               these
               ,
               others
               not
               much
               unlike
               them
               ,
               come
               into
               the
               same
               account
               ,
               which
               out
               of
               some
               places
               of
               Scripture
               perversely
               wrested
               ,
               if
               they
               find
               out
               ought
               that
               may
               flatter
               their
               affections
               ,
               hence
               forthwith
               do
               they
               promise
               a
               wicked
               liberty
               of
               sinning
               to
               themselves
               and
               others
               ,
               whence
               follows
               a
               very
               great
               corruption
               of
               life
               ,
               together
               with
               injury
               of
               the
               Scripture
               .
               While
               these
               men
               are
               not
               sufficiently
               shaken
               and
               stricken
               with
               the
               sence
               of
               their
               sin
               ,
               and
               force
               the
               Scripture
               violently
               wrested
               to
               defend
               and
               maintain
               their
               perverse
               affections
               ,
               from
               which
               Scripture
               it
               had
               been
               meet
               to
               seek
               all
               medicines
               of
               their
               vices
               .
               But
               little
               do
               these
               men
               in
               the
               mean
               while
               consider
               how
               dear
               it
               cost
               Christ
               ,
               which
               they
               make
               so
               small
               account
               of
               .
               They
               do
               not
               mark
               and
               weigh
               how
               horrible
               a
               thing
               sin
               is
               before
               God
               ,
               which
               no
               otherwise
               could
               be
               expiate
               and
               purged
               but
               by
               the
               death
               of
               his
               onely
               begotten
               Son
               ;
               which
               hath
               utterly
               rui●ated
               not
               whole
               Cities
               ,
               but
               Kingdoms
               also
               and
               Monarchies
               .
            
             
               Which
               things
               if
               these
               and
               all
               other
               Epicures
               did
               more
               diligently
               think
               of
               ,
               it
               would
               come
               to
               passe
               I
               suppose
               ,
               that
               neither
               the
               custome
               of
               sin
               would
               so
               much
               like
               them
               ,
               and
               withall
               the
               matter
               it self
               would
               so
               far
               draw
               them
               ,
               that
               more
               willingly
               they
               would
               have
               recourse
               unto
               these
               so
               many
               waies
               wholsom
               remedies
               of
               the
               Church
               ,
               as
               unto
               the
               onely
               medicine
               of
               mans
               life
               .
            
          
           
             FINIS
             .
          
        
         
      
    
     
       
         Notes, typically marginal, from the original text
         
           Notes for div A42757-e410
           
             a
             Luke
             23.
             3.
             
             John
             18.
             33
             ,
             36
             37.
             
          
           
             b
             Luke
             23.
             2.
             
             John
             19.
             12
             ,
             15.
             
          
           
             c
             Joh.
             19.
             12
             ,
             13
             
          
           
             d
             d
             John
             19.
             19.
             
          
           
             e
             
               De
               regno
               Christi
               lib.
            
             1.
             cap
             4
             Non
             d●fuerunt
             quoque
             intra
             ●os
             triginta
             annos
             ,
             praesertim
             in
             Germania
             ,
             qui
             videri
             voluerunt
             just●m
             Evangelii
             praedi
             〈◊〉
             〈◊〉
             &c.
             v●um
             perpauci
             adhuc
             repei
             ti
             sunt
             qui
             se
             Christi
             Evangelio
             &
             regno
             emuino
             subj●cissent
             :
             imo
             qui
             passi
             fuissent
             Christi
             religionem
             &
             Ecclesia●um
             Disciplinam
             restitui
             per
             omnia
             juxta
             leges
             Regis
             nostri
             .
             
               Et
               infra
            
             In
             Hungaria
             ,
             gratia
             Domino
             ,
             non-paucae
             jam
             existunt
             Ecclesiae
             quae
             cum
             p●â
             Christi
             doctrinâ
             ,
             s●lidam
             etiam
             ejus
             discipl●nam
             receperunt
             ,
             custodiunique
             religiosè
             .
             Rex
             noster
             Christus
             saxit
             ut
             ●arum
             Ecclesiarum
             exemplunt
             quàm
             plurimae
             sequantur
             .
          
           
             f
             De
             polit
             .
             Eccles.
             lib.
             1.
             cap.
             2.
             
             Politeia
             Ecclesiastica
             est
             pars
             regni
             Christi
             .
          
           
             g
             M
             
               Iohn
               Welseh
            
             his
             Letter
             to
             the
             Lady
             Fleemming
             ,
             written
             from
             his
             prison
             at
             Blacknesse
             in
             January
             1616.
             
             Who
             am
             I
             that
             he
             should
             first
             have
             called
             me
             and
             then
             constituted
             me
             a
             Minister
             of
             glad
             things
             ,
             of
             the
             Gospell
             of
             salvation
             these
             fifteen
             yeeres
             already
             ,
             and
             now
             last
             of
             all
             to
             be
             a
             sufferer
             for
             his
             cause
             and
             kingdome
             ,
             to
             witnesse
             that
             good
             confession
             that
             Jesus
             Christ
             is
             the
             King
             of
             Saints
             ,
             and
             that
             his
             Church
             is
             a
             most
             free
             Kingdome
             ,
             yea
             as
             free
             as
             any
             Kingdome
             under
             Heaven
             ,
             not
             onely
             to
             convocate
             hold
             and
             keepe
             her
             meetings
             ,
             conventions
             ,
             and
             assemblies
             ,
             but
             also
             to
             judge
             of
             all
             her
             affaires
             ,
             in
             all
             her
             meetings
             and
             conventions
             ,
             among
             his
             Members
             and
             Subjects
             !
             These
             two
             points
             ,
             that
             Christ
             is
             the
             head
             of
             his
             Church
             ,
             Secondly
             that
             she
             is
             free
             in
             her
             government
             from
             all
             other
             Jurisdiction
             except
             Christs
             ;
             these
             two
             points
             are
             the
             speciall
             cause
             of
             our
             imprisonment
             ,
             being
             now
             convict
             as
             traytors
             for
             maintaining
             thereof
             .
             We
             have
             been
             waiting
             with
             joyfulnesse
             to
             give
             the
             last
             testimony
             of
             our
             blood
             in
             confirmation
             thereof
             ,
             if
             it
             would
             please
             our
             God
             to
             be
             so
             favourable
             as
             to
             honour
             us
             with
             ●hat
             dignity
             .
             
               Thus
               he
            
             .
          
           
             h
             Discourse
             of
             the
             troubles
             at
             Frankeford
             first
             published
             in
             the
             yeere
             1575
             and
             reprinted
             at
             London
             in
             the
             yeere
             1641.
             pag.
             37.
             
          
           
             i
             Acts
             17.
             6
             ,
             7.
             
          
           
             k
             Jude
             ep
             .
             v.
             8.
             
          
           
             l
             Fr
             à
             S.
             Clara
             Apolog.
             Episcop
             .
             cap.
             2.
             
          
           
             m
             The
             second
             booke
             of
             the
             Discipline
             of
             the
             Church
             of
             Scotland
             ,
             cap.
             1.
             
          
           
             n
             The
             confession
             of
             faith
             of
             the
             Church
             of
             Scotland
             Art.
             25
             
          
           
             o
             Ibib.
             
          
           
             p
             Ibid.
             
          
           
             q
             Ibid.
             
          
           
             r
             The
             Confession
             of
             Helvetia
             in
             the
             head
             of
             Magistracy
             .
          
           
             s
             The
             confession
             of
             Bohemia
             cap.
             16.
             
          
           
             t
             The
             French
             confession
             Art.
             39.
             
          
           
             u
             The
             confession
             of
             Belgia
             Att.
             36.
             
          
           
             x
             The
             confesof
             Saxony
             ,
             Art.
             23.
             
          
           
             y
             Irish
             Articles
             of
             Religion
             Art.
             61
             ,
             62.
             
          
           
             z
             Matth.
             16
             ,
             19.
             
             &
             18
             18.
             which
             is
             meant
             ●t
             laying
             on
             or
             taking
             of
             Church
             censure
             .
             
               August
               .
               Tract
            
             .
             50
             
               in
               Jo.
               Si
               〈◊〉
               in
               Ecclesiâ
               fit
               ,
               ut
               quae
               in
               terrd
               ligantur
               in
               caelo
               ligentur
               ,
               &
               que
               solvuntur
               in
               terrd
               ,
               solvantur
               in
               caelo
               :
               quiacum
               excommunicat
               Ec.
               clesia
               ,
               in
               caelo
               ligatur
               excommunicatustcum
               reconciliatur
               ab
               Ecclesiâ
               ,
               in
               caelo
               solvitur
               reconciliatus
               ,
               &c.
               
            
          
           
             a
             The
             second
             Booke
             of
             the
             Discipline
             of
             the
             Church
             of
             Scotland
             ,
             cap.
             1.
             
          
           
             c
             See
             the
             Laws
             and
             Statutes
             of
             Geneva
             translated
             out
             of
             the
             French
             and
             printed
             at
             London
             1643.
             pag.
             9
             ,
             10.
             
          
           
             d
             De
             corona
             orat
             .
             5.
             in
             initio
             
          
           
             e
             In
             orat
             .
             contr●
             Ciesiphontem
             .
          
           
             f
             Matth.
             ●
             .
             11.
             
          
           
             g
             Psalm
             2.
             3.
             
             Luke
             1●
             ▪
             14.
             
          
           
             h
             Origen
             .
             in
             Levit
             .
             Hom.
             3.
             
             Quid
             percu●it
             ?
             carnem
             .
             Quid
             sanat
             ?
             Spiritum
             .
             Prorsus
             ut
             illa
             deficiat
             ,
             iste
             pro
             ▪
             ficiat
             .
          
           
             i
             Hier.
             ad
             Marcellum
             .
          
        
         
           Notes for div A42757-e10590
           
             a
             De
             Iure
             natur
             .
             &
             Gentium
             lib.
             2.
             cap.
             4.
             
             Prosely●us
             Iustitiae
             utcunque
             novato
             patriae
             nomine
             Iudaeus
             dice●etur
             ,
             non
             tam
             quidem
             〈◊〉
             Iudaicus
             simpliciter
             censendus
             ●sset
             qu●m
             peregrinas
             semper
             ,
             cui
             jura
             quamplurima
             inter
             cives
             .
             
               See
               the
               like
            
             lib.
             5.
             c.
             20.
             
          
           
             b
             Buxtorf
             .
             lexic.
             Chald.
             Talm.
             &
             Rabbin
             pag.
             408
             Proselyti
             justitiae
             sunt
             qui
             non
             rerum
             externarum
             ,
             sed
             solius
             religionis
             causâ
             ,
             &
             gloriae
             Dei
             studio
             ,
             religionem
             Iudaicam
             amplectuntur
             ,
             &
             totam
             legem
             Mosis
             dicto
             modo
             recipiunt
             .
             Hi
             natis
             Iudaeis
             habentur
             aequales
             :
             
               understand
               in
               an
               Ecclesiasticall
               ,
               not
               in
               a
               Civill
               capacity
               .
               In
               which
               sence
               also
            
             Matthias
             Martinius
             in
             lexic.
             philol
             .
             
               pag.
               2922.
               saith
               that
               these
               Proselytes
               ,
            
             cum
             ad
             sacrorum
             Iudaicorum
             communionem
             admit●ebantur
             ,
             &c.
             veri
             Iudaei
             censebantur
             :
             
               and
               that
               to
               be
               made
               a
               Proselyte
               ,
               and
               to
               be
               made
               a
               Jew
               ,
               are
               used
               promiscuously
               in
               the
               Rabbinicall
               writings
               .
               So
               also
            
             Drusius
             praet
             .
             l.
             4.
             in
             Io.
             12.
             20.
             
          
           
             c
             Caete●ùm
             supremus
             Senatus
             cujus
             in
             hoc
             concl●visedes
             ,
             duplex
             fuisse
             videtur
             ,
             pro
             ●erum
             Ecclesi●ticarum
             &
             politicarum
             diversitate
             :
             quonia●
             
               Deut
               17.
               12.
            
             ubi
             de
             supremis
             Senatoribus
             agitur
             ,
             manisestè
             Sacerdos
             d
             Iudice
             distinguitur
             ;
             ad
             sacerdotema●t
             ad
             Iudicem
             i.
             e.
             Sacerdotes
             aut
             Iudices
             ,
             ut
             com
             .
             9.
             inaicio
             est
             ,
             ubi
             pro
             Sacerd●te
             ponuntur
             Sacerdotes
             .
             Adde
             Ieboshaphatum
             ,
             cum
             Iudicia
             Hicrosolymis
             restaura●et
             ,
             duos
             ordines
             conflituisse
             ,
             Sacerdetes
             &
             Capita
             samilia●um
             ,
             ad
             judicium
             Dei
             &
             ad
             litem
             :
             similiter
             duos
             praes●les
             com
             11.
             un●m
             ad
             omnem
             causam
             Dei
             :
             alterum
             scilicet
             duce●
             Iudaeorum
             ad
             omne
             negotium
             Regis
             .
             Quibus
             succinunt
             verba
             
               Jerem.
               19.
               1.
            
             quibus
             Seniores
             populi●
             Senioribus
             Sacerdot●m
             distinguntur
             .
             Quocirca
             in
             N.
             T.
             sublato
             (
             ut
             videtur
             )
             per
             H●rodem
             ,
             uno
             synedrio
             ,
             sc.
             politico
             ;
             al●erum
             Apostolorum
             seculo
             supersuit
             ,
             in
             quo
             politici
             etiam
             manebant
             reliqui●
             :
             nam
             ab
             Ecclesiasticis
             Seniores
             populi
             distinguntur
             ,
             
               Matth.
               26.
               3.
               59
               
               &
               27.
               vers
               .
               1.
               
            
             Ni
             magis
             placeat
             ,
             quod
             ab
             aliis
             observatum
             suit
             ,
             Herodem
             ,
             sublatis
             70.
             
             Senioribus
             è
             familia
             Davidica
             ,
             alios
             inseriores
             substitu●sse
             :
             quod
             judiciorum
             quibusdam
             excmplis
             firmari
             videtur
             .
             Adeo
             〈◊〉
             illis
             temporibus
             duplex
             quoque
             Synedrium
             suerit
             ,
             quamvis
             utriusque
             Senatores
             subinde
             convenirent
             :
             qu●
             fortè
             reserendum
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             quod
             
               Matth.
               26.
               59.
               
               Marc
               14.
               55.
               
               &
               15.
               1.
               
               Acts
               22.
               30.
            
             occurrit
             .
             (
             Quin
             etiam
             cap
             1.
             cod
             .
             Iomae
             ,
             eadem
             distinctio
             his
             verbis
             confirmatur
             (
             ubi
             de
             〈◊〉
             Sacerdotis
             magni
             ad
             diem
             expiationis
             agitur
             )
             tradunt
             eum
             Seniores
             d●mus
             Iudicii
             ,
             Senioribus
             Sacerdotii
             .
          
           
             d
             Propter
             meritum
             assess●rum
             Sy●edrii
             ,
             qui
             occupati
             sunt
             in
             lege
             ,
             &
             illuminant
             Iudicium
             .
             Et
             descendit
             in
             Babyloniam
             ad
             concilium
             Sapientum
             .
             I●
             non
             fuit
             Synedrium
             Iudicum
             &
             Magistratus
             summi
             ,
             sed
             collegium
             doctorum
             .
          
           
             f
             Iu
             Exod.
             24.
             
             Quaest.
             3.
             
          
           
             g
             In
             Exod.
             18.
             
             Quest.
             2.
             
          
           
             h
             Menocbius
             in
             Exod.
             24.
             14.
             redite
             ad
             populum
             ,
             ut
             illum
             regatis
             ,
             &
             in
             officio
             contineati●
             .
             Pelargus
             
               upon
               the
               place
               saith
               that
            
             Moses
             
               would
               not
               leave
               the
               Church
               without
               Rulers
               to
               avoyd
               the
               danger
               of
               popular
               anarchy
               .
            
          
           
             i
             
               Eros●…us
               Confirm
               th●…s
               .
               lib.
            
             4
             cap.
             3
             
               M●…ses
               〈◊〉
               ait
               ,
               intersici
               ●…dum
               ●…sse
               illum
               ,
               qu●…
               vel
               〈◊〉
               ,
               sentemiae
               vel
               Judicis
               assentire
               nollet
               Non
               ergo
               liberum
               facit
               ab
               i●…lo
               ad
               〈◊〉
               pr●…vocare
               .
            
          
           
             k
             Me●ochius
             in
             1.
             
             Paral.
             23.
             4.
             idem
             sunt
             praepositi
             &
             Iudices
             ,
             quorum
             mun●s
             erat
             Israelitarum
             causas
             qu●
             juxta
             legem
             finiebantur
             ,
             judicare
             ,
             quod
             patet
             ex
             2.
             
             Paral.
             19.
             8.
             ubi
             habemus
             
               constituit
               Jehosaphat
               in
               Jerusalem
               levi●…as
               &
               sacerdotes
               ,
               &
               Princip
               s
               famil●…arum
               ex
               Is●…a
               l
               ,
               ut
               judicium
               &
               causam
               domini
               judicarent
               .
            
          
           
             l
             Salmas
             .
             apparat
             .
             ad
             libros
             de
             Primatu
             p.
             302.
             
             Quae
             ad
             ●es
             sacras
             ac
             divinas
             pertinebant
             ,
             de
             his
             praecipue
             judicium
             Sacerdotum
             fuit
             ,
             de
             ali●
             civilibus
             &
             regalib●
             ,
             praesides
             〈◊〉
             rege
             constituti
             ,
             ut
             patet
             ex
             lib.
             2.
             
             Chro.
             cap.
             19.
             
             Titinus
             in
             2.
             
             
               Chro.
               19.
               11.
            
             
             Ubi
             not
             a
             distinctionem
             sori
             seu
             Magistratus
             Ec
             clesiastici
             &
             civilis
             ,
             contra
             Anglo-Calvinistas
             &
             nostros
             Arminianos
             .
          
           
             m
             
               Magdeb
               Gent.
               〈◊〉
               .
               lib.
            
             1.
             cap
             6.
             
             
               Seniores
               populi
               videntu●…
               fuisse
               〈◊〉
               è
               populo
               lecti
               viri
               ,
               aetate
               ,
               d
               ctrina
               ,
               &
               vitae
               p●…obitate
               spectati
               ,
               gui
               simul
               cum
               Ecclesiasticis
               〈◊〉
               ,
               Templi
               ,
               〈◊〉
               &
               〈◊〉
               rerum
               〈◊〉
               〈◊〉
               Ecclesiae
               〈◊〉
               〈◊〉
               ,
               〈◊〉
               habuerunt
               .
            
          
           
             n
             Antiq.
             Iud.
             lib.
             20.
             cap
             6.
             
             Ipsi
             〈◊〉
             pontifices
             dissiacre
             cae●erunt
             à
             Sacer●otibus
             &
             primatibus
             Hieroso●
             mi●anorum
             ●ivium
             ,
             singuléque
             m●edebant
             stipati
             manu
             au
             ▪
             dacissimorum
             &
             seditiosorum
             bominum
             ,
             〈◊〉
             inter
             se
             mutu●S
             ce●tabant
             convitiis
             &
             〈◊〉
             :
             nec
             erat
             qui
             compesceret
             ,
             quasi
             vacante
             urbe
             Magistratibus
             .
             In
             tantum
             autem
             exarsit
             summorum
             pontific●m
             impudentia
             ,
             ut
             auderent
             servos
             suos
             in
             areas
             mittere
             ,
             qui
             auf●rrent
             debitas
             Sacerdotibus
             decimas
             ,
             aliquótque
             pauperiores
             è
             Sacerdo●um
             ordine
             alimentorum
             in●pia
             fame
             deficerent
             .
             Tantò
             plus
             ●um
             pol●ebat
             violentia
             sedi
             -
             tiosorum
             quam
             justitia
             .
          
           
             n
             Lexicon
             Chald.
             Talmud
             .
             &
             Rabbin
             .
             edit
             .
             1639.
             pag.
             8●7
             ,
             828.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Excommunicatio
             ,
             exclusio
             ●
             caetu
             sacro
             ,
             ejectio
             ex
             syna
             ▪
             goga
             &c.
             Cum
             tali
             excommunicato
             non
             licet
             edere
             nec
             bibert
             .
             Quo
             fortè
             respicit
             Apostolus
             
               1
               Cor.
               5.
               11.
            
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             Nam
             admonitionem
             illam
             generalem
             facit
             ,
             ex
             occasione
             incestuosi
             quem
             excommunicare
             jubet
             .
          
           
             o
             De
             Iure
             natur
             .
             &
             Gentium
             lib.
             4.
             cap.
             9.
             
             Atque
             is
             planè
             à
             communicatione
             orationis
             ,
             &
             convenius
             ,
             &
             omnis
             sancti
             commercii
             relegabatur
             ,
             quemadmodum
             de
             bujusmodi
             anathemate
             sub
             initils
             Ecclesie
             Christianae
             loquitur
             Tertullianus
             .
          
           
             p
             
               Animad
               in
               Pirke
            
             pag.
             169.
             
             
               Qu●…
               enim
               dicat
               apostatam
               ,
               blashemum
               aliaque
               sacra
               capita
               intra
               templum
               suisse
               admissa
               ?
               &c.
               Certe
               si
               quibuslibet
               excommunicatis
               permissum
               suisset
               in
               trare
               Templom
               ,
               tum
               〈◊〉
               mitior
               Judaicae
               Synagoga
               disciplina
               esset
               statuenda
               ,
               quam
               veteris
               Christianae
               Ecclesiae
               .
            
          
           
             q
             Quest.
             &
             Resp.
             l.
             1.
             quaest
             .
             9
             Solebant
             autem
             veteres
             (
             I●der
             )
             si
             qu●
             gravius
             deliquerat
             ,
             primum
             eum
             movere
             caetu
             Ecclesiastico
             :
             si
             non
             emendabat
             se
             ,
             tum
             feriebant
             〈◊〉
             :
             quòd
             si
             ne
             tum
             quidem
             redibat
             ad
             srugem
             ,
             ultimo
             ac
             postremo
             loco
             samatizabant
             .
          
           
             r
             Annot.
             in
             Exc.
             Gemar
             .
             Sanhedrin
             cap.
             1.
             
             Qui
             simpliciter
             excommunicatus
             est
             (
             menudde
             )
             est
             ille
             quidem
             separatus
             à
             caetu
             ,
             ita
             ut
             pro
             vero
             membro
             Ecclesie
             non
             habeatur
             .
          
           
             s
             Lexicon
             pentaglot
             .
             pag.
             655.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Excommunicatio
             ,
             cum
             quis
             se
             non
             emendans
             catu
             Ecclesiastico
             ●ovetur
             ,
             &
             ex
             populo
             suo
             excinditur
             .
             
               Where
               he
               also
               mentioneth
               the
               three
               distinct
               kinds
               of
               Excommunication
            
             Niddui
             ,
             Cherem
             ,
             and
             Schammata
             .
             Ibid.
             pag.
             1076.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             remetio
             ,
             excommunicatio
             ,
             ejectio
             ex
             caetu
             piorum
             ,
             illa
             anathematis
             species
             ,
             qua
             quis
             immundus
             ab
             bominum
             contubernio
             ,
             aut
             qua
             aliquis
             ●
             caetu
             Ecclesiastico
             removetur
             ad
             tempus
             ▪
             à
             lege
             praescriptum
             .
          
           
             t
             De
             arcano
             sermone
             cap.
             47.
             
             Ejectio
             autem
             è
             Synagega
             ,
             communicationis
             abnegatio
             est
             ,
             &
             abalienatio
             a
             religiosa
             consuetudine
             ,
             quae
             á
             nostris
             recepto
             jam
             verbo
             sixcommunicatio
             dicitur
             .
          
           
             u
             
               Magdeb.
               Cent.
               1.
               ●…ib
               .
               1.
               cap
               7.
               
               Judicabant
               degmata
               &
               promulgobant
               eorum
               damnationes
               ,
               unà
               cum
               personis
               :
               quae
               quidem
               res
               ▪
               nihil
               aliud
               quam
               publica
               Excommunicatio
               erat
            
             Jo.
             9.
             22.
             
             &
             11.
             47.
             48.
             
             &
             1●
             .
             4●
             .
             
               Et
               infra
               .
               Extra
               Synagogam
               fieret
               ,
               ▪
               hoc
               est
               excommunicaretur
               .
            
          
           
             x
             
               〈◊〉
               ▪
               Ebr.
               cap
               7.
               legis
               sanctio
               triplex
               &c.
               Prima
               est
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               aversatio
               ,
               antolitio
               &
               amandatio
               &c.
               Secunda
               est
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               devo●…
               extremo
               cuidam
               exitio
               .
               Excommunicatio
               :
               quando
               videlicet
               a●…quis
               excindi
               duebatur
               ex
               populo
               sue
               ,
               &
               in
               eo
               amplius
               non
               censeri
               (
               ut
               jam
               supra
               expo
               ▪
               suimus
               )
               ex
               majore
               aliquo
               delicto
               .
               atque
               hoc
               p●…to
               esse
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               fieri
               &c.
               
               Primae
               illae
               speciei
               respondet
               quod
               in
               Ecclesiis
               nostris
               vocamus
               prohibitionem
               seu
               suspensionem
               à
               Sacramentis
               :
               〈◊〉
               Excommunicatio
               publice
               facta
               .
            
          
           
             y
             Harum
             trium
             Excommunicationis
             specierum
             vel
             potius
             graduum
             ,
             secunda
             primam
             ,
             tertia
             utramque
             includebat
             .
             Prima
             piis
             quidem
             Iudaeis
             erat
             formidabtlis
             ,
             quia
             per
             eam
             à
             sacrorum
             communione
             submovebantur
             ,
             at
             qui
             minus
             pii
             erant
             eâ
             non
             magnopere
             movebantur
             .
          
           
             y
             Buxtors
             lexic.
             Rabbin
             .
             p.
             2463
             ex
             Pesachim
             fol.
             50.
             
             Qui
             vesperâ
             sabbathi
             &
             aliorum
             dierum
             festorum
             operas
             serviles
             ●cit
             ,
             infaustum
             illud
             quidem
             est
             ,
             neque
             videt
             signum
             benedictionis
             ,
             sed
             non
             schammatisamus
             eum
             :
             at
             qui
             vesper●
             pas
             ch●tis
             operas
             serviles
             facit
             ,
             hîc
             verò
             omnino
             schammatisamus
             eum
             .
             
               They
               did
               also
               excommunicate
               an
               hereticall
               or
               Epicurean
               Israelite
               .
            
             Buxtorf
             
               ibid
               ,
               pag.
               195.
            
             
          
           
             z
             
               Lexicon
               .
               Chald.
               Talmud
               .
               &
               Rabbin
               .
            
             pag.
             2468.
             
             
               Excom
               municatio
               siebat
               quandoque
               verbis
               expressis
               ,
               quando
               excommunicandus
               erat
               praesens
               :
               quandeque
               scripto
               publicè
               affixo
               ,
               quando
               absens
               erat
               .
               Hinc
               legitur
               in
               Majemone
               in
               libro
               Madda
            
             cop
             .
             7.
             
             
               Sect.
               2.
               
               Quomodo
               sit
               Niddui
               :
               dicit
               N.
               esto
               in
               excommunicatione
               .
               Si.
               excommunicant
               eum
               in
               faciem
               ,
               id
               est
               presentem
               ,
               dicit
               N.
               hic
               esto
               in
               excommunicatione
               sive
               banno
               .
               Ibid.
            
             pag.
             2469.
             
             
               Nuncius
               vel
               minister
               publicus
               judicii
               câ
               side
               habetur
               ,
               ut
               si
               dicat
               ,
               N.
               à
               me
               citatus
               ad
               Judicium
               ,
               contempsit
               me
               ,
               aut
               vilipendit
               Judicem
               ,
               aut
               dixit
               sa
               nolle
               comparere
               in
               Judicio
               ,
               tunc
               sammatisent
               ipsum
               ad
               verba
               ejus
               ,
               sed
               non
               scribunt
               super
               eo
               Schedam
               Excommunicationis
               Shammata
               ,
               donec
               veuerint
               duc
               quo
               testentur
               ipsum
               noluisse
               comparere
               ad
               Judicium
               .
            
          
           
             a
             
               Lexicon
               Rabbin
            
             .
             p.
             828.
             
             
               Ex
               sententia
               domini
               Dominorum
               ,
               sit
               in
               Anathemate
               Ploni
               Filius
               Ploni
               ,
               in
               utraque
               domo
               Judicii
               ,
               Superiorum
               scilicet
               &
               Inferiorum
               ,
               in
               Anathemate
               item
               Sanctorum
               Excelsorum
               ,
               in
               anathemate
               Seraphim
               &
               Ophannim
               ,
               in
               anathemate
               denique
               totius
               Ecclesiae
               ,
               maximorum
               &
               minimorum
               &c.
               
            
          
           
             b
             Another
             forme
             more
             full
             and
             large
             see
             in
             Vorstius
             his
             Animadversions
             upon
             Pirke
             pag.
             226.
             to
             230.
             
             Decreto
             vigilum
             atque
             edicto
             Sanctotum
             anathemizamus
             .
             adju●amus
             ,
             excommunicamus
             Schammatizamus
             ,
             maledicimus
             ,
             execramus
             ex
             sententia
             hujus
             loci
             atque
             ex
             scientia
             hujus
             coe●ûs
             ,
             hoc
             libro
             legis
             ,
             sexcentis
             tredecim
             praeceptis
             in
             illo
             conscriptis
             .
             Anathe
             .
             mate
             quo
             Joshua
             devo
             vie
             Jericho
             ;
             maledictione
             quâ
             maledixit
             Eliseus
             pueris
             ,
             &
             maledictione
             quam
             imprecatus
             est
             Gichazi
             servo
             suo
             .
             Shammate
             quo
             Schammatizavit
             Barack
             Meroz
             ,
             &c.
             
             Nomine
             Aebthariel
             Jah
             Domini
             Zehaoth
             .
             Nomine
             Michael
             Principis
             magni
             .
             Nomine
             Mathatheron
             cujus
             nomen
             est
             sicuti
             nomen
             Domini
             ejus
             .
             Nomine
             Sandalphon
             qui
             nectit
             coronas
             pro
             domino
             suo
             .
             Nomine
             Nominis
             42.
             literarum
             .
             Nomine
             quod
             apparuit
             Mosi
             in
             Sinai
             .
             Nomine
             quo
             dissecuit
             Moses
             Mare
             .
             Nomine
             
               Ehieh
               ascher
               Ehieh
            
             ,
             Ero
             qui
             ero
             .
             Arcano
             nominis
             Amphor●…sch
             .
             Scripturâ
             quae
             exarata
             est
             in
             tabulis
             .
             Nomine
             Domini
             exercituum
             Dei
             Israelis
             ,
             qui
             sedit
             inter
             cherubim
             ,
             &c.
             
             Maledictus
             ex
             ore
             nominis
             celebrandi
             ,
             &
             tremendi
             ,
             quod
             e●reditur
             ex
             ore
             Sacerdotis
             magni
             die
             expiationum
             ,
             &c.
             
             Evellatur
             ipse
             è
             tabernaculo
             .
             Nolit
             dominus
             illi
             condonare
             ,
             sed
             tunc
             sumet
             furor
             &
             indignatio
             contra
             virum
             illum
             .
             Incumbant
             illi
             omnes
             maledictiones
             conscriptae
             in
             hoc
             libro
             legis
             .
             Expellat
             nomen
             ejus
             sub
             caelo
             ,
             &
             segreget
             illum
             in
             malum
             ex
             omnibus
             tribubus
             Israelis
             ,
             juxta
             omnes
             execrationes
             hujus
             faederis
             consignatas
             in
             hoc
             libro
             legis
             ,
             &c.
             
             Haec
             sit
             voluntas
             Dei
             &
             dicatur
             Amen
             .
          
           
             c
             Quid
             tum
             fec●runt
             Ezra
             ,
             Zerobahel
             ,
             &
             Jehoshua
             ?
             Congregaveront
             totam
             Ecclesiam
             seu
             caetum
             populi
             in
             templum
             dom
             ni
             &
             introduxerant
             300.
             sacerdotes
             ,
             &
             300.
             adoles
             ▪
             centes
             (
             seu
             discipulos
             minores
             )
             quibus
             erant
             in
             manibus
             300.
             buccinae
             ,
             &
             300.
             libri
             legis
             .
             Hi
             clangebant
             ;
             Levitae
             autem
             cantabant
             &
             psallebant
             :
             &
             excommunicabant
             Cuthaeos
             per
             mysterium
             nominis
             Te
             r●grammati
             ,
             &
             per
             scripturam
             descriptam
             in
             Tabulis
             legis
             ,
             &
             per
             anathema
             fori
             superioris
             seu
             caelestis
             ,
             &
             per
             anathema
             fori
             inferioris
             seu
             terrestris
             ,
             ita
             ut
             nemo
             Israelitarum
             unquam
             in
             posterum
             comederet
             buccellam
             aliquam
             Cuthaeorum
             .
             Hinc
             dicunt
             Quicunque
             comedit
             carnem
             Cuthaei
             ,
             is
             vescitur
             quasi
             carne
             poreinâ
             .
             Cuthaeus
             quoque
             ne
             seret
             proselytus
             ,
             neque
             haberet
             partem
             in
             resurrectione
             mortuorum
             ,
             juxta
             illud
             quod
             scriptum
             est
             .
             
               Non
               ad
               vos
               simul
               nobiscum
               attinet
               instauratio
               domus
               dei
               nostri
               :
            
             neque
             in
             hoc
             neque
             in
             suturo
             seculo
             .
             Praeterea
             quoque
             ne
             haberet
             partem
             in
             Jerusalem
             .
             hinc
             dicitur
             ,
             
               Uobis
               non
               est
               pars
               neque
               jus
               ,
               neque
               memoria
               in
               Jerusalem
               .
            
             Transmisetunt
             autem
             Anathema
             hoc
             ad
             Israelitas
             qui
             erant
             in
             Babylonia
             .
          
           
             d
             
               Annot
               Gem
               in
               Ex.
               Sanhedrin
            
             .
             p.
             147.
             
             
               R.
               Simon
               ,
               si●…
               .
               Lakisch
               custodiebat
               hortum
               .
               venit
               quidam
               &
               ficus
               caepit
               vovare
               .
               Ille
               inclamare
               :
               hic
               non
               nauci
               facere
               .
               Tum
               ille
               ▪
               excommunicatus
               esto
               .
               Tu
               vicissim
               inquit
               alter
               excommunicatus
               esto
               .
               Nam
               si
               ad
               pecuniam
               tibi
               obstrictus
               sum
               ,
               numquid
               anathemati
               obnoxius
               sum
               ?
               Adiit
               R.
               Lakisch
               super
               hoc
               Scholae
               rectores
               .
               Responsum
               est
               :
               Ipsius
               Anathema
               anathema
               est
               ▪
               tuum
               nullum
               est
               .
            
          
           
             e
             
               Buxtorf
               .
               Lexion
               Chald.
               Talm.
               &
               Rab.
            
             p.
             1305.
             828.
             
          
           
             f
             
               De
               his
               meritò
               dubitari
               potest
               ,
               num
               licuerit
               ipsis
               sacra
               adire
               limina
               ,
               imprimis
               qui
               severi●…i
               ex
               communicationis
               genere
               vel
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               multati
               erant
               .
               Quis
               enim
               dicat
               Apostatam
               ,
               blasphemum
               ,
               al●…áque
               sacra
               capita
               intra
               Templum
               suisse
               admissa
               ?
               De
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               alia
               ratio
               ●…sse
               potest
               ,
               eum
               his
               spes
               veniae
               non
               fuerit
               adempta
               .
            
          
           
             g
             M.
             
               Selden
               de
               ●…ure
               natur
               .
               &
               Gentium
               lib.
            
             4.
             cap.
             8.
             
             
               Effectus
               ac
               finit
               excommunicationis
               hujusmodi
               ,
               Jure
               communi
               erat
               ,
               ut
               solitae
               popularium
               consuetudin●…
               libertate
               reu●…
               privaretur
               ,
               usque
               dum
               panitentiâ
               ad
               bonam
               mentem
               rediens
               solveretur
               sententiâ
               .
            
          
           
             h
             Independency
             examined
             
               pag.
               10.
            
             
             Vindic.
             of
             the
             4.
             
             Questions
             p.
             4.
             5
             
          
           
             i
             De
             gubern
             .
             Eccl.
             
               pag.
               57.
            
             
          
           
             k
             Gen.
             25
             ▪
             17.
             
          
           
             l
             Lorinus
             in
             Psal.
             31.
             5.
             ex
             Plutarcho
             .
          
           
             m
             See
             Ainswarth
             upon
             the
             place
             .
          
           
             n
             
               Bucer
               .
               scripta
               Anglicana
               ▪
            
             pag.
             310.
             
             Nunc
             autem
             legimus
             ▪
             Lev.
             4
             ,
             5.
             
             &
             6.
             
             Deum
             populo
             suo
             ordin●sse
             ac
             mandasse
             :
             si
             quos
             de
             populo
             ,
             de
             sacerdotibus
             ,
             aut
             principibus
             ,
             aut
             si
             etiam
             populus
             universus
             aliquid
             fortè
             deliquisset
             contra
             mand●a
             sua
             ,
             seu
             ●aciendo
             quae
             ipse
             vetuerat
             ,
             seu
             omittendo
             quae
             praeceperat
             ;
             ut
             tales
             ante
             se
             in
             ecclesia
             sua
             ,
             &
             coram
             sacerdote
             comparerent
             ,
             ibi
             peccatum
             suum
             confiterentur
             ,
             veniam
             pererent
             ,
             oblationes
             suas
             offerrent
             ,
             &
             hoc
             modo
             per
             sacerdotem
             recoaciliationem
             consequerentur
             .
             idque
             haud
             dubiè
             non
             absque
             seria
             humiliatione
             ,
             planctu
             ,
             &
             jejunio
             .
          
           
             o
             Eximia
             l●us
             est
             paenitentiam
             agenti
             ,
             ut
             publicè
             confiteatur
             ,
             iniquitates
             suas
             toti
             caetui
             indicans
             ,
             &
             delicta
             quae
             in
             proximum
             admisit
             ,
             aliis
             aperiens
             hunc
             in
             modum
             .
             Revera
             peccavi
             in
             N.
             N.
             (
             virum
             nominans
             )
             &
             haec
             vell
             illa
             feci
             :
             Ecce
             autem
             me
             vobis
             nunc
             convertor
             ,
             &
             me
             facti
             paenitet
             .
             Qui
             vero
             prae
             super●ia
             non
             indicat
             ,
             sed
             abscondit
             iniquitates
             suas
             ▪
             ill●
             perfecta
             non
             est
             paenitentia
             :
             quia
             dicitur
             ,
             Qui
             abscondit
             scelera
             sua
             ,
             non
             dirigetur
             .
             Haec
             dicta
             intelligenda
             sunt
             de
             peccatis
             quae
             in
             proximum
             admittuntur
             .
             Verum
             in
             transgressionibus
             quae
             sunt
             hominis
             in
             Deum
             ,
             non
             necesse
             est
             cuiquam
             seipsum
             propalare
             :
             Quin
             imò
             perfrictae
             frontis
             est
             ,
             illiusmodi
             peccata
             revelare
             :
             Sed
             in
             conspectu
             Dei
             paenitentiam
             agit
             ,
             &
             coram
             illo
             peccata
             haec
             speciatim
             recenset
             .
          
           
             p
             Hanc
             〈◊〉
             confessionem
             Hebraei
             vocant
             confessionem
             super
             peccato
             singulari
             ,
             quia
             in
             aliis
             sacrificiis
             siebat
             confessio
             peccatorum
             generalis
             ,
             
             saith
             ●atablus
             
               upon
               the
               place
            
             .
          
           
             q
             Confirm
             .
             Thes.
             
               pag.
               106.
               113.
            
             
          
           
             r
             Ex
             ●o
             quod
             in
             libro
             Joma
             ,
             id
             est
             ,
             dierum
             ,
             in
             capite
             ,
             jom
             h●kippurim
             ,
             id
             est
             ,
             dies
             propitiationum
             ,
             ita
             scribitur
             .
             Dixit
             Rab.
             Hunna
             :
             Omnis
             qui
             transgressione
             transgressus
             est
             ,
             necesse
             est
             ut
             singulatim
             exprimat
             peccatum
             .
          
           
             s
             Seld.
             de
             jure
             nat
             .
             &
             Gentium
             lib.
             4.
             cap.
             8.
             
             Pro
             diversitate
             peccati
             &
             peccantis
             moribus
             ,
             nunc
             citius
             nunc
             serius
             sequebatur
             absolutio
             .
             Sed
             ut
             plurimum
             excommunicatio
             fiebat
             in
             diem
             tricesimum
             &c.
             
             Intra
             hoc
             tempus
             exspectabat
             forum
             ut
             ad
             Bonam
             ●ediret
             .
             mentem
             ,
             〈◊〉
             ,
             &
             quae
             juberent
             ipsi
             praestaret
             &c.
             
             Post
             trignta
             di●um
             contumaciam
             ,
             idem
             tempus
             semel
             i●erabatur
             &c
             ▪
             At
             vero
             s●
             ▪
             neque
             intra
             id
             spatii
             paenitens
             absolutionem
             pe●eret
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Cherem
             seu
             Anathemate
             feriebatur
             .
          
           
             t
             Offerenti
             victimas
             le●
             praecipit
             ,
             ut
             p●rus
             fiat
             corpore
             ac
             animo
             .
             
               Et
               infra
            
             .
             Necessum
             est
             igitur
             adituros
             Templum
             sacr●rum
             gratia
             ,
             &
             corpore
             nitidos
             esse
             ,
             &
             multo
             magis
             anima
             .
             ●
             &c.
             nam
             veri
             Dei
             Templum
             non
             patet
             prophanis
             sacrificiis
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             )
             
               Et
               post
            
             .
             an
             dubium
             est
             ,
             neque
             legem
             quicquam
             ab
             injustis
             ,
             neque
             solem
             à
             tenebris
             accipere
             ?
             
               Et
               versus
               finem
            
             .
             Caeterum
             quia
             societatem
             humanitatemque
             (
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             )
             maximè
             docet
             lex
             nostra
             ,
             utrique
             vir●ti
             honorem
             habet
             meritum
             ,
             neminem
             deplorate
             malum
             ad
             eas
             admittens
             ,
             sed
             quàm
             longissimè
             in
             rem
             malam
             ablegans
             .
             Cum
             igitur
             sciret
             concionibus
             (
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             )
             admisceri
             multos
             improbos
             ,
             quòd
             se
             posse
             in
             turba
             latere
             autument
             ,
             ut
             id
             caveret
             in
             posterum
             ,
             omnes
             indignos
             à
             sacro
             caetu
             edicto
             prohibint
             (
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             )
             incipiens
             à
             semiviris
             obscaeno
             〈◊〉
             laborantibus
             ,
             qui
             naturae
             monetam
             adulterantes
             ,
             in
             impudicarum
             mulierum
             affectum
             &
             formam
             sponte
             degenerant
             .
             Spadones
             item
             &
             castratos
             arcet
             &c.
             Pariter
             repellit
             non
             tantum
             scorta
             ,
             sed
             &
             natos
             è
             prostitutis
             ,
             contactos
             materno
             dedecore
             propter
             natales
             adulterinos
             .
             &c.
             Alii
             vero
             quasi
             contendant
             hos
             in
             impietatis
             stadio
             post
             se
             relinquere
             ,
             addunt
             amplius
             ,
             ut
             non
             solùm
             ideas
             ,
             sed
             &
             deum
             esse
             negent
             .
             
               Et
               post
            
             .
             Proinde
             omnes
             hi
             meritò
             pelluntur
             à
             sacris
             c●ibus
             ,
             (
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             )
          
           
             u
             
               Antiq.
               lib.
            
             19.
             cap.
             ●
             .
             libenter
             &
             continuò
             degebat
             (
             Agrippa
             )
             Hierosolymis
             ,
             institutorum
             ac
             rituum
             patriae
             servator
             religiosissimus
             ▪
             〈◊〉
             enim
             ●rat
             â
             contaminamentis
             omnibus
             ,
             nec
             ulla
             dies
             ei
             praeteribat
             absque
             sacrificio
             .
             Accidit
             aliquando
             ut
             quidam
             Hierosolymita
             legis
             peri●s
             ,
             nomine
             Simon
             ,
             advocata
             concione
             ,
             per
             regis
             absentiam
             ,
             agentis
             ●um
             Caesareae
             ,
             crimina●etur
             illum
             ●t
             impurum
             &
             arcendum
             templi
             aditu
             ,
             quod
             non
             ni●i
             dignis
             pateat
             .
             Id
             ubi
             praefectus
             u●bis
             illi
             significavit
             per
             literas
             ,
             confestim
             accersivit
             hominem
             &c.
             Di●
             mihi
             inquit
             ,
             quid
             ribi
             non
             probatur
             ex
             his
             quae
             ●acimus
             .
          
           
             x
             
               Annot
               ▪
               in
               Luk.
            
             6.
             22.
             
             Qui
             hac
             nota
             (
             minoris
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             five
             Niddui
             )
             inusti
             erant
             ,
             s●ante
             Templo
             ,
             accedebant
             ad
             Templum
             ,
             ut
             ex
             Hebraeis
             vir
             doctus
             notavit
             :
             sed
             haud
             dubiè
             consistebant
             extra
             ●
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             qui
             distingueb●t
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ▪
             ab
             Israelitis
             .
             Nam
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             interim
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             lo●o
             habebantur
             .
          
           
             y
             
               Confirm
               Thes.
               lib.
            
             1.
             cap.
             2.
             pag.
             99.
             and
             elsewhere
             .
          
           
             z
             Nam
             mos
             id●●erebat
             ut
             Publicani
             in
             atrio
             .
             Gentilium
             ,
             Pharisaei
             in
             atrio
             Israelitarum
             sta●nt
             ,
             nec
             quicquam
             in
             ●o
             erat
             insolitum
             au●
             Pharisaeo
             imputandum
             .
          
           
             a
             Sanè
             cum
             Servator
             in
             Templo
             d●cuisse
             cap.
             8.
             
             Joh.
             legitur
             ,
             quò
             mulierem
             depraehensam
             Pharisaei
             ipsi
             adduxerunt
             ;
             alium
             locum
             praeter
             hunc
             qui
             ●at
             extra
             a
             tria
             ,
             designati
             credere
             nequeo
             :
             quandequidem
             è
             Josepho
             obs●vatum
             jam
             suit
             ,
             impu●is
             atria
             adire
             fa●
             non
             fuisse
             .
          
           
             b
             P.
             Cuneu●
             de
             ▪
             repub
             .
             Hebr.
             lib.
             1.
             cap.
             12.
             
             Concilii
             magni
             sedes
             in
             ipso
             ●anctuario
             fuit
             .
          
           
             c
             
               De
               monarchia
               lib.
            
             2.
             proinde
             rectè
             honesté
             que
             vetitum
             est
             alicubi
             ,
             ne
             merce●
             meretrici●
             inferatur
             in
             sacratium
             .
             Atqui
             nummi
             per
             se
             carent
             crimine
             ,
             sed
             quae
             hos
             accepit
             unà
             cum
             suo
             quaestu
             est
             abominabilis
             .
          
           
             d
             Lib.
             de
             Victimas
             offerentibus
             .
             Nam
             veri
             Dei
             Templum
             non
             pater
             profanis
             sacrificiis
             .
             Tali
             homini
             dicerem
             ,
             obon●
             ,
             non
             gaudet
             D●us
             centenis
             boum
             victimis
             &c.
             mavult
             pia●
             mentes
             &c
             ▪
             
          
           
             *
             
               Haec
               porta
            
             &c.
             i.
             e.
             D●us
             hoc
             Templum
             sibi
             dicari
             voluit
             ,
             hîc
             est
             sanctuarium
             ejus
             :
             debet
             pu●um
             esse
             ab
             omnibus
             sordibus
             ,
             quemadmodum
             etiam
             lex
             severè
             jubet
             .
             Antehac
             impuri
             &
             scelerati
             (
             quales
             Saul
             ,
             &
             alii
             omnes
             impii
             qui
             primas
             tenebant
             ,
             i●a
             ut
             nemo
             non
             〈◊〉
             ipsorum
             esse
             Templum
             )
             co●ruperant
             hoc
             templum
             .
             Non
             fuit
             igitur
             tam
             domicilium
             ipsius
             Dei
             ,
             quamlatronum
             ●verna
             .
          
           
             e
             Lib.
             3.
             
               de
               vit●…
               Mos●…s
               :
               quem
               ne
               honoris
               quidem
               gratia
               ●…as
               est
               nominari
               ab
               omnibus●…
               sed
               à
               solis
               optimis
               &
               purificatis
               hominibus
               .
            
          
           
             f
             
               Vatablus
               in
               Num.
            
             5.
             2.
             
             T●ia
             secundum
             Hebraeos
             castra
             erant
             .
             Castra
             nempe
             Dei
             ,
             id
             est
             Tabernaculum
             :
             Castra
             levitarum
             ,
             &
             castra
             Israel
             .
             Leprosi
             ab
             omnibus
             arcebantur
             :
             Impuri
             per
             fluxum
             à
             primis
             duobus
             excludebantur
             .
             Pollutus
             vero
             propter
             cadaver
             solum
             à
             tabernaculo
             Ecclesiae
             arcebatur
             .
             Godwyn
             in
             his
             
               Moses
               and
               Aarom
               lib.
            
             5.
             cap.
             2.
             cit●th
             
               Paulus
               fagius
            
             for
             the
             same
             thing
             .
             See
             also
             Mr.
             Wee●…se
             his
             
               Christian
               Synagogue
            
             pag.
             135.
             136.
             
          
           
             g
             
               De
               tempfabrie
            
             .
             p.
             15.
             in
             quod
             (
             at●ium
             )
             exte●i
             ,
             id
             est
             Gentes
             ,
             quae
             Israolis
             nomen
             non
             prosit
             erentur
             ,
             conve
             nire
             ad
             orandum
             poss●nt
             :
             &
             Isr●elitae
             etiam
             qui
             caeremoniali
             ritu
             puri
             non
             essent
             :
          
           
             h
             
               Uide
               edit
               .
               lutin
               .
               Cantabr
               .
               a●…no
               .
            
             1631.
             pag.
             5.
             
             Eximia
             laus
             est
             paenitentiam
             agenti
             ,
             ut
             publicè
             confiteatur
             ,
             iniquitat●s
             suat
             toti
             caetui
             indicans
             ,
             &
             delicta
             q●ae
             in
             proximum
             admisit
             ,
             ●liis
             〈◊〉
             hunc
             in
             modum
             ,
             ●evera
             pecca●i
             in
             N.
             N.
             (
             vitum
             nominans
             )
             &
             haec
             &
             illa
             seci
             〈◊〉
             Ecce
             autem
             me
             vobis
             nunc
             conv●rtor
             &
             me
             facti
             paenitet
             .
             Q●i
             verò
             prae
             superbia
             non
             i●dicat
             ,
             sed
             abscondit
             iniquitates
             suas
             ,
             illi
             perfecta
             non
             est
             paenitentia
             ,
             Quia
             dicitu●
             ,
             
               Qui
               abscondit
               scelera
               sua
               ,
               non
               dirigetur
               .
            
          
           
             i
             
               R.
               Mosis
               canones
               panitentiae
               cap.
            
             2.
             
             Quicunque
             verbis
             confitetur
             ,
             &
             ●x
             corde
             non
             statuit
             peccacum
             derelinquere
             :
             ecce
             hic
             ei
             similis
             est
             qui
             lavat
             ,
             &
             manu
             reptile
             immundum
             retinet
             :
             Neque
             enim
             quicquam
             prodest
             lavatio
             ,
             donec
             reptile
             abjecerit
             .
             Et
             hoc
             illud
             est
             quod
             a
             Sapiente
             illo
             dicitur
             .
             
               Qui
               autem
               confessus
               fuerit
               &
               reliquerit
               ea
               ,
               misericordiam
               consequetur
               .
            
             Quin
             &
             oportet
             ut
             pecca●um
             speciatim
             recenseat
             :
             Quia
             dicitur
             :
             
               Obsecro
               domine
               ,
               peccavit
               populus
               iste
               peccatum
               maximum
               seceruntque
               sibi
               deos
               anreos
               .
            
          
           
             k
             Confirm
             .
             Thes.
             lib
             1.
             cap.
             3.
             
             &
             4.
             
          
           
             l
             Lib.
             2.
             cap.
             1.
             
          
           
             m
             Pag.
             106
             ,
             107
             ,
             148
             ,
             149.
             
          
           
             n
             See
             
               Ainsworth
               ▪
            
             annot
             .
             on
             Num.
             5.
             7.
             
          
           
             o
             Ainsworth
             on
             Lev●t
             .
             6
             4.
             
          
           
             p
             Pag.
             106.
             113.
             
          
           
             q
             Pag.
             145.
             
             Cum
             ergo
             quaeritur
             cur
             ei
             qui
             semen
             praeter
             voluntatem
             noctu
             emisit
             ,
             ad
             sacra
             adire
             non
             licuerit
             ,
             priusquàm
             mundaretur
             ,
             scortatori
             autem
             &
             concubinario
             licuerit
             ?
             respondeo
             ,
             quia
             ille
             ad
             se
             appropinquantes
             contaminabat
             ;
             hic
             Deo
             &
             sibi
             immundus
             tantum
             erat
             :
             aliosque
             non
             magis
             inquinabat
             ,
             quàm
             si
             cum
             uxore
             legitima
             cubavisset
             .
          
           
             r
             Pag.
             140.
             
             Quocirca
             non
             fuit
             exclusio
             haec
             ,
             qua
             propter
             legis
             immunditiam
             aliqui
             prohibebantur
             venire
             in
             caetus
             publicos
             ,
             sigu●a
             rei
             cujuspiam
             in
             hoc
             seculo
             complendae
             ,
             sed
             i●ago
             &
             simulacrum
             suit
             rei
             in
             altera
             vita
             persiciendae
             .
          
           
             s
             Tostatus
             in
             Levit.
             12.
             quast
             .
             21.
             
          
           
             t
             Tostatus
             in
             Matth.
             26.
             quaest
             .
             48.
             
             Etiam
             actus
             quidam
             praeter
             contactum
             ,
             reddebant
             homines
             immundos
             ad
             manducandum
             agnum
             ,
             vel
             quaecunque
             sanctificat●
             ,
             sicut
             litigare
             judicialiter
             ,
             vel
             intrare
             in
             locum
             Judicii
             ad
             litigandum
             ,
             sic
             dicitut
             Io.
             18.
             
             
               Lud.
               Capelli
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               de
               ultimo
               Christi
               paschate
            
             p.
             25.
             
             Cum
             itaque
             haec
             una
             fuerit
             illarum
             Traditionum
             ,
             ut
             ne
             die
             festo
             capitali
             judicio
             vacarent
             ,
             causa
             nulla
             est
             curex
             istimemus
             eos
             sine
             necessitate
             voluisse
             proprias
             constitutiones
             ita
             pedibus
             conculcare
             ,
             &
             tam
             sole●is
             festi
             religionem
             prophanare
             .
             
               Casaubon
               Exerc.
            
             16.
             
             Anno
             34.
             num
             .
             32.
             citeth
             a
             plaine
             passage
             in
             Maimonides
             declaring
             that
             they
             held
             it
             unlawfull
             to
             judge
             of
             capitall
             cases
             upon
             the
             perparation
             to
             the
             Sabbath
             or
             to
             a
             Holy-day
             .
          
           
             u
             L'
             
               Empereur
               annot
               .
               in
               cod
               .
               middoth
               .
            
             p.
             40.
             
             Arcebantur
             autem
             hujusmodi
             contaminati
             ,
             donec
             ca
             peregissent
             quae
             ad
             reatum
             caeremonialem
             quem
             contraxerant
             delendum
             facerent
             ,
             atque
             hac
             ratione
             suis
             magistris
             morem
             gessissent
             .
             The
             unclean
             were
             not
             permitted
             to
             partake
             of
             the
             sacrifices
             .
             
               Iosephus
               de
               bello
               Iud
               lib.
            
             7.
             c.
             17.
             
          
           
             x
             Pag.
             94.
             
             Huc
             ipso
             ,
             quod
             ad
             expiandum
             peccatum
             jubetur
             adferre
             Sacrificium
             ,
             non
             excluditur
             à
             Sacramentis
             ,
             sed
             ad
             ea
             invitatur
             ;
             nam
             o●nnia
             haec
             Sacrificia
             etant
             vera
             Sacramenta
             ,
          
           
             y
             
               Pareus
               in
               ●…evit
            
             .
             4.
             differunt
             Sacrificium
             &
             Sacramentum
             ;
             quod
             Sacrificium
             est
             obedientia
             nostra
             Deoad
             mandatum
             ejus
             praestita
             ,
             sive
             moralis
             five
             caerimonialis
             cum
             morali
             conjuncta
             ▪
             Sacramentum
             est
             Signum
             gratiae
             dei
             erga
             nos
             in
             fide
             à
             nobis
             susceptum
             .
          
           
             z
             Lavater
             hom
             .
             23.
             in
             Ezram
             .
          
           
             a
             Tostatus
             in
             Levit.
             1.
             quaest
             .
             15.
             
             Ainsworth
             on
             Levit.
             1.
             4.
             
          
           
             b
             Deinde
             nec
             Judaei
             confiteban●
             peccata
             omnia
             exactè
             ,
             accuratè
             ,
             sicut
             nos
             ;
             non
             enim
             peccata
             interna
             &
             mentalia
             ,
             sed
             solùm
             externa
             ,
             quae
             opere
             ipso
             consummata
             essent
             ,
             &
             in
             exteriorem
             actum
             trans●issent
             &c.
             
             Tertiò
             ,
             nec
             Judaei
             omnia
             externa
             peccata
             in
             confessione
             declarabant
             ,
             sed
             praesertim
             notoria
             &
             publica
             ,
             ut
             fert
             opinio
             probabilior
             .
          
           
             a
             
               S●…e
               A●…psiagius
               Di●…p
               :
               adv
               .
               Anabapt
               .
               pag.
            
             276.
             
             
               Ioh.
               Cloppenburg
               .
               in
               Gangraena
               Theol.
               Anabapt
               .
               part
               .
            
             3.
             
             Disp.
             11.
             citeth
             these
             words
             out
             of
             a
             booke
             of
             the
             Anabaptists
             
               de
               Censur
               .
               Eccles.
               Ante
               adventum
               Christi
               tempore
               veteris
               Testamenti
               ,
               unicum
               tantum
               institutum
               suisse
               regimen
               ,
               ac
               non
               nisi
               unicam
               punitionem
               ,
               videlicet
               d
               m●…gistratu
               exercendam
               secundum
               scriptam
               lagem
               à
               Mose
               traditam
               :
               quâ
               luendum
               erat
               vel
               in
               bonis
               vel
               in
               corpore
               ,
               ●…c
               sustinenda
               aut
               Mors
               ,
               aut
               carcer
               ,
               aut
               muleta
               pecuniaria
               :
               quae
               omnia
               politici
               〈◊〉
               ,
               non
               Ecclesiastici
               judicii
               .
            
             In
             opposition
             hereunto
             he
             addeth
             .
             
               In
               Ecclesiis
               reformatis
               creditur
               ex
               verbo
               Dei
               ,
               fuisse
               à
               Deo
               jam
               olim
               in
               U.
               T.
               〈◊〉
               duplex
               regimen
               ,
               duplici
               officio
               gubernátionis
               ,
               qua
               politicae
               ,
               qua
               Ecclesiasticae
               ;
               distinctum
               .
            
          
           
             b
             
               D.
               〈◊〉
               in
               Deut.
            
             17.
             
             Judicia
             ecclesiastica
             ad
             Ecclesiam
             pertinent
             secundum
             verbum
             Dei.
             Magistratus
             nihil
             ominus
             est
             custos
             utriusque
             Tabulae
             ,
             &
             ces●antibus
             Sacerdotibus
             vel
             degenerantibus
             ,
             debet
             reformare
             secundum
             legem
             .
          
           
             c
             Lev.
             20.
             3●
             
          
           
             d
             Lev.
             18.
             24
             ▪
             
          
           
             e
             Num.
             35.
             33
             ,
             34.
             
          
           
             f
             Quum
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             legem
             interpretarentur
             ,
             quod
             proprium
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             verò
             formulas
             juris
             praescriberent
             ,
             &
             actiones
             civiles
             docerent
             ,
             &
             forensia
             magis
             tractarent
             .
          
        
         
           Notes for div A42757-e41900
           
             *
             See
             
               Nihil
               Respondes
            
             pag.
             32
             33.
             
             
               Male
               audis
            
             pag.
             52.
             53.
             
          
           
             a
             
               In
               alijs
               (
               Ecclesijs
               )
               ubi
               aut
               nulla
               est
               excommunicatio
               in
               usu
               ,
               aut
               non
               lecitime
               administratur
               ,
               ac
               nihilomirus
               absque
               omni
               convoversia
               ,
               in
               consesso
               est
               ac
               palam
               docetur
               ,
               eam
               merito
               in
               Ecclesia
               vigere
               debere
               ,
            
             Et
             infra
             ,
             
               Ne
               etiam
               Celsitudo
               tua
               se
               suasque
               Ecclesias
               ab
               alijs
               omnibus
               Ecclesijs
               ,
               tain
               ab
               ijs
               quae
               nullam
               habent
               Excommunicationem
               ,
               quam
               ab
               ijs
               quae
               habent
               ,
               nova
               hac
               opinione
               sejungat
               :
               siquidem
               universae
               ac
               singulae
               uno
               ore
               confitentur
               ,
               semperque
               confessae
               sunt
               ,
               merito
               illam
               in
               usu
               esse
               debere
               .
            
          
           
             b
             Erast.
             praefat
             .
             
               Nos
               de
               illis
               solis
               loqui
               peccatoribus
               qui
               doctrinam
               intelligunt
               ,
               probant
               amplectuntur
               :
               peccata
               sua
               se
               agnoscere
               vere
               atque
               edisse
               aiunt
               ,
               &
               Sacramentis
               secundum
               Institutienem
               Christi
               uti
               cupiunt
               .
            
             Et
             lib.
             6.
             cap.
             2.
             
               faciunt
               praelerea
               nobis
               injuriam
               (
               imo
               vera
               calumnia
               est
               )
               cum
               dicunt
               nos
               omnes
               sine
               ullo
               examine
               velle
               admitti
               ,
               quales
               quales
               sint
               ac
               esse
               velint
               .
               Quippe
               sic
               volumus
               unumquemque
               admitti
               ,
               quomodo
               Ecclesiae
               nostrae
               consuetudo
               &
               regula
               jubet
               .
            
             Et
             intra
             .
             
               Sane
               ut
               Idololatram
               &
               Apostatam
               ,
               negamus
               membrum
               esse
               Ecclesiae
               Christi
               ,
               sic
               etiam
            
             Nequitiam
             suam
             desendentem
             
               negamus
               inter
               membra
               Ecclesiae
               censendum
               esse
               .
               Et
               quemadmodum
               illos
               ex
               Christiano
               coetu
               judicamus
               exterminandos
               ,
               sic
               hos
               queque
               putamus
               in
               eo
               coeiu
               non
               esse
               ferendos
               .
               Verum
               neque
               de
               bis
               ,
               neque
               de
               illis
               quaerunt
               nostrae
               Theses
               :
               sed
               disputatur
               in
               eis
               ,
               de
               solis
               doctrinam
               amplexantibus
               ,
               &
               Sacramentis
               rite
               cum
               Ecclesia
               uti
               cupientibus
               ,
               hoc
               est
               poenit
               entiam
               eodem
               modo
               quo
               alij
               profitentibus
               .
            
          
           
             c
             Erastus
             ib.
             
               Equidem
               in
               Thesibus
               ab
               initi●…
               monui
               ,
               me
               de
               sola
               illa
               excommunicatione
               apere
               ,
               qua
               aliqui
               doctrinam
               intelligentes
               ,
               probantes
               ,
               amplexantes
               ,
               &
               Sacramentis
               rectè
               uti
               cupientes
               ,
               quod
               ad
               externum
               usum
               attinet
               ab
               eijsdem
               propter
               anteactae
               vitae
               turpitu
               linem
               a
               quibusdam
               Presbyteris
               repelluntur
               :
               quia
               scilic
               et
               non
               videtur
               eis
               serio
               dolere
               ,
               qui
               lapsus
               fuit
               ,
               ac
               sibi
               dolere
               id
               profitetur
               .
            
          
           
             Isa.
             33.
             
             2●
             .
          
           
             d
             
               
                 Procul
                 ,
                 hinc
                 procul
                 ite
                 prophani
                 ,
              
               
                 Conclamat
                 vates
                 ,
                 totoque
                 absistite
                 luco
                 .
              
               
                 
                   Et
                   illud
                
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
              
               
                 
                   Et
                   illud
                
                 ,
                 Tu
                 Genitor
                 cape
                 sacra
                 manu
                 patriosque
                 penates
                 .
              
               
                 Me
                 bello
                 extento
                 digressum
                 &
                 caede
                 recenti
              
               
                 Attrectare
                 nefas
                 ,
                 donec
                 me
                 flumine
                 vivo
              
               
                 Abluere
                 —
              
            
          
           
             e
             Caesar
             lib.
             6.
             de
             bello
             Gallico
             ,
             
               Si
               quis
               privatus
               aut
               publicus
               eorum
               decreto
               non
               steterit
               ,
               sacrificijs
               interdicunt
               .
               Haec
               poena
               est
               apud
               eos
               gravissima
               Quibus
               est
               interdictum
               ,
               ij
               numeroimpiorum
               ac
               sceleratorum
               habentur
               .
               Ij
               omnes
               decedunt
            
             (
             others
             read
             )
             
               ab
               ijs
               omnes
               decedunt
               )
               adinim
               sermonemque
               defugiunt
               ,
               ne
               quid
               ex
               contagione
               incommodi
               accipiant
               .
            
          
           
             f
             Erastus
             lib.
             4.
             cap.
             7.
             
             
               Horum
               debetis
               vitam
               &
               mores
               observare
               ,
               &
               quos
               impuros
               esse
               cognovistis
               vitare
               ,
               ne
               vos
               quoque
               inficiamini
               ;
               ipsi
               autem
               pudefiant
               &
               in
               viam
               redeant
               .
            
          
           
             g
             Salmasius
             appar
             .
             ad
             lib.
             de
             prim
             .
             pag.
             303.
             
             
               Cum
               sit
               ut
               jam
               vidimus
               duplex
               potestas
               Ecclesiastica
               ,
               altera
               interna
               ,
               external
               altera
               tam
               peccant
               qui
               utramque
               principi
               ,
               vel
               magistratui
               civili
               tribuunt
               ,
               quam
               qui
               utramque
               denegant
               ministre
               Ecclesiastico
               .
            
          
           
             h
             Erastus
             confirm
             .
             Thes.
             lib.
             3.
             cap.
             1.
             
             
               Veruntamen
               ut
               in
               rebus
               prophanis
               curandis
               ei
               (
               Magistratui
               )
               non
               licet
               terminos
               &
               fines
               aequitatis
               ,
               justitiae
               ac
               honestatis
               ,
               hoc
               est
               praescriptionem
               legum
               &
               statutorum
               Reiptranscendere
               .
               Sic
               in
               disponendis
               &
               ordinandis
               rebus
               sacris
               ,
               vel
               ad
               cultum
               divinum
               pertinentibus
               ,
               longe
               minus
               ei
               licet
               〈◊〉
               in
               parte
               ,
               a
               praescripto
               verbi
               Dei
               discedere
               ;
               quod
               tanquam
               re
               gulam
               in
               omnibus
               debet
               sequi
               ,
               ab
               eoquenusquam
               vel
               latum
               pilum
               deflectere
               .
            
          
           
             i
             Erastus
             ibid.
             
               Intelligi
               hoc
               debet
               de
               ea
               Repub.
               dictum
               ,
               in
               quia
               Magistratus
               &
               subditi
               ,
               eandem
               profitentur
               Religionem
               ,
               eamque
               veram
               .
               In
               hac
               dico
               duas
               distinctis
               jurisdictiones
               minime
               debere
               esse
               .
               In
               alta
               ,
               in
               qua
               videlicet
               Magistratus
               falsam
               tuetur
               sententiam
               ,
               certo
               quodo●…modo
               toler
               abilis
               videri
               fortosse
               possit
               divisi●…
               rectionum
               .
            
          
           
             k
             Confirm
             .
             Thes.
             lib.
             4.
             cap.
             2.
             
             
               Quod
               addis
               non
               licere
               magistratui
               ,
               re
               ita
               postulante
               ,
               docere
               &
               Sacramenta
               administra
               re
               (
               si
               modo
               per
               ne
               gotia
               possit
               utrique
               muneri
               sufficere
               )
               idverum
               non
               est
               .
            
          
           
             l
             Bullinger
             de
             Conc.
             lib.
             1.
             c.
             8.
             
             
               Si
               turpe
               aut
               indignum
               quondam
               videbatur
               gentes
               inducere
               in
               templum
               Del
               :
               quare
               non
               videatur
               hodie
               sacrilegum
               ,
               introducere
               in
               Synodum
               Ecclesiasticam
               canes
               &
               porcos
               .
            
          
           
             m
             Appar
             .
             ad
             lib.
             de
             primatu
             pag.
             294.
             
             
               Ubicunque
               sane
               imperio
               opus
               est
               per
               vim
               agente
               ac
               jubenie
               ,
               aut
               Jurisdictione
               cogente
               &
               cohercente
               ,
               nihil
               istic
               habent
               quod
               agant
               verbi
               divini
               ministri
               ,
               neque
               jus
               agendi
               ullum
               ,
               etiamsi
               de
               re
               aut
               persona
               Ecclesiastica
               quaestio
               sit
               ,
               aut
               de
               Religione
               agatur
               ,
               sed
               ad
               principes
               out
               Magistratus
               ea
               vis
               coactiva
               ,
               &
               il'ud
               jus
               imperativum
               &
               coercitivum
               pertinet
               .
            
             Ibid.
             pag.
             295.
             
             
               Iurisdictionem
               ijdem
               (
               pontificij
               Doctores
               )
               porro
               interiorem
               ac
               exteriorem
               ita
               distinguunt
               ,
               ut
               interior
               sit
               qua
               Sacerdos
               possit
               peccatorem
               confessum
               a
               peccatis
               absolvere
               &
               satisfactionem
               ponere
               :
               exterior
               autem
               qua
               peccatores
               adstringit
               〈◊〉
               Anathematis
               ,
               aliasque
               publicas
               censuras
               irrc●…at
               ,
               &
               abijsdem
               exsolvit
               .
               Verum
               hae
               duae
               Iurisdictiones
               un●…m
               faciunt
               ,
               ean
               que
               solam
               interiorem
               .
               Nulla
               quippe
               exterior
               est
               ,
               cum
               utraque
               respiciat
               &
               p●…o
               objecto
               habeat
               hominem
               interiorem
               ,
               id
               est
               animam
               .
            
             lb.
             p.
             297.
             
             
               Finis
               tantum
               respici
               debet
               .
               Aliquis
               suspenditur
               &
               excommunicatur
               ?
               Sane
               ,
               sed
               ut
               per
               poenitentiam
               restitui
               possit
               ,
               &
               Sacramenta
               corporis
               &
               sanguiris
               Christi
               iterum
               participare
               .
               Et
               poenitentia
               illa
               quam
               quis
               agit
               ut
               possit
               reconciliari
               ,
               interioris
               est
               hominis
               .
            
          
           
             n
             Festus
             Honnius
             disp
             .
             30.
             thes
             .
             6.
             
             
               Circa
               bonum
               spirituale
               versatur
               potestas
               Ecclesi
               astica
               proprie
               ita
               dicta
               ,
               cujus
               proprium
               officium
               est
               verbum
               Dei
               praedicare
               ,
               Sacramenta
               administrare
               ,
               disciplinam
               Ecclesiasticam
               exercere
               ,
               Ministros
               Ecclesiae
               ordinare
               ,
               de
               controversiis
               Ecclesi
               isticis
               quae
               circa
               doctrinam
               aut
               regimen
               Ec
               clesiae
               intercidunt
               ,
               ordinarie
               judicare
               ,
               &
               de
               ritibus
               adiaphoris
               ad
               ordinem
               ,
               decorum
               atque
               aedificationem
               Ecclesiae
               pertinentibus
               ,
               Canones
               seu
               leges
               Ecclesiasticas
               constituere
               .
            
             I.
             Gerard
             loc
             .
             com
             .
             Tom.
             6.
             pag.
             494.
             
             
               Distinguitur
               Christi
               regnum
               ad
               quod
               potestas
               clavium
               pertinet
               ,
               ab
               imperiis
               mundanis
               quae
               gladio
               corporali
               in
               administratione
               utuntur
               .
            
          
           
             o
             Synt.
             Theol.
             lib.
             6.
             cap.
             29.
             
             Regnum
             Christi
             vel
             naturale
             est
             ▪
             vel
             〈◊〉
             〈◊〉
             .
             Regnum
             Christi
             naturale
             est
             quod
             Christus
             a
             natura
             hal
             et
             ,
             estque
             communis
             totius
             Deita
             is
             &c.
             
             Hes
             Regnum
             etiam
             universale
             dicitur
             ,
             quia
             est
             simpliciter
             in
             universa
             .
             At
             Regnum
             Christi
             donativum
             est
             qued
             Christus
             tradiium
             a
             Patre
             ut
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             accepit
             &c.
             
             Hoc
             Regnum
             〈◊〉
             prium
             Christi
             ,
             quod
             ut
             Rex
             Mediator
             obtinet
             in
             persona
             sua
             :
             ac
             Regnum
             etiam
             singulare
             di●
             quia
             est
             peculiare
             in
             Ecclesia
             &c.
             
             Utque
             naturale
             Regnum
             obtinet
             jure
             naturae
             ,
             quia
             est
             naturalis
             filius
             Dei
             Patris
             :
             ita
             donativum
             Regnum
             obtinet
             jure
             donationis
             .
          
           
             p
             Synt.
             pur
             .
             Theol.
             Desp.
             26.
             thes
             .
             35.
             
             
               Ipsi
               (
               Patri
               )
               suum
               queque
               Sceptrum
               Mediatorium
               seu
               oeconomieum
               traditurus
               dicitur
               ,
               ut
               imperium
               mere
               divinum
               eadem
               gloria
               ae
               Majestate
               cum
               Patre
               ,
               erga
               suos
               electos
               in
               aeternum
               exerceat
               .
            
             Zach.
             Ursinus
             Tom.
             1.
             pag.
             398.
             
             
               Christus
               Patri
               tradet
               Regnum
               post
               glorificationem
               Ecclesiae
               ,
               id
               est
               ,
               desinet
               facere
               Officium
               Mediatoris
               .
            
          
           
             q
             Calv.
             in
             Col.
             1.
             18.
             
             
               Postquam
               generaliter
               de
               Christi
               excellentia
               disseruit
               ,
               deque
               summo
               ejus
               in
               omnes
               creaturas
               principa●…
               :
               iterum
               redit
               adea
               quae
               peculiariter
               ad
               Ecclesiam
               spectant
               .
               In
               nomine
               capitis
               alii
               plura
               considerant
               &c.
               Hic
               vero
               potissimum
               ,
               meo
               judicio
               ,
               de
               guhernatione
               loquitur
               .
            
          
           
             r
             Greg.
             de
             Valenti●
             .
             comment
             .
             in
             Thom.
             tom
             .
             4.
             disp
             .
             1.
             quaest
             .
             32.
             punct
             .
             6.
             
             
               Si
               autem
               per
               omnem
               potestatem
               ,
               secundo
               intelligamus
               ibi
               cum
               Hieronymo
               &
               Anselmo
               omnem
               potestatem
               necessariam
               quidem
               Christo
               ad
               gubernandam
               spiritualiter
               omnem
               Ecclesiam
               ,
               tum
               in
               coelo
               ,
               ubi
               est
               caput
               &
               rex
               〈◊〉
               ;
               tum
               in
               terra
               ,
               ubi
               〈◊〉
               homines
               ,
               quorum
               item
               est
               rex
               &
               caput
               :
               satis
               constat
               non
               inde
               sequi
               quod
               accepe●…it
               etiam
               potestatem
               pol●…ticam
               .
            
             Medina
             in
             tertiam
             partem
             ,
             quaest
             :
             59.
             a●t
             .
             4.
             
             
               Dicendum
               quad
               omnis
               potestas
               &
               auctoritas
               tribuenda
               est
               Christo
               ,
               si
               tamen
               decens
               sit
               ad
               efficium
               redemptionis
               ;
               at
               quod
               fuerit
               rex
               temporalis
               totius
               orbis
               minime
               decuit
               Christum
               ,
               ●…b
               idque
               istam
               auctoritatem
               non
               accepit
               .
            
          
           
             s
             Calv.
             in
             1
             Cor.
             12.
             28.
             
             
               Aut
               certe
               tam
               munus
               quam
               domum
               olim
               suit
               ,
               quod
               nobis
               hodie
               est
               incognitum
               :
               aut
               ad
               diaconiam
               pertinet
               ,
               hoc
               est
               curam
               pauperum
               .
               Atque
               hoc
               secundum
               mihi
               magis
               arridet
               ▪
            
          
           
             t
             Synop.
             pur
             .
             Theol.
             Disp.
             26.
             
             Thes.
             29.
             
             
               Tametsi
               ob
               istam
               mediationem
               filius
               Dei
               minor
               sit
               Patre
               ,
               non
               propterea
               ipso
               minor
               est
               quoad
               Deitatem
               .
            
          
           
             u
             Synops.
             pur
             .
             Theol.
             Disp.
             42.
             
             Coroll
             .
             4.
             
             
               An
               Apostolus
               Paulus
               cum
               hominem
               incestuojum
               Satanae
               tra●…ret
               ,
               quicquam
               peculiare
               habuerit
               ?
               Nos
               contra
               Socinianos
               Apostolum
               Paulum
               non
               ex
               jwe
               sibi
               peculiari
               ,
               sed
               sibi
               cum
               omnibus
               Ecclesiae
               Preslyteris
               communi
               ,
               incestuosum
               illum
               Satanae
               tradidisse
               ,
               colligimus
               ex
            
             1
             Cor.
             5.
             4.
             
             Mat.
             18.
             17.
             18.
             
          
           
             x
             Jo.
             Brentius
             Hom.
             in
             Luc.
             Tom.
             1.
             
             Hom.
             106.
             
             
               Quis
               me
               construit
               Judicem
               aut
               divisorem
               super
               vos
               ?
               hoc
               est
               ,
               alia
               est
               civilis
               Magistratus
               voca
               to
               ,
               alia
               mea
               vocatio
               .
               Ad
               illum
               pertinet
               ut
               dijudicet
               controversias
               de
               haereditatibus
               ,
               &
               id
               genus
               ahis
               rebus
               .
               Ad
               me
               autem
               pertinet
               ut
               doceam
               Evangelion
               de
               remissione
               peccatorum
               ,
               &
               vita
               aeterna
               .
               Ut
               igitur
               nollem
               quod
               magistratus
               meum
               officium
               temere
               usurparet
               ,
               ita
               &
               mea
               interest
               ,
               ne
               temere
               usurpem
               mihi
               vocationem
               magistratus
               .
               Observanda
               doctrina
               ,
               qua
               non
               solum
               erudimur
               ,
               quod
               sit
               proprium
               &
               legitimum
               officium
               Christi
               in
               hoc
               externo
               mundo
               ,
               verum
               etiam
               admonemur
               exemplo
               Christi
               ,
               ne
               quis
               alienam
               vocationem
               illegitime
               invadut
               .
            
             Jo.
             Winckelmannus
             in
             Luk.
             12.
             14.
             
             
               Negat
               se
               esse
               politicum
               Judicem
               herciscundae
               familiae
               ,
               sicut
               nec
               adulteram
               damnet
               ,
               Joh.
               8.
               
               Ostendit
               enim
               esse
               discrimen
               inter
               Politicum
               magistraium
               ,
               &
               munus
               Ecclesiasticum
               .
            
          
           
             y
             Greg.
             de
             Valentia
             comment
             .
             Theol.
             Tom.
             4.
             
             Disp.
             1
             ▪
             Quaest.
             22.
             
             Punct
             .
             6.
             
             Homo
             ,
             quis
             me
             constituit
             Judicem
             aut
             divisorem
             inter
             vos
             ?
             
               Quasi
               diceret
               :
               Nemo
               plane
               ,
               neque
               homo
               ,
               &
               multo
               minus
               Deus
               .
               Si
               enim
               a
               Deo
               habuisset
               Dominium
               Jurisdictionis
               politicae
               ,
               multo
               verius
               su
               sset
               censtitutus
               Judex
               politicus
               ,
               quam
               si
               eam
               Jurisdictionem
               habuisset
               ab
               homine
               .
               Et
               tamen
               negat
               omnino
               se
               fuisse
               talem
               Judicem
               constitutum
               .
               Unde
               per
               hoc
               quod
               addit
               ,
            
             Quis
             me
             constituit
             Judicem
             ?
             
               &c.
               Eum
               remisit
               ad
               alium
               qui
               haberet
               eam
               potestatem
               ,
               qua
               ipse
               careret
               .
               See
               the
               like
               in
            
             Bellarmine
             de
             Pontif.
             lib.
             5.
             cap.
             4.
             
          
           
             z
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
          
           
             a
             Hier.
             Ru
             st
             co
             monacho
             .
             
               Etiam
               muta
               animantia
               &
               serarum
               greges
               ductores
               sequuntur
               suos
               .
               In
               apibus
               principes
               sunt
               .
            
          
           
             b
             Qui
             Mario
             ,
             ipse
             Caio
             Caesari
             :
             qui
             Augusto
             ,
             ipse
             &
             Neroni
             ;
             qui
             Vespasianis
             vel
             patri
             vel
             filio
             ,
             suavissimis
             Imperatoribus
             ,
             ipse
             &
             Domitiano
             crudelissimo
             .
             Et
             ne
             per
             singulos
             ire
             necessesit
             ,
             qui
             Constantino
             Christiano
             ,
             ipse
             Apostatae
             Iuliano
             .
          
           
             c
             Synops.
             pur
             .
             Theol.
             disp
             .
             48.
             
             Thes.
             19.
             
             
               E●…si
               vero
               hanc
               spiritualem
               p●…testatem
               a
               Christiani
               Magistratus
               inspectione
               ,
               tanquam
               utriusque
               tabulae
               custode
               non
               eximimus
               ,
               negamus
               tamen
               eam
               ,
               aut
               ejus
               praxin
               a
               Magistratus
               suprema
               aucto●…itate
               pendere
               ,
               sicuti
               quidam
               ●…ecentiores
               contendunt
               ,
               cum
               a
               Christo
               solo
               pendeat
               ,
               &
               ab
               ipso
               immediate
               Ecclesiae
               sit
               concessa
               ut
               loci
               an●…ea
               producti
               demon
               strant
               .
               Ac
               proinde
               nec
               per
               appellationem
               ,
               aut
               provocationem
               proprie
               dictam
               ,
               po●…estas
               haec
               ad
               Magistratus
               aut
               Principum
               tribunal
               deferr●…
               potest
               .
               quum
               ejus
               executio
               penes
               ipsos
               non
               sit
               .
            
          
           
             d
             Apparat.
             ad
             lib.
             de
             Primatu
             pag.
             282
             ,
             283.
             
               ●…lebs
               autem
               ipsa
               quam
               curan●…
               Pastores
               ,
               quantum
               a●…tines
               ad
               animaecuram
               ,
               Pastoribus
               suis
               subdita
               est
               .
               Si
               corporis
               ratio
               aga●…ur
               ,
               summum
               in
               illud
               Imperium
               habent
               Principes
               ac
               Supremi
               Magistratus
               .
               Delicta
               igitur
               hominum
               dupliciter
               puniumur
               ,
               aut
               in
               anima
               sola
               ,
               aut
               in
               corpore
               .
               Poenae
               quae
               corporis
               necem
               aut
               noxam
               inferunt
               ,
               aut
               bonorum
               amissionem
               ,
               a
               Magistratu
               civili
               infliguntur
               :
               Quae
               vero
               animarum
               castigationem
               &
               emendationem
               spectant
               ,
               per
               Ministrum
               Ecclesiae
               imponuntur
               .
               Summa
               earum
               poenarum
               excommunicatio
               est
               .
            
             Et
             in●ra
             .
             
               Idem
               peccatum
               in
               eodem
               homine
               ali●…er
               vindicat
               Magistratus
               civilis
               ,
               aliter
               punit
               Minister
               Ecclesiae
               .
            
          
           
             e
             Praesunt
             in
             Domino
             .
             Hoc
             additum
             videtur
             ad
             notandum
             spirituale
             regimen
             .
             Tametsi
             enim
             Reges
             quoque
             &
             Magistrátus
             Dei
             ordinatione
             praesunt
             ,
             quia
             tamen
             Ecclesiae
             gubernationem
             Dominus
             peculialiter
             vult
             suam
             agnosci
             ,
             ideo
             nominatim
             praeesse
             in
             Domino
             dieuntur
             ,
             qui
             Christi
             nomine
             &
             mandato
             Ecclesiam
             gu-bernant
             .
          
           
             f
             Et
             hoc
             nomine
             differt
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             a
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             quod
             haec
             praesidentiam
             cùm
             potestate
             ,
             sive
             praeposituram
             cum
             jurisdictione
             ac
             coercitione
             ●ibuat
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             vero
             ut
             in
             loco
             quis
             sit
             priore
             collocatus
             ,
             tantum
             efficit
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Hesychius
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             interpretatur
             gubérnationem
             vel
             administrationem
             .
             Et
             notum
             qui
             dicerentur
             proprie
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             in
             Republica
             Atheniensium
             .
          
           
             g
             Aretius
             comment
             .
             in
             Hebr.
             13.
             14.
             
             
               Primum
               Apostolus
               salutat
               suo
               nomine
               ipsorum
               praepositos
               ,
               hoc
               est
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               quo
               nomine
               intelligo
               tum
               Ministros
               ,
               tum
               etiam
               Seniores
               ,
               qui
               reliquos
               auctoritate
               regebant
               ,
               &
               in
               officio
               detinebant
               .
            
          
           
             h
             Zach
             Ursinus
             Tom.
             3.
             pag.
             769.
             
             Object
             .
             1.
             
             
               Tantum
               praecipit
               ministro
               ut
               eum
               sugiat
               ergo
               non
               excommunicantus
               .
            
             Resp.
             
               Negatur
               antecedens
               quia
               non
               vult
               de
               una
               &
               eadem
               re
               ,
               vel
               persona
               ,
               contraria
               judicia
               esse
               aut
               pugnantes
               sententias
               .
               Ergo
               dum
               vult
               ut
               Haereticum
               pro
               everso
               habeat
               minister
               ,
               non
               vult
               ut
               reliqui
               in
               Ecclesia
               habeant
               eum
               pro
               stante
               .
            
             Object
             .
             2.
             
             
               Sed
               non
               jubet
               excommunicari
            
             .
             Resp.
             
               Iubet
               ,
               quia
               vult
               illum
               pro
               everso
               &
               suopte
               judicio
               condemnato
               haberi
               .
               Ergo
               non
               est
               Ecclesiae
               membrum
               ,
               &
               alibi
               docet
               judicium
               hoc
               debere
               fieri
               ordinario
               &
               legitimo
               consensu
               Ecclesiae
               .
            
          
           
             i
             Aegid
             .
             Hunnius
             in
             1
             Cor.
             14.
             32.
             
             
               Paulus
               hanc
               regulam
               praescribit
               ,
               ut
               spiritus
               Prophetarum
               Prophetis
               subjiciantur
               ,
               id
               est
               ▪
               ut
               is
               qui
               prophetas
               ,
               non
               du●…itet
               ,
               sermonem
               &
               concionem
               suam
               censurae
               judicioque
               reliquorum
               concionatorum
               subjicere
               .
            
          
           
             k
             Musculus
             
               upon
               the
               place
               .
               Habet
               Ecclesia
               quaelibet
               suos
               praesectos
               &
               Gubernatores
               &c.
               Isti
               sunt
               Seniores
               &c.
            
             Calv.
             ibid.
             
               Temporis
               illius
               conditio
               non
               de
               quibuslibet
               praefectis
               Paulum
               loqui
               ostendit
               ,
               (
               quia
               tunc
               nulli
               erant
               pii
               Magistratus
               )
               sed
               de
               Senioribus
               qui
               morum
               erant
               Censores
               .
            
             Tossanus
             ibid.
             
               Id
               omne
               ad
               regimen
               &
               ordinem
               Ecclesiae
               &
               potestatem
               illam
               spiritualem
               de
               qua
            
             2
             Cor.
             10.
             
               referri
               debet
               :
               &
               tribuitur
               praesidum
               appellatio
               quos
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             &
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               vocat
               Apostolus
            
             1
             Tim.
             5.
             
               omnibus
               in
               genere
               ministris
               &
               etiam
               senioribus
               Ecclesiae
               .
            
          
           
             l
             At
             Gubernatores
             vocavit
             Amb●osius
             qui
             spiritu
             ilibus
             retina●ulis
             docum●nto
             〈◊〉
             hominibus
             ,
             quales
             sunt
             seniores
             ,
             Pres●yteri
             ,
             &
             disciplinae
             Christianae
             praesecti
             ,
             morum
             censores
             .
          
           
             m
             Curabit
             denique
             (
             oeconomus
             )
             ut
             impuros
             &
             perdite
             viventes
             a
             familia
             excludat
             ,
             eosdemque
             si
             poenitentiam
             egerins
             ,
             rursus
             in
             eam
             recipiat
             .
          
           
             m
             Synod
             .
             Dord
             .
             sess
             .
             18.
             
             
               Et
               quia
               vocati
               ad
               ministerium
               regimini
               Ecclesiae
               aliquando
               sunt
               praeficiendi
               :
               Ecclesiarum
               vero
               regimen
               in
               Scholis
               exacte
               non
               addiscitur
               ,
               non
               abs
               re
               f●…ret
               si
               aliquot
               ante
               vocasionem
               mensibus
               ,
               in
               urbibus
               〈◊〉
               us
               potestas
               His
               fiat
               ut
               inte●…sint
               Presbyter●…is
               ,
               &c.
               
            
          
           
             n
             Annot.
             in
             Luc.
             6.
             22.
             
             
               Reperti
               sunt
               &
               qui
               Judicia
               ista
               Ecclesiae
               putarent
               inhibenda
               ;
               quoties
               Christiana●…
               potestates
               Deus
               concederet
               saeculo
               &c.
               At
               Christi
               leges
               multo
               plus
               exigunt
               ,
               quam
               in
               commune
               civibus
               impe●…ii
               alicujus
               praescribi
               solet
               ,
               aut
               etiam
               potest
               ,
               semper
               enim
               magna
               pars
               hominum
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Quare
               civiles
               quidem
               leges
               suo
               funguntur
               officio
               ,
               si
               graviora
               &
               societati
               maxime
               no●…entia
               delicta
               coerceant
               :
               at
               quae
               contra
               dilectionis
               ,
               contra
               mansuetudinis
               ,
               contra
               patientiae
               leges
               pec●…antur
               ,
               extra
               communes
               leges
               sunt
               posita
               :
               non
               etiam
               extra
               eas
               leges
               ▪
               quas
               se
               sectantibus
               Christus
               praescribit
               ,
               &
               secundum
               quas
               ▪
               judicare
               debet
               ille
               selectus
               ex
               mundo
               coetus
               .
            
          
           
             o
             Et
             hodie
             e●iam
             disciplina
             Ecclesiastica
             opus
             est
             ,
             quae
             in
             reforma●is
             Eccles●is
             instituta
             diligenter
             servari
             debet
             ,
             ne
             Magistratum
             indulgentia
             quae
             ubique
             sere
             regnat
             ,
             Evangelii
             doctrinam
             exteris
             suspectam
             reddat
             ,
             &
             ut
             ipsi
             quoque
             in
             officio
             contineantur
             ,
             nec
             sibi
             quidvis
             in
             Ecclesia
             licere
             putentt
             .
          
           
             Matth.
             16.
             
          
           
             John
             20.
             
          
           
             Matth.
             16.
             
          
           
             1
             Cor.
             5.
             
          
           
             2
             Cor.
             2.
             
          
           
             Matth.
             18.
             
          
           
             Cons.
             Theol.
             pag.
             586.
             
          
           
             Gubernatio
             Ecclesiae
             in
             quibus
             consistat
             .
          
           
             *
             He
             wrote
             from
             Basil.
             
          
        
         
           Notes for div A42757-e72300
           
             a
             
               Aug.
               Tom
            
             10.
             bom
             .
             50.
             
             Nos
             vero
             à
             communione
             prohibere
             quenquam
             non
             postumus
             ,
             quamvis
             haec
             prohibitio
             nondum
             sit
             mortalis
             ,
             sed
             medicinalis
             ,
             nisi
             aut
             spōnte
             confessum
             ,
             aut
             in
             aliquò
             sive
             seculari
             five
             Ecclesiastico
             judicio
             nominatum
             atque
             convictum
             .
          
           
             b
             
               Theol.
               probl
               .
               loc
            
             .
             132.
             
             Interea
             non
             desperandum
             esse
             libenter
             fateor
             ,
             dabit
             posterior
             aetas
             tractabiliores
             fortè
             animas
             ,
             mitiora
             pectora
             ,
             quàm
             nostra
             habent
             saecula
             .
          
           
             c
             
               Concil
               .
               Nicaen
               .
               can
            
             .
             11.
             
             Ab
             omnibus
             verò
             illud
             praecipue
             observetur
             ,
             ut
             animus
             eorum
             &
             fructus
             paenitentiae
             at●endatur
             .
             Quicunque
             enim
             cum
             omni
             timore
             &
             lachrymis
             perseverantibus
             ,
             &
             operibus
             bon●s
             conversationem
             su●m
             ,
             non
             ve●bis
             soli●
             ,
             sed
             opere
             &
             veritate
             demonstran●
             ,
             cum
             tempus
             statutum
             etiam
             ab
             his
             fuerit
             imple●um
             ,
             &
             orationibus
             jam
             caeperint
             communicate
             ,
             licebit
             etiam
             Episcopo
             humanius
             circa
             eos
             aliquid
             cogitare
             .
             Qui
             vero
             indifferenter
             habnerint
             lapsum
             ,
             &
             sufficere
             sibi
             quod
             Ecclesiam
             introierint
             ,
             arbitrantur
             ,
             ipsi
             omnimodo
             tempora
             statuta
             complebunt
             .
          
           
             d
             
               A
               full
               answer
               to
               a
               Printed
               Paper
               entituled
            
             foure
             serious
             Questions
             concerning
             Excommunication
             and
             Suspension
             &c.
             
          
           
             
               Consirm
               .
               Thes.
               lib.
            
             2
             p.
             134.
             
               non
               tamen
               pro
               non
               Judaeo
               ,
               vel
               non
               circumciso
               ,
               aut
               pro
               improbo
               damna●…vór
               habeba
               ●…ur
               Cogebatur
               inhilominus
               secundùm
               ritus
               patrios
               vivere
               ,
               Sabbatum
               custo
               dire
               ,
               aliáque
               talia
               sacere
               .
               Quinetiam
               a
               Sacramento
               expiationis
               generalis
               ,
               quae
               die
            
             10.
             
               ●…eni
               îs
               Septembris
               per
               agebatur
            
             Lev.
             17.
             
             &
             23.
             
               immundi
               nulli
               excludebantur
            
             .
          
           
             e
             Ibidem
             etiam
             exhortationes
             ,
             castigationes
             ,
             &
             censura
             divina
             .
             Nam
             &
             judicatur
             magno
             cum
             pondere
             ut
             apud
             certos
             de
             Dei
             conspectu
             :
             summumque
             futuri
             judicii
             praejudicium
             est
             ,
             si
             quis
             ita
             deliquerit
             ,
             ut
             a
             communicatione
             orationis
             ,
             &
             conventus
             ,
             &
             omnis
             sancti
             commercii
             releget●r
             .
          
           
             f
             De
             Iure
             natur
             .
             &
             Gent.
             lib.
             4.
             cap.
             8.
             
          
           
             *
             Yea
             now
             also
             it
             appeareth
             by
             his
             
               Diotrephes
               catechised
            
             that
             he
             denieth
             and
             opposeth
             Excommunication
             it selfe
             ,
             at
             least
             under
             a
             Christian
             Magistrate
             .
          
           
             g
             
               Steph.
               Restringitur
               &
               〈◊〉
               m●…do
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ad
               synedrium
               seu
               Presbyterium
               ,
               id
               est
               seniorum
               collegium
               ,
               ut
               Matth.
            
             18.
             
             So
             
               Marlora●…
               in
               Thesaur●…
            
             saith
             that
             the
             word
             Ecclesia
             is
             taken
             
               prosenatu
               Ecclesiastico
               Matth.
            
             18.
             17.
             
          
           
             h
             Sed
             solùm
             exempli
             causa
             attulit
             tale
             genu●
             peccati
             ,
             de
             quò
             maximè
             poterat
             dubitari
             ,
             an
             in
             ejus
             correptione
             hic
             ordo
             servandus
             sit
             ,
             &
             in
             quò
             difficillimè
             servetur
             ,
             ob
             innatam
             multis
             cupiditatem
             vindictae
             .
          
           
             i
             
               Consirm
               .
               Thesium
               lib.
            
             2.
             cap.
             2.
             
             Quis
             nescit
             illo
             tempore
             Judaeos
             sub
             Romanis
             vixisse
             ,
             ac
             praesidem
             eorum
             p●rentibus
             omnibus
             jus
             dicere
             solitum
             suisse
             ?
             Civilem
             potentiam
             ad
             se
             omnem
             f●rè
             per●raxerant
             ,
             relicta
             potestate
             ipsis
             de
             rebus
             sacris
             judicandi
             ,
             &
             secundum
             legis
             ceremonias
             vivendi
             .
             
               Idem
               lib.
            
             3.
             cap.
             1.
             
             In●erim
             tamen
             pa●ebant
             Romanis
             :
             neque
             in
             aliis
             rebus
             potestatem
             servaverant
             integram
             ,
             quàm
             in
             rebus
             ad
             religionem
             morésque
             patrios
             pertinentibus
             .
          
           
             b
             
               Iosephus
               an-tiq
               .
               lib.
            
             20.
             cap.
             8.
             
             Suasit
             (
             popu
             lus
             )
             regi
             ut
             orientalem
             instauraret
             porticum
             .
             Ea
             templi
             extima
             claudebat
             ,
             profundae
             valli
             &
             augustae
             imminens
             ,
             &c.
             
             Opus
             Solomonis
             ,
             regis
             ,
             qui
             primus
             integrum
             Templum
             condi●it
             .
          
           
             l
             
               Erast
               Cousirm
               .
               Thes.
               lib.
            
             2.
             pag.
             158.
             
             Quod
             uni
             dictum
             est
             ,
             dictum
             toti
             est
             ecclesiae
             .
             At
             uni
             dictum
             est
             ut
             septuagies
             in
             die
             culpam
             deprecanti
             remit●at
             .
             Ergo
             tota
             Ecclesia
             deprecanti
             ignoscore
             debet
             ,
             quo●iescunque
             in
             die
             sibi
             ignosci
             petot
             Nulla
             enim
             justa
             causa
             proferri
             poterit
             ,
             cur
             tota
             Ecclesia
             non
             debeat
             facere
             in
             hac
             causa
             ,
             quod
             singulis
             ejus
             membris
             praeceptum
             est
             .
          
           
             m
             Quod
             si
             hos
             contemn●t
             ,
             indicetur
             Ecclesiae
             ejus
             pervicatia
             .
             Et
             si
             ne
             Ecclesiam
             au
             dierit
             ,
             monitus
             scilicet
             à
             multis
             ,
             habeatur
             ab
             eis
             veluti
             ethnicus
             &
             publicanus
             .
             Et
             quaecunque
             illi
             sic
             ligave
             in
             t
             ,
             ligata
             habebuntur
             in
             caelis
             ,
             hoc
             est
             ,
             quos
             ita
             monitos
             ejecerint
             è
             suo
             consortio
             ,
             ●i
             etiam
             apud
             patrem
             ejecti
             habebuntur
             .
          
           
             n
             
               Martyr
               in
            
             1
             Cor.
             5.
             
               ult
               .
               loc
               .
               de
               excom
               .
            
             Verum
             si
             hoc
             pro
             suo
             arbitrio
             cuique
             permittatur
             ,
             ut
             facultatem
             habeat
             discedend●
             &
             separandi
             se
             à
             quibus
             voluerit
             ,
             simultates
             ,
             contentiones
             ,
             &
             discordiae
             ,
             longè
             graviores
             orientur
             ,
             quàm
             si
             publicâ
             excommunicatione
             ut●remur
             .
          
           
             o
             
               Cartwright
               Histor.
               christi
               ex
            
             4.
             
             
               Evang.
               pag.
            
             354.
             
             Hoc
             loco
             (
             Mat.
             18
             )
             notandum
             ,
             singulotum
             in
             Ecclesia
             civium
             munus
             esse
             ,
             ut
             deiinquentem
             s●rm
             corpaint
             .
          
           
             p
             Si
             peccaverit
             in
             te
             frater
             tuus
             ]
             Eadem
             habentur
             in
             libro
             Musar
             221.
             quan
             ▪
             quam
             paulò
             aliter
             ,
             
               Qui
               arguit
               socium
               debet
               primùm
               hoc
               sacere
               placidè
               interse
               &
               ipsum
               solùm
               verbis
               mollibus
               ,
               ita
               ut
               non
               pude
               saciat
               eum
               Si
               respiscit
               ▪
               bene
               est
               ●…
               sin
               ,
               debet
               eum
               acriter
               arguere
               ,
               &
               pudefacere
               inter
               se
               &
               ipsum
               .
               Si
               non
               respiscit
               ,
               debet
               adhibere
               socios
               ,
               ipsumque
               coram
               illis
               pudore
               afficere
               :
               si
               nec
               hoc
               mod●…
               quicquam
               prosecit
               ,
               debet
               eum
               pudesacere
               coram
               multis
               ,
               ejusque
               delictum
               publicare
               .
               Nam
               certè
               detegendi
               sunt
               Hypocritae
               .
            
          
           
             q
             
               Confirm
               .
               Thes.
               lib.
            
             3.
             cap.
             3.
             p
             188.
             
             Ideo
             dicit
             Christus
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             apud
             Math.
             ut
             intelligamus
             cum
             erroris
             &
             iniquitatis
             convincendum
             esse
             ,
             ut
             eam
             agnoscat
             ac
             deprecetur
             non
             apud
             nos
             tantum
             ,
             sed
             multò
             magis
             apud
             Deum
             .
          
           
             r
             
               Confirm
               .
               Thes.
               lib.
            
             3.
             cap
             2
             pag.
             184.
             
             Habitant
             nunc
             sub
             Turca
             &
             pontifice
             Romano
             fideles
             ;
             Si
             quis
             assiciatur
             ibi
             à
             fratre
             injuriâ
             ,
             nec
             audire
             injuriosus
             suum
             coetum
             velit
             ,
             quid
             aliud
             potest
             offensus
             facere
             quàm
             ejus
             implorare
             Judicis
             opem
             ,
             qui
             facultatem
             habet
             coercendi
             ?
          
           
             s
             Sutliviks
             de
             Presbyteri●
             Cap.
             9
             
               deindelo●…uitur
               Christus
               de
               Ecclesia
               ,
               quae
               cogendi
               potestarem
               non
               habuit
               ,
               c
               ▪
               j
               sque
               sententiam
               impunèlic●…it
               contemn●…re
               .
               Nam
               si
               cogendi
               po●…statem
               habuisset
               ,
               srustra
               i●…la
               verba
               addita
               sunt
               ,
               fi
               Ecclesiam
               audire
               noluerit
               :
               nam
               Ecclesia
               coegisset
               ,
               &
               sententiam
               suam
               executioni
               mandasset
               .
            
             This
             he
             objecteth
             against
             the
             Presbytetian
             Interpretation
             .
             But
             in
             truth
             it
             helpeth
             us
             and
             strongly
             mili
             tateth
             against
             the
             Erastian
             Interpretation
             .
          
           
             t
             Pag.
             158.
             
             
               Proinde
               impunè
               poterat
               ,
               qui
               volebat
               judicium
               Synedtii
               contemnere
               in
               civilibus
               rebus
               .
            
          
           
             u
             Sutcliv
             de
             Presbyt
             .
             cap.
             1.
             
          
           
             x
             
               De
               actib
               .
               super●…at
               .
               Disp.
            
             28.
             
             D●…b
             .
             9.
             
             Item
             qua●do
             peccatum
             corripiendi
             p●aeter
             me
             est
             uni
             vel
             alteri
             notum
             ,
             etiam
             facile
             mihi
             est
             hos
             post
             primam
             correp
             ionem
             adjungere
             mihi
             socios
             ac
             testes
             secundae
             〈◊〉
             .
             Cum
             eni●
             hi
             non
             minus
             quàm
             ego
             ejus
             pecc●tum
             noverint
             ,
             aequaliter
             poterunt
             ipsum
             de
             hoc
             corripere
             ,
             illudúe
             poste●
             ,
             si
             opus
             〈◊〉
             ,
             coram
             Superior●
             testari
             .
             Quare
             communiter
             omnes
             censent
             in
             eo
             casu
             testes
             ●sse
             adhibendos
             ,
             si
             prima
             correptio
             non
             suerit
             efficax
             .
             Sed
             tota
             difficultas
             est
             quando
             pecca●um
             est
             mihi
             soli
             notum
             .
             Qua
             in
             re
             triplex
             est
             〈◊〉
             .
             Prima
             docet
             quando
             tunc
             proximus
             non
             ●mendatur
             secreta
             me
             admonitione
             ,
             non
             esse
             ulterius
             p●ogrediendum
             ,
             &c.
             
          
           
             y
             Ignoscendi
             autem
             misericors
             mansuetudo
             ,
             &c.
             non
             ad
             hoc
             valet
             ut
             sit
             iniquitas
             impunita
             ,
             aut
             torpens
             &
             dormiens
             disciplina
             ,
             quod
             potius
             obsit
             quam
             dil
             g
             ns
             vigilansque
             vindicta
             .
             Claves
             quippe
             ●egni
             caelorum
             sic
             dedit
             Christus
             Ecclesiae
             ,
             ut
             non
             solùm
             diceret
             Quae
             solveritis
             super
             terram
             ,
             c●unt
             solu
             a
             &
             in
             caelis
             :
             ubi
             apertissim
             è
             bonum
             ,
             non
             malum
             pro
             malo
             reddit
             Ecclesia
             :
             verùm
             &
             adjungeret
             :
             Quae
             ligaveritis
             in
             terra
             erunt
             ligata
             &
             in
             caelo
             .
             quia
             bon●
             est
             &
             vindicandi
             justitia
             .
             Illud
             enim
             quod
             ait
             ,
             Si
             nec
             Ecclesiam
             audi●rit
             ,
             sit
             tibi
             tanquam
             ethn●cus
             &
             publicanus
             ,
             g●avius
             est
             quam
             si
             gladio
             soriretur
             ,
             si
             flammis
             absumeret●r
             ,
             si
             feris
             subrigeretur
             .
             Nam
             ibi
             quoque
             subjunxit
             ,
             Amen
             dico
             vobis
             quae
             ligaveritis
             super
             te●tam
             erunt
             ligata
             &
             in
             caelis
             :
             ut
             intelligeretur
             quanto
             gravius
             sit
             punitus
             qui
             velut
             relictus
             est
             impunitus
             .
          
           
             z
             
               Hior
               .
               in
               Matth.
            
             18.
             19
             ,
             Quia
             dixerat
             ,
             Si
             autem
             Ecclesiam
             non
             audierit
             ,
             sit
             tibi
             sicut
             ethnicus
             &
             publicanus
             ,
             &
             poter●t
             contemptoris
             fratris
             haec
             occulta
             esse
             responsio
             vel
             tacita
             cogitatio
             :
             si
             me
             despicis
             &
             ego
             te
             despicio
             :
             si
             tu
             me
             condemnas
             &
             meâ
             sententiâ
             condemnaberis
             :
             potestatem
             tribuit
             Apostolis
             ,
             ut
             sciant
             qui
             à
             talibus
             condemnantur
             ,
             humanam
             sententiam
             divina
             sententia
             roborari
             ,
             &
             quodcunque
             ligatum
             sucrit
             in
             terra
             ,
             lig●ri
             pariter
             &
             in
             caelo
             .
             
               Hier.
               Epist.
            
             1.
             
               ad
               Heliod
            
             .
             Absit
             ut
             de
             his
             quicquam
             sinist
             um
             loquar
             ,
             qui
             apostolico
             gradui
             succedentos
             ,
             Christi
             corpus
             sacro
             ore
             conficiunt
             ,
             per
             quos
             &
             nos
             Christiani
             sumus
             .
             Qui
             claves
             regni
             caelorum
             habentes
             ,
             quodammodo
             ante
             Judic●i
             d●em
             judicant
             ,
             &c
             ,
             Mihi
             ante
             Presbyterum
             (
             
               legendum
               fortasse
               Presbyterium
            
             )
             sedere
             non
             licet
             :
             illi
             si
             peccavero
             ,
             li●et
             tradere
             me
             Satanae
             in
             interitum
             catuis
             ,
             ut
             spiritus
             salvus
             fit
             .
             Et
             in
             veteri
             quidem
             lege
             ,
             quicunque
             sacerdotibus
             non
             obtemperasset
             ,
             aut
             extra
             castra
             positus
             ,
             lapidabatur
             à
             populo
             ,
             aut
             gladio
             cervice
             subjecta
             ,
             contemptum
             expiabat
             c●uore
             :
             Nunc
             ve●ò
             inobediens
             ,
             spirituali
             mucrone
             truncatur
             ,
             aut
             ejectus
             de
             Ecclesia
             ,
             ●abido
             daemonum
             ore
             discerp●tur
             .
          
           
             a
             
               Sutlivius
               de
               presbyt
               .
               cap.
            
             14.
             p.
             107.
             
             Apostoli
             religionis
             &
             fidei
             à
             Christo
             cognitionem
             acceperunt
             :
             haec
             enim
             pars
             est
             maxima
             clavium
             quas
             ille
             Apostolis
             suis
             commisit
             .
          
           
             b
             
               M●…gdeb
               .
               Cent.
            
             1
             lib.
             2.
             cap.
             4.
             pag.
             275.
             edit
             .
             1624
             giving
             the
             sence
             of
             this
             very
             place
             ,
             they
             say
             .
             
               Atque
               ita
               excludantur
               a
               communione
               Ecclesiae
               ,
               ut
               non
               modo
               arceantur
               ab
               usu
               sacramen
               :
               orum
               ,
               sed
               etiam
               à
               commerció
               ,
               ne
               cibus
               quidem
               cum
               iis
               capiatur
               .
               Novariuus
            
             upon
             the
             place
             expreseth
             the
             Apostles
             meaning
             in
             these
             words
             of
             
               Ambrose
               .
               Cum
               fraire
               in
               quo
               vi●…ia
               haec
               reperiuntur
               ,
               non
               solùm
               Sacramenta
               non
               edenda
               ,
               sed
               nec
               communem
               escam
               docet
               ,
               ut
               erubescat
               quum
               vitatur
               &
               se
               currigat
               .
            
          
           
             c
             
               Gualther
               archel
               .
               in
            
             1
             Cor.
             5.
             11.
             
             Catalogus
             eorum
             qui
             debent
             excommunica●i
             .
             
               Tossanus
               ibid.
            
             Quod
             cibum
             non
             vult
             sumi
             cum
             iis
             ,
             pertinet
             id
             quidem
             ad
             disciplinam
             excommunica●ionis
             .
             
               Martyr
               ibid.
            
             Notandum
             praeterea
             ,
             non
             esse
             privatorum
             hominum
             ut
             quisque
             pro
             sus
             libidine
             ab
             hoc
             vel
             ab
             illo
             ,
             quem
             peccasse
             fortè
             suspicatus
             fuerit
             ,
             sese
             disjungere
             velit
             .
             Ad
             commune
             judicium
             Ecclesiae
             pertinet
             .
             
               Angust
               .
               Hom.
            
             50
             joyneth
             1
             Cor.
             5.
             v.
             11.
             with
             v.
             12
             ,
             13.
             and
             then
             saith
             ,
             
               Quibus
               〈◊〉
               〈◊〉
               oftendit
               non
               ●…emerè
               aut
               quomodolibet
               ,
               sed
               per
               judicium
               ●…uferondos
               esse
               〈◊〉
               ab
               Ecclesiae
               communione
               ,
               ut
               si
               per
               judicium
               auferri
               non
               possunt
               ,
               tolerentur
               potius
               ,
               ne
               perverse
               malos
               quisque
               evitando
               ,
               ab
               Ecclesia
               ipse
               discedens
               ,
               eos
               quos
               fugere
               videtur
               vinci●…t
               ad
               gehennam
               .
            
             The
             same
             hath
             Bed●…
             upon
             the
             place
             out
             of
             
               Augustine
               ▪
            
             So
             likewise
             Ambr●…se
             and
             the
             Centurists
             before
             cited
             ▪
             
          
           
             *
             The
             13
             verse
             he
             yeeldeth
             to
             be
             a
             warrant
             for
             Excommunication
             :
             yet
             he
             〈◊〉
             concerning
             that
             also
             ,
             in
             
               Diotre●…
               catechised
            
             .
          
           
             1
             Cor.
             11.
             21
             ,
             22.
             
             
               Ter●…ul
               .
               apolog
            
             .
          
           
             d
             
               〈◊〉
               .
               ce●…
            
             .
             1.
             lib.
             2.
             cap.
             6.
             cap.
             384.
             edit
             .
             1624.
             apud
             Corinthios
             invalu●rat
             ●lle
             abusus
             ,
             ut
             an●e
             caenam
             Dominicam
             inter
             se
             concertarent
             ;
             &
             alii
             ibi
             suas
             coenas
             instruerent
             &
             benepoti
             caenam
             Domini
             acciperen●
             .
          
           
             e
             
               ●…od
               .
               c●…non
               .
               eccl
               .
               Afri●…
               .
               can
               .
            
             41.
             
             Ut
             Sacramenta
             altaris
             〈◊〉
             ni●i
             à
             jejunis
             hominibus
             celebrentur
             ,
             excepto
             uno
             die
             anniversario
             ,
             quo
             caena
             dominica
             celebratur
             .
          
           
             f
             
               August
               .
               epist.
            
             118.
             cap.
             7.
             
             Sed
             nonnullos
             probabilis
             quaedam
             ratio
             delectavit
             ,
             ut
             uno
             certo
             die
             per
             annum
             quo
             ipsam
             caenam
             Dominus
             dedit
             ,
             ●anquam
             ad
             insigniorem
             commemorationem
             ,
             post
             cibos
             offerti
             &
             accipi
             liceat
             corpus
             &
             s●nguinem
             Domini
             &c.
             hoc
             tamen
             non
             arbitror
             institu●um
             ,
             nisi
             quia
             plures
             &
             propè
             omnes
             in
             plerisque
             locis
             eo
             die
             caenare
             consueverunt
             .
          
           
             g
             
               Walafridus
               Strabo
               de
               reb
               .
               eccl
               .
               cap.
            
             19.
             
             Hoc
             qu●que
             commemorandum
             videtur
             ,
             quod
             ipsa
             Sacrament●
             quidam
             interdum
             jejuni
             ,
             interdum
             pransi
             perc●pisse
             leguntur
             .
             He
             tels
             us
             out
             of
             Socrates
             that
             the
             Egyptians
             ne●re
             Alexandria
             ,
             as
             likewise
             those
             in
             Thebais
             did
             often
             take
             the
             S●crament
             after
             they
             had
             eaten
             lib●rally
             .
          
           
             h
             Cum
             sero
             factum
             esset
             ,
             recumbebat
             cum
             duodecim
             ,
             &
             manducantibus
             ois
             dixit
             ▪
             Quoniam
             unus
             ex
             vobis
             me
             tradet
             .
             Post
             enim
             tradidit
             Sacramentum
             .
          
           
             i
             
               Gerhard
               .
               loc
               .
               com
               .
               tom
               .
            
             5.
             pag.
             186
             ,
             187.
             
             
               Petrus
               Hinckelmannus
               de
               Anabaptismo
               .
               disp
               .
            
             5.
             cap.
             2.
             
          
           
             b
             
               Hilarius
               Can.
            
             30.
             
               in
               Matth
            
             :
             Post
             quae
             Judas
             proditor
             indicatur
             ,
             sine
             quo
             pascha
             accepto
             calice
             &
             fracto
             pane
             conficitur
             :
             dignus
             enim
             aeternerum
             sacramentorum
             communione
             non
             f●erat
             &c.
             
             Neque
             sanè
             bibere
             cum
             eo
             poterat
             ,
             qui
             non
             erat
             bibeturus
             in
             regno
             .
          
           
             l
             Lib.
             4.
             
               de
               myster
               .
               Misse
               cap.
            
             13.
             
             
               Patet
               ergo
               quod
               Judas
               prius
               exiit
               quàm
               Christus
               traderet
               Eucharistiam
               .
               Quod
               autem
               Lucas
               post
               calicem
               commemorat
               traditc●…em
               ,
               per
               recapitualtionem
               potost
               intelligi
               :
               Quia
               saepe
               ●…it
               in
               Scriptura
               ut
               '
               quod
               prius
               sactum
               sserat
               posterius
               enarretur
               .
            
             That
             whole
             Chapter
             is
             sp●nt
             in
             the
             debating
             of
             this
             questio●
             .
          
           
             m
             In
             I●…h
             6.
             de
             participatione
             autem
             co●po
             r●s
             &
             sanguinis
             ejus
             ,
             potest
             aliquis
             opinari
             quod
             ille
             (
             Judas
             )
             intersuerit
             .
             Sed
             profecto
             diligentius
             Evangelistarum
             natratione
             ,
             doctorumque
             ●nsiderata
             diversitate
             ,
             citius
             deprehendi
             ,
             huic
             quoque
             Sacramento
             illum
             nequaquam
             inter●
             Nam
             cum
             accepis●et
             buccellam
             ,
             qua
             traditor
             designatus
             est
             ,
             exivit
             continuo
             .
          
           
             n
             
               Idem
               in
               Io.
            
             13.
             
             Sciendum
             〈◊〉
             ò
             est
             ,
             quia
             ,
             sicut
             &
             ante
             nos
             dictum
             est
             ,
             si
             post
             bucellam
             continuo
             Judas
             ●xivit
             ,
             sicut
             paulò
             post
             Evangelista
             dicit
             ,
             procul●ubio
             nequaquam
             Discipulis
             tunc
             interfuit
             ,
             quando
             Domirus
             noster
             Sacramentum
             illis
             corporis
             &
             sanguinis
             sui
             distribuit
             .
             
               Et
               paulo
               post
            
             .
             Igitur
             exemplo
             Domini
             ,
             tolerate
             quidem
             malos
             boni
             debent
             in
             Ecclesia
             ,
             don●c
             ventilabro
             Judicii
             granum
             à
             palea
             ,
             vel
             à
             tritico
             separentur
             zizan●a
             :
             〈◊〉
             e●
             non
             ●o
             usque
             indis●
             eta
             debet
             esse
             patientia
             ,
             ut
             indig●is
             ,
             quos
             noverunt
             ,
             Sacrosancta
             Christi
             tradant
             mysteria
             .
          
           
             o
             
               Beza
               i●…
               Jo.
            
             13.
             30.
             certa
             videtur
             esse
             corum
             sententia
             ●ui
             existimant
             Judam
             institutioni
             sacrae
             caenae
             non
             interfuisse
             .
          
           
             p
             
               Tessanus
               in
               Joh.
            
             13.
             ita
             ut
             Judae
             qu●dem
             laverit
             pedes
             Christus
             ,
             sed
             postea
             egres●us
             caenae
             Sacramentali
             non
             interfuerit
             ,
             sicut
             ●ruditi
             multi
             ex
             hoc
             capite
             colligunt
             .
          
           
             q
             
               Musculus
               in
               loc
               .
               com
               .
               de
               can●…
               Dom.
            
             p.
             352.
             
             M●hi
             sanè
             dubium
             non
             est
             ,
             egressum
             ad
             perficiendum
             traditionis
             scelus
             fuisse
             Judam
             ,
             priusquam
             Sacramentum
             hoc
             à
             Domino
             Disscipul
             is
             traderetu●
             .
          
           
             r
             Diodati
             upon
             Ioh
             13.
             30.
             
             
               We
               may
               gather
               from
               hence
               that
               he
            
             (
             Judas
             )
             
               did
               not
               communicate
               of
               our
               Saviours
               Sacrament
               .
            
          
           
             s
             
               Grotius
               annot
               .
               in
               Mat.
            
             26.
             21
             ,
             26.
             
             Luk
             22.
             21.
             
             ●…ch
             .
             13.
             holds
             that
             the
             Supper
             at
             which
             the
             sop
             was
             given
             to
             Iudas
             ,
             and
             from
             which
             he
             went
             forth
             ,
             was
             the
             common
             supper
             ,
             and
             that
             it
             was
             before
             the
             Lords
             Supper
             ,
             and
             that
             Luke
             doth
             not
             place
             Christs
             words
             concerning
             Iudas
             Luke
             22.
             21.
             in
             the
             proper
             place
             .
          
           
             t
             
               Gerhard
               .
               Har●…
               Evang.
               cap.
            
             170.
             
             Quidam
             statuunt
             pedum
             lotionem
             ips●
             etiam
             legali
             caenae
             sive
             agni
             pasch●lis
             esui
             praemittendam
             esse
             .
          
           
             w
             Non
             dimittunt
             (
             caetum
             comedentium
             )
             post
             esum
             (
             agni
             )
             paschalis
             cum
             bellariis
             (
             Hoc
             est
             non
             sinunt
             caetum
             comedentium
             post
             esum
             agni
             paschalis
             comedere
             secundarum
             mensatum
             delitias
             )
             
               Ibid.
               v●…rsus
               finem
            
             .
             Comedentium
             caetus
             sic
             dimittitur
             ,
             ut
             nihil
             amplius
             cibi
             aut
             bellariorum
             aut
             similes
             secundarum
             mensarum
             delitias
             ,
             quae
             ad
             commessationes
             pertinent
             ,
             illis
             comedere
             aut
             quicquam
             bibere
             permissum
             sit
             :
             non
             enim
             in
             more
             habent
             post
             sacram
             hanc
             caenam
             indulgere
             commess●tionibus
             &
             〈◊〉
             ,
             imo
             ne
             minimum
             quidem
             ▪
             gustant
             .
          
           
             x
             
               Matth.
               Martini●…
               lexic.
               philol
               .
               pag.
               25
               29.
               
               Nam
               sanè
               Canon
               paschali●…
               diser●…e
               interdicebat
               ,
               post
               poculum
               la●…dationis
               ,
               aliquid
               cibi
               aut
               p●…tus
               sumere
               .
            
             Interdicitur
             comedere
             aliquid
             post
             poculum
             hymni
             .
             
               Hic
               fuit
               verus
               ritus
               celebrat●…nis
               pascha
               temporibus
               Messiae
               ,
               &c.
               
            
          
           
             *
             
               Durantus
               de
               ritibus
               lib.
               2.
               cap.
               38.
               num
               .
            
             16.
             
             Ipsi
             tamen
             (
             Judae
             )
             corpus
             &
             sanguinem
             suum
             dedit
             ,
             ne
             occultum
             peccatorem
             sine
             accusatore
             &
             evidenti
             probatione
             ,
             ab
             aliorum
             communione
             separarot
             .
             
               Et
               insra
               num
               .
               17.
               
               Nam
            
             etsi
             Christo
             nota
             crat
             Judae
             iniquitas
             ,
             sicut
             Deo
             :
             non
             tamen
             ei
             cognita
             crat
             co
             modo
             ,
             quo
             hominibus
             innotescit
             .
          
           
             x
             
               Gerhard
               .
               Har.
               Evang
               cap.
            
             172.
             
             Christus
             his
             verbis
             Judam
             quasi
             excommunicat
             ,
             &
             ex
             Apostolorum
             coll●gio
             disc●dere
             jubet
             ,
             cum
             se
             totum
             Diabolo
             tradidisset
             .
             
               Quod
               facis
               fac
               citius
            
             ,
             id
             est
             ,
             cum
             ali●
             Magistro
             te
             addixeris
             ,
             &
             me
             audire
             pertinaciter
             renuas
             ,
             abi
             ex
             meo
             &
             apostolorum
             meorum
             conspectu
             ,
             &c.
             
               Ambros.
               lib.
               2.
               de
               Cain
               &
               Abel
               cap.
               4.
               
               Quod
               facis
               fac
               cele●…ius
               ,
            
             quid
             illud
             ?
             ut
             quia
             introie●at
             in
             illum
             Satanas
             ,
             ipse
             abiret
             à
             Christo.
             Ejicitur
             itaque
             &
             excluditur
             ,
             ●o
             quod
             jam
             cum
             Domino
             Jesu
             esse
             non
             posset
             ,
             qui
             caeperat
             es●e
             cum
             diabolo
             .
             
               Estius
               in
               lib.
               4.
               
               Sent.
               dist
               .
               19.
               sect
               .
               9.
               
            
             Qui●
             &
             ipse
             Christus
             hanc
             potestatem
             qua
             traduntur
             homines
             Sathanae
             ,
             exercuisse
             videtur
             ,
             quando
             Iudam
             à
             suo
             consortio
             removit
             ,
             atque
             abire
             jussit
             dicendo
             ,
             
               Quod
               facis
               ,
               fac
               citius
               .
               Chrysostome
               Hom.
               71.
               in
               Joh.
            
             (
             according
             to
             the
             Greek
             Hom.
             72.
             )
             making
             a
             Transition
             unto
             that
             Text
             ,
             
               That
               thou
               dost
               ,
               doe
               quickly
               ,
            
             he
             useth
             these
             words
             ,
             to
             expresse
             what
             Christ
             was
             at
             that
             instant
             doing
             to
             Iudas
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             and
             againe
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             Christ
             did
             separate
             him
             from
             the
             rest
             of
             the
             Apostles
             ,
             and
             cast
             him
             out
             .
             
               Theophy
               lact
            
             .
             upon
             the
             same
             place
             :
             
               illum
               divisit
               Domin●…s
               &
               separavit
               ab
               alils
               discipulis
               .
            
          
           
             y
             Respondemus
             id
             nobis
             revera
             esse
             illicitum
             ,
             &
             peccare
             Ministros
             qui
             dant
             Sacramenta
             indignis
             ,
             quando
             fine
             scandalo
             denegare
             possunt
             ,
             attamen
             Deum
             his
             legibus
             non
             teneri
             ,
             cum
             sit
             supremus
             Dominus
             ,
             qui
             suis
             donis
             utitur
             ,
             prout
             voluerit
             ,
             quemadmodum
             etiam
             Deus
             non
             peccat
             permittendo
             hominum
             peccata
             ,
             imò
             &
             ad
             peccati
             substantiam
             concurrendo
             ;
             nobis
             verò
             ,
             nec
             concurrere
             licet
             nec
             permittere
             aliquod
             peccatum
             ,
             quando
             sufficienter
             &
             moraliter
             id
             impedire
             possumus
             .
          
           
             *
             Si
             verò
             peccatum
             est
             manif●stum
             ,
             tun●
             verò
             sive
             in
             occulto
             sive
             in
             manifesto
             petat
             ,
             debot
             ei
             denegare
             .
          
           
             z
             
               C●…nfirm
               ,
               Thes.
            
             p●g
             .
             120.
             
          
           
             a
             
               Tom.
               10.
               hom
            
             .
             50.
             
             Et
             cum
             in
             se
             protulerit
             severissimae
             medicinae
             sententiam
             ,
             veniat
             ad
             antistites
             ,
             per
             quos
             illi
             in
             Ecclesiâ
             claves
             ministrantur
             ,
             &
             tanquam
             bonus
             incipi●s
             jam
             esse
             filius
             maternorum
             membrorum
             ordine
             custodito
             ,
             à
             praep●sitis
             sacrorum
             accipiat
             satisfaction
             s
             suae
             modum
             ,
             ut
             in
             offe●ndo
             sacrificio
             cordis
             contribulati
             devotus
             &
             supplex
             ,
             id
             tamen
             agat
             ,
             quod
             non
             solum
             illi
             p●osit
             ad
             recipiendam
             salutem
             ,
             sed
             etiam
             caeteris
             ad
             exemplum
             .
             Ut
             si
             peccata
             ejus
             non
             solum
             in
             gravi
             ejus
             malo
             ,
             sed
             etiam
             in
             scandalo
             est
             aliorum
             :
             atque
             hoc
             expedire
             videtur
             utilita●i
             Ecclesiae
             ,
             antistiti
             in
             notitia
             multorum
             ,
             vel
             etiam
             totius
             plebis
             agere
             paenitentiam
             non
             recuset
             .
          
           
             b
             I●stit
             .
             pag.
             301.
             edit
             .
             1539.
             
             
               Cum
               hoc
               tantum
               in
               ministerio
               habeant
               (
               Sacramenta
               )
               testificari
               nobis
               ac
               confirmare
               Dei
               in
               nos
               benevolentiam
               &c.
               
               Ut
               quae
               〈◊〉
               largiantur
               quidem
               aliquid
               gratiae
               ,
               sed
               renuncient
               &
               ostendant
               quae
               divina
               largitate
               nobis
               data
               sunt
               .
            
          
           
             c
             Decad.
             5.
             
             Serm.
             7.
             
             
               Docuit
               vulgus
               Sacerdotum
               &
               Monachorum
               Sacramenta
               novae
               legis
               non
               tantum
               esse
               signa
               gratiae
               ,
               sed
               simul
               etiam
               gratiae
               causos
               ,
               hoc
               est
               qu●…
               habeant
               virtu●…m
               conferendi
               gra●…iam
               .
            
             And
             after
             .
             
               Sancti
               &
               electi
               Dei
               non
               tum
               primum
               gratia
               Dei
               donisque
               coelestibus
               participant
               ,
               cum
               Sacramenta
               percipiunt
               .
               Etenim
               rebus
               prius
               quam
               fignis
               partic●…pant
               .
            
             And
             after
             .
             
               Pro●…nde
               in
               Coena
               〈◊〉
               non
               primum
               accipiuntur
               divi●…a
               〈◊〉
               ,
               sed
               pro
               acceptis
               aguntur
               gratia
               .
               Effec●…
               his
               opinor
               ,
               eviciqu●…
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               .
            
          
           
             d
             Ursin.
             Tract
             .
             Theol.
             pag.
             350.
             
             
               Sicut
               verbum
               est
               conversionis
               &
               confirmationis
               organum
               :
               sic
               〈◊〉
               Sacramenta
               sunorgana
               confirmationis
               &c.
               Non
               res
               accipimus
               ideo
               quia
               signum
               accipimus
               :
               sed
               signum
               nobis
               tribuitur
               quia
               res
               habemus
               :
               idque
               ita
               ,
               ut
               non
               cur
               habeamus
               causa
               ,
               sed
               quod
               eas
               habeamus
               testimonium
               sit
               .
            
             Ibid.
             de
             Sacram.
             def●ns
             .
             quinti
             Arg.
             Pag.
             557.
             
             
               Nos
               vero
               supra
               hoc
               discrimen
               verbi
               &
               Sacramentorum
               non
               dis●…imulavimus
               ,
               quod
               fides
               per
               verbum
               inch●…atur
               :
               Sacramentorum
               usu
               autem
               confirmatur
               ,
               exercetur
               ,
               fovetur
               ,
               augetur
               jam
               inchoata
               .
               Sacramenta
               enim
               ne
               docent
               quidem
               ,
               nedum
               confirmant
               ,
               nisi
               praeeunte
               verbo
               &
               addente
               explicationem
               typorum
               .
               Ideirco
               etiam
               Sacramenta
               iis
               instituta
               sunt
               ,
               quos
               Deus
               jam
               pro
               membris
               Ecclesiae
               a
               nobis
               vult
               agnosci
               .
               Inchoatio
               igitur
               fidei
               ordinaria
               verbi
               propria
               est
               ;
               confirmati●…
               inchoatae
               ,
               Sacramentis
               cum
               verbo
               communis
               est
               .
            
             Judicium
             de
             disciplina
             Ecclesiastica
             ad
             finem
             Tom.
             3
             pag.
             89.
             
             
               Quasi
               non
               pueris
               jam
               no●…um
               ,
               verbum
               &
               conversis
               &
               non
               conversis
               esse
               annuncia●…dum
               ,
               quo
               illi
               quidem
               confirmentur
               ,
               hi
               vero
               convertantur
               .
               Sacramenta
               autem
               iis
               esse
               instituta
               qui
               jam
               sunt
               conversi
               &
               membra
               populi
               Dei
               facti
               .
            
          
           
             e
             De
             Coena
             Dom.
             pag.
             350
             
               Quis
               non
               videt
               quales
               nos
               ad
               mysticam
               hanc
               Domini
               mensam
               accedere
               oporteat
               ?
               nempe
               non
               tales
               qui
               fruiti●…nem
               corporis
               ac
               sanguinis
               Domini
               primum
               in
               ea
               ●…aeramus
               ,
               tanquam
               illius
               adhuc
               expertes
               :
               sed
               qui
               per
               fidem
               illius
               jam
               antea
               participes
               ,
               gratiam
               semel
               acceptam
               ,
               communicatione
               hac
               Sacramentali
               corporis
               ac
               sanguinis
               Domini
               ,
               &
               mortis
               ipsius
               rememoratione
               ,
               in
               cordibus
               nostris
               magis
               ac
               magis
               corrob●…rare
               ,
               redemptorique
               gratias
               agere
               cupiamus
               .
            
          
           
             f
             Adhaec
             praedicandum
             iis
             quoque
             est
             ,
             qui
             nondum
             audierunt
             ,
             aut
             certe
             nondum
             perceperunt
             .
             Attame●
             utcunque
             feratur
             impuritas
             con●entuum
             ubi
             verbum
             praedicatur
             ,
             quam
             Christus
             &
             Apostoli
             quoque
             tulerunt
             :
             Coenae
             tamen
             communio
             (
             ut
             dixi
             )
             purior
             esse
             debet
             .
             Nam
             publica
             est
             eorum
             qui
             palam
             se
             Christianos
             profitentur
             ,
             de
             redemptione
             gratiarum
             actio
             ●ideo
             circa
             hanc
             ,
             ut
             communionem
             Christi
             solemmiter
             sancti
             percipiunt
             ,
             ita
             excludendi
             inde
             sunt
             qui
             vita
             sua
             se
             extra
             ●anc
             communionem
             esse
             ,
             ma●ifesto
             probant
             .
          
           
             g
             Fideles
             enim
             ante
             usum
             Sacramentorum
             hanc
             gratiam
             omnin●
             habe●t
             :
             neque
             ad
             Sacramentorum
             usum
             accedere
             debent
             qui
             ea●
             gratiam
             pro
             aetatis
             modo
             non
             habeat
             ,
             neque
             admittendi
             sunt
             qui
             eam
             non
             habere
             meri●o
             praesumuntur
             .
          
           
             h
             Quemadmodum
             autem
             Sacramenta
             duplici
             nomine
             praesiant
             verbo
             ,
             itidem
             verbum
             duobus
             nominibus
             praferendum
             Sacramentis
             .
             Vno
             quod
             verbum
             in
             adultis
             &
             generet
             fidem
             ,
             &
             genitam
             foveat
             atque
             alat
             :
             Sacramenta
             vero
             ●am
             non
             gignant
             ,
             sed
             tantum
             genitam
             conserve●t
             atque
             augeant
             .
             Altero
             quod
             absque
             verbo
             non
             salv●mur
             .
             &c.
             
          
           
             i
             Credimus
             &
             confit●mur
             Iesu●
             Christum
             servatorem
             nostrum
             sanctae
             Coenae
             Sacramentum
             ●rdinasse
             &
             instituisse
             ,
             ut
             ea
             nutriat
             &
             sustentet
             eos
             ,
             quos
             jam
             regeneravit
             ,
             &c.
             
             At
             vero
             ,
             ad
             conservationem
             vitae
             sp●ritualis
             &
             c●estis
             ,
             quam
             fideles
             jam
             habent
             ,
             Deu●
             illis
             pane●
             〈◊〉
             misit
             &c.
             
          
           
             k
             Quem
             ad
             modum
             autem
             Deo
             placuit
             opus
             hoc
             suum
             gratiae
             per
             predicationem
             Evangelii
             in
             nobis
             incho●re
             ,
             ita
             p●r
             ejusdem
             auditum
             ,
             lectionem
             ,
             meditationem
             ,
             adhortationes
             ,
             minas
             ,
             promissa
             ,
             nec
             non
             per
             usum
             Sacramentorum
             ,
             illud
             conservat
             ,
             continuat
             et
             persicit
             .
          
           
             l
             Explic.
             Catech.
             Quaest.
             67.
             
             
               Verbum
               est
               instrumentum
               Spiritus
               sancti
               ,
               per
               quod
               incl●…oat
               &
               confirmat
               in
               nobis
               fidem
               ideoque
               verbum
               debet
               praeire
               .
               Sacramenta
               sunt
               organa
               Spiritus
               sancti
               per
               quae
               fidem
               inchoatam
               confirmat
               :
               ideoque
               Sacramenta
               debent
               sequi
               .
            
             Ibid.
             Quaest.
             81.
             
             Art.
             1.
             
             
               Sacramenta
               tantum
               sunt
               instituta
               fidelibus
               &
               conversis
               ,
               ut
               his
               promissionem
               Evangelii
               obsignent
               ,
               &
               fidem
               confirment
               .
               Verbum
               quidem
               est
               conversis
               ,
               &
               non
               conversis
               commune
               ,
               ut
               conversi
               confirmentur
               ,
               nondum
               conversi
               convertantur
               :
               Sacramenta
               vero
               ad
               solos
               fideles
               per●…inent
               .
            
          
           
             m
             Loc.
             com
             .
             Tom.
             5.
             pag.
             1.
             
             
               Per
               Baptismam
               regeneramur
               ac
               re●…ovamur
               :
               per
               Sacramentum
               Coenae
               alimur
               ac
               nutrimur
               ad
               vitam
               aeternum
               .
               In
               Baptism●…
               praesertim
               Infan●…um
               ,
               per
               Spiritum
               S.
               fides
               accenditur
               :
               in
               usu
               sacrae
               Coenae
               augetur
               ,
               confirmatur
               ,
               &
               obsignatur
               .
               Per
               Baptis●…num
               Christo
               inserimur
               ,
               in
               quo
               spirituale
               incrementum
               salutari
               Coenae
               usu
               accipimus
               .
            
          
           
             n
             Tom.
             1.
             pag.
             477.
             
             
               At
               an
               non
               per
               Sacramenta
               etiam
               fides
               &
               regeneratio
               exhibetur
               ?
            
             Resp.
             
               Distinguendum
               inter
               primum
               fidei
               &
               resipiscentiae
               initium
               ,
               &
               confirmationem
               ejus
               ac
               augmentum
               .
               Nemo
               admit●…tur
               ad
               Sacramenta
               nisi
               pro
               fideli
               &
               poenitente
               habeatur
               ;
               quemadmodum
               verba
               clara
               sunt
               ,
            
             Quisquis
             crediderit
             &
             baptizatus
             fuerit
             .
             
               In●…ntes
               habentur
               pro
               foederatis
               ,
               ac
               proinde
               etiam
               pro
               iis
               qui
               Spiritum
               fidei
               acceperunt
               ,
               sed
               de
               hac
               repostea
               .
               Sic
               in
               Coena
               requiritur
               ,
               ut
               〈◊〉
               probet
               se
               an
               sit
               in
               fide
               ,
               &
               ut
               digne
               manducet
               :
               infidelibus
               enim
               vel
               nondum
               credentibus
               nullae
               fiunt
               promissiones
               ,
               ac
               proinde
               nec
               obsignantur
               .
               Perperam
               ergo
               statuunt
               ipsa
               Sacramenta
               esse
               caus●…
               primae
               regenerationis
               aut
               justificationis
               ,
               tum
               Pontificii
               ,
               tum
               Lutherani
               quidam
               .
               Sed
               si
               fidei
               &
               regenerationis
               conf●…atio
               &
               augmentum
               spectetur
               ,
               recte
               tribuitur
               Sacramentis
               ut
               causis
               instrumentalibus
               .
            
          
           
             o
             Becanus
             Theol.
             Schol.
             part
             .
             4.
             
             Tract
             .
             de
             S●cram
             .
             Quaest.
             7.
             
             
               Omnia
               Sacramenta
               ●…ovae
               legis
               s●…mper
               conferunt
               gratiam
               habitu●…lem
               seu
               〈◊〉
               ,
               non
               ponentibus
               obicem
               ,
               ac
               proinde
               gratia
               habitualis
               est
               communis
               quidam
               esfectus
               om●…ium
               Sacramentorum
               :
               Est
               communi●…
               sententia
               .
            
          
           
             p
             Tannerus
             in
             Thomam
             .
             Tom.
             4.
             
             Disp.
             3.
             
             Qaest
             .
             3.
             
             Dub.
             5.
             
               ●…mo
               omnia
               Sacramenta
               de
               facto
               nonnunquam
               possunt
               ex
               opere
               operato
            
             (
             how
             much
             more
             if
             there
             be
             also
             
               opus
               operantis
               )
               confer●…e
               primam
               gr●…am
               .
               Haec
               est
               sententia
               magis
               pia
               &
               probabilior
               ;
               quam
               docet
               S.
               Thomas
               &c.
               eandem
               communiter
               sequuntur
               T●…omistae
               .
            
             He
             confirms
             it
             thus
             .
             
               Quia
               quaedam
               Sacram●…nta
               per
               se
               pro●…riesolum
               instituta
               ad
               dindam
               prima●…
               gratiam
               ,
               tossunt
               conserre
               〈◊〉
               .
               Ergo
               etiam
               per
               se
               instituta
               ad
               honc
               toterunt
               conferre
               primam
               &c.
               
               Atque
               hoc
               etiam
               sensu
               admitti
               potest
               quod
               nonnulli
               dixeru●…t
               ,
               omnibus
               Sacramentis
               sub
               ratione
               saltem
               generica
               Sacramenti
               novae
               Legis
               ,
               etsi
               non
               specifica
               ,
               per
               se
               co●…venire
               ut
               gratiam
               primam
               conferant
               .
            
          
           
             q
             Faustus
             Socinus
             de
             Coena
             Dom.
             Tract
             .
             brev
             .
             
               terum
               ,
               quod
               omnes
               fere
               opinantur
               ,
               hoc
               ritu
               ,
               quem
               Sacramentum
               appellant
               ,
               confirmari
               saltem
               fidem
               nostram
               ,
               ne
               id
               quidem
               verum
               censeri
               debet
               ;
               cum
               nec
               ullo
               sacro
               testimonio
               comprobetur
               ,
               nec
               ulla
               ratio
               sit
               ,
               cur
               id
               fièri
               possit
               .
               Quomodo
               enim
               potest
               nos
               in
               fide
               confirmare
               id
               quod
               nos
               ipsi
               facimus
               ,
               quodque
               licet
               a
               Domino
               institutum
               ,
               opus
               tamen
               nostrum
               est
               .
            
             Smalc
             .
             Disp.
             12.
             de
             Coena
             .
             
               Vox
               Sacramenti
               in
               hac
               significatione
               barbara
               vel
               saltem
               sacris
               liter
               is
               incognita
               est
               ,
               ●…b
               hominibus
               vero
               otiosis
               ,
               qui
               ceremoniis
               hujusmodi
               nescio
               quid
               praeter
               sacram
               Scripturam
               superstiti●…sum
               aut
               eti●…m
               Idololatricum
               ex
               parte
               ,
               〈◊〉
               non
               sunt
               〈◊〉
               ,
               ad
               〈◊〉
               dolum
               〈◊〉
               .
            
          
           
             r
             Chamier
             .
             contract
             .
             Tom
             4.
             lib.
             2.
             cap.
             9.
             
             
               Quia
               ut
               efficientia
               toto
               genere
               suo
               differt
               a
               significatione
               :
               ita
               diversa
               ratio
               est
               instituendi
               in
               st●…umenta
               efficientia
               ,
               &
               significantia
               &c.
               
            
             2.
             
               prob
               .
               inductione
               .
               Quia
               nulla
               signa
               sive
               miraculosa
               ,
               sive
               alia
               sunt
               efficientia
               .
            
             Polanus
             Synt.
             lib.
             6.
             cap.
             49.
             
             
               Elementum
               Sacramentale
               significat
               ,
               testatur
               ,
               &
               obsignat
               ●…redentibus
               rem
               verbo
               Dei
               promissam
               ,
               eam
               autem
               nequaquam
               causat
               ,
               efficit
               ,
               aut
               producit
               .
            
          
           
             s
             Synops.
             Pur.
             Theol.
             Disp.
             43.
             
             Thes.
             35.
             
             Duo
             tantum
             esse
             &
             non
             plura
             (
             Sacramenta
             )
             affirmamus
             :
             quoniam
             unum
             est
             initiationis
             ,
             seu
             regenerationis
             ,
             alterum
             nutritionis
             seu
             alimoniae
             .
             So
             Matthias
             Martinius
             lexic.
             Philol.
             pag.
             3272.
             
               makes
               this
               distinction
               between
               baptisme
               and
               the
               Lords
               Supper
               :
               that
               is
               a
               Sacrament
               of
               initiation
               and
               ●…doption
               :
               this
               of
               confirmation
               and
               ●…urishment
               .
            
          
           
             t
             Polan
             .
             Synt
             lib.
             6.
             cap.
             56.
             
             He
             holds
             that
             
               omnes
               illi
               qui
               scandala
               praebent
               &
               non
               resipiscunt
               serio
               ,
               a
               mensa
               Domini
               sunt
               arcendi
               .
            
             1.
             
             
               Quia
               si
               infideles
               &
               impoenitèntes
               ad
               Coenam
               Domini
               admitterentur
               ,
               profanaretur
               foedus
               Dei
               ,
               tam
               communicando
               Symbola
               foederis
               iis
               quibus
               Deus
               nihil
               promittit
               ,
               quam
               usu●…pando
               Symbola
               sacra
               sine
               fide
               &
               resipistentia
               .
            
             2.
             
             
               Quia
               polluerent
               &
               contaminarent
               eibum
               &
               potum
               consecra●…um
               ,
               quem
               Christus
               non
               destinavit
               nisi
               suis
               domesticis
               &
               fidelibus
               &c.
            
             6.
             
             
               Quia
               incredulos
               &
               manifeste
               impios
               Christus
               prohibuit
               admitti
               ad
               sacram
               Coenam
               :
               nam
               instituit
               illam
               solis
               fidelibus
               .
            
          
           
             u
             Ubi
             supra
             pag.
             395.
             
          
           
             x
             Bullinger
             Decad.
             5.
             serm
             .
             7.
             
             
               Quis
               praeterca
               i●…de
               non
               colligat
               ,
               nos
               qui
               filii
               Abrahae
               sumus
               ,
               non
               alia
               ratione
               justificari
               ,
               quam
               p●…trem
               justifica●…um
               constat
               ,
               ac
               Sacramenta
               nostra
               in
               nobis
               non
               aliud
               ●…fficere
               ,
               quam
               quod
               in
               ille
               〈◊〉
               ?
               〈◊〉
               cum
               eadem
               sit
               ratio
               Sacramentorum
               veterum
               &
               nostrorum
               .
            
          
           
             y
             Synops.
             pur
             .
             Theol.
             Disp.
             45.
             
             Th●s
             .
             83.
             
             
               Dignus
               ejus
               usus
               praeeu●…te
               probatione
               sui
               cujusque
               definitur
               :
               scilicet
               an
               sit
               in
               fide
            
             2
             Cor.
             13.
             5.
             
             
               &
               s●…ria
               resipiscentia
               afficiatur
               ,
               secundum
               illud
               Pauli
               ,
               Probet
               vero
               seipsum
               homo
               .
               &c.
               
            
          
           
             z
             Ursinus
             Tract
             .
             Theol.
             pag.
             650.
             edit
             .
             1584.
             
             
               Ad
               Coenam
               Domini
               autem
               nulli
               nisi
               adulti
               ,
               qui
               &
               probare
               seipsos
               possunt
               ,
               &
               hanc
               probationem
               confessione
               &
               vita
               ostendant
               .
               Quid
               porro
               de
               his
               faciendum
               qui
               vitam
               Christianis
               indignam
               agunt
               ?
               Ecclesiastica
               disciplina
               coercendi
               sunt
               .
            
          
           
             a
             Magdeb.
             Cent.
             lib.
             cap.
             4.
             pag.
             278.
             
             
               Indigne
               eos
               uti
               docet
               (
               Paulus
               )
               qui
               sine
               vera
               poenitentia
               &
               fide
               accedunt
               .
               &c.
            
             Oecumenius
             upon
             1
             Cor
             11.
             
               fixeth
               the
               sin
               of
               eating
               and
               drinking
               unworthily
               upon
               the
            
             Corinthians
             ,
             
               in
               regard
               of
               their
               contempt
               of
               the
               ●…
               poor
               ,
               and
               their
               other
               sinnes
               :
               supposing
               all
               such
               to
               eat
               unworthily
               who
               are
               under
               any
               wickednesse
               unrepented
               ,
               when
               they
               come
               .
            
          
           
             b
             De
             Tempore
             Scrm.
             244.
             
             
               Et
               cum
               nullus
               homo
               velit
               cum
               ●…unica
               sordibus
               plena
               ad
               Ecclesiam
               convenire
               ,
               nescio
               qua
               Conscientia
               cum
               anima
               per
               luxuriam
               sit
               inquinata
               ,
               praesumit
               ad
               altare
               accedere
               :
               non
               timens
               illud
               quod
               Apostolus
               dixit
               :
               Qui
               enim
               manducat
               Corpus
               &
               sumit
               sanguinem
               Domini
               indigne
               ,
               reus
               erit
               corporis
               &
               sanguinis
               Domini
               .
            
          
           
             c
             Zuinglius
             Tom.
             2.
             de
             verâ
             &
             falsâ
             Religione
             cap.
             de
             Sacram.
             
               Coena
               Dominica
               d●…nus
               experimentum
               ,
               quod
               morte
               Christi
               fidamus
               ,
               quum
               gratulantes
               &
               laeti
               adsimus
               in
               eo
               coe●…u
               ,
               qui
               Deo
               gratias
               agit
               pro
               beneficio
               redemptionis
               .
            
          
           
             d
             Hutterus
             Disp.
             17.
             de
             Coena
             Dom.
             Thes.
             1.
             
             
               Sacramentum
               initiationis
               novi
               Test.
               puta
               Baptisinum
               ,
               ordine
               convenientissimo
               excipit
               Sacramentum
               confirmationis
               ,
               quod
               est
               sacra●…ssima
               Coena
               Domini
               &
               Servatoris
               nostri
               Jesu
               Christi
               :
               tum
               ob
               causas
               alias
               ,
               tum
               quod
               ea
               est
               fidei
               nostrae
               ,
               in
               baptismo
               nobis
               collatae
               ,
               respectu
               nostri
               infirmitas
               ,
               ut
               nisi
               subinde
               confirmetur
               ,
               mo●…
               penitus
               fatiscat
               &
               intereat
               .
            
          
           
             e
             
               Si
               itaque
               in
               me
               manet
               ,
               &
               ego
               in
               illo
               ,
               tunc
               manducat
               ,
               tunc
               bibit
               .
               Qui
               autem
               non
               in
               me
               manet
               ,
               nec
               ego
               in
               illo
               ,
               &
               si
               accipit
               Sacramentum
               ,
               magnum
               acquirit
               tormentum
               .
            
             Et
             infra
             .
             
               Ad
               altare
               Dei
               invisibile
               (
               quo
               non
               accedit
               injustus
               )
               ille
               pervenit
               ,
               qui
               ad
               hoc
               praesens
               justificatus
               accedit
               .
            
          
           
             f
             Hoc
             est
             enim
             indignè
             accipere
             ,
             si
             eo
             tempore
             quis
             accipiat
             ,
             quo
             debet
             agere
             poenitentiam
             .
          
           
             g
             Vide
             Kekerm
             .
             System
             .
             log
             .
             lib.
             3.
             cap.
             ●0
             .
          
           
             h
             Z●ch
             .
             Ursin
             .
             Judicium
             de
             disciplina
             Ecclesiastica
             .
             Tom.
             3.
             pag.
             806.
             
             
               Haec
               enim
               Dei
               voluntas
               non
               erit
               in
               aeternum
               ,
               ut
               Ecclesia
               Christiana
               alicui
               gratiam
               Christi
               &
               remissionem
               pec
               catorum
               ,
               annun
               ciatione
               verbi
               divini
               deneget
               ,
               &
               eidem
               exhibitione
               Sacramentorum
               spondeat
               .
            
          
           
             i
             Explic.
             Catech.
             q●aest
             ▪
             84.
             
             
               Si
               enim
               Christus
               hoc
               di
               xit
               de
               verbo
               audibili
               ▪
               quod
               ta●…men
               institutum
               est
               conversis
               ,
               &
               n●…n
               convers●…s
               vel
               convertendis
               :
               〈◊〉
               magis
               〈◊〉
               dic●…uy
               d●…
               verbo
               visibili
               hoc
               est
               de
               Sacrame●…tis
               ,
               quae
               tantum
               conversis
               sunt
               institut●…
               .
            
          
           
             (
             8
             )
             Pag.
             107.
             
             
               Sermo
               noster
               de
               illis
               est
               ,
               qui
               crimen
               agnoscunt
               &
               con●…itentur
               :
               qui
               emendationem
               promi●…tunt
               :
               qui
               Sacramentis
               rectè
               cum
               cae●…eris
               u●…i
               ,
            
             quantum
             judicare
             nos
             possumus
             ,
             desiderant
             .
          
           
             l
             Pag.
             12.
             
          
           
             m
             Medina
             in
             tertiam
             partem
             ,
             quaest
             .
             38.
             
             
               Verum
               cum
               non
               sit
               idem
               ,
               agnoscere
               se
               peccatorem
               ,
               &
               con●…iteri
               peccata
               sua
               ,
               recte
               intelligimus
               cos
               sua
               peccata
               saltem
               majora
               indicasse
               ,
               &
               confessos
               esse
               D.
            
             Johanni
             ,
             
               sic●…t
               &
            
             Act.
             19.
             
               multi
               creden●…ium
               dicuntur
               venisse
               ad
            
             Paulum
             
               confitentes
               &
               annuntiantes
               actus
               suos
            
             .
          
           
             n
             In
             Matth.
             3.
             quaest
             .
             64.
             
             So
             Salmeron
             ▪
             Tom.
             4
             Part.
             1.
             
             Tract
             .
             5.
             
             
               Narrantur
               venisse
               ad
               Jo●…annem
               &
               ad
               baptis●…um
               su●…m
               .
               Non
               ●…onstat
               autem
               an
               baptisati
               su●…rint
               :
               n●…m
               Luc.
               ▪
               7.
               dicuntur
               sprevisse
               consilium
               Dei
               in
               seme●…
               ipsos
               ,
               non
               baptisati
               a
               Johanne
               .
            
          
           
             o
             Cent.
             1.
             lib.
             1.
             cap.
             10.
             
          
           
             p
             Tom.
             4.
             part
             .
             1.
             
             Tract
             .
             15.
             
          
           
             q
             Ibid.
             Tract
             .
             6.
             
          
           
             r
             Cent.
             1.
             
             Lib.
             1.
             
             Cap.
             10.
             
             
               Nequaquam
               margaritas
               anie
               porcos
               proi●…cit
            
             :
             non
             
               quoslibet
               temere
               ad
               Baptismum
               admisit
               ,
               sed
               consitentes
               peccata
               sua
               ,
               hoc
               est
               ,
               exploratos
               ,
               &
               agentes
               poenitentiam
               tantum
               :
               con●…umacos
               vere
               ,
               ac
               defensores
               suarum
               impietatum
               aut
               scelerum
               ,
               reprobavit
               .
            
          
           
             s
             Observat.
             lib.
             1.
             cap.
             1.
             
             
               Nam
               eorum
               in
               lapsos
               Judicium
               ad
               Eucharistiam
               referri
               nequit
               ,
               quibus
               post
               aliquod
               tempus
               omnia
               cum
               〈◊〉
               fratribus
               volunt
               esse
               communia
               ,
               praeter
               Eucharistiam
               ,
               cui
               enim
               cum
               fidelibus
               supplicationes
               facere
               &
               orare
               liceret
               ,
               is
               ad
               omnia
               quae
               eram
               in
               societate
               Christiana
               ,
               una
               excepta
               Eucharistia
               ,
               jus
               habere
               censebatur
               .
            
          
           
             t
             Albaspinaeus
             Observ.
             lib.
             2.
             
             Observ.
             25.
             
             
               Quod
               si
               quaeratur
               quam
               ob
               rem
               antiqui
               quartum
               illum
               gradum
               posuerint
               &c.
               
               Nulla
               potest
               c●…ngruentior
               commodio●…
               que
               〈◊〉
               ratio
               ,
               quam
               quae
               ex
               reverentia
               ac
               Religiene
               petitur
               ,
               qua
               adversus
               ,
               sanctam
               Eucha●…istiam
               fe●…ebantur
               :
               detetestabile
               q●…ippe
               Deo
               &
               hominilus
               ,
               non
               solum
               existurabant
               hominem
               ,
               vel
               levissima
               macula
               inquindium
               ,
               aut
               maculae
               nebula
               ●…ffusum
               ,
               ad
               E●…haristiam
               accedere
               ,
               sed
               etiam
               periculosum
               absolutes
               poeni●…entes
               eam
               tangere
               &
               a●…ectare
               ,
               quo●…●…on
               satis
               sancti
               &
               sanctificati
               censebantur
               ,
               quibus
               tanta
               res
               committeretur
               .
            
          
           
             u
             Causabon
             Exerc.
             1●
             .
             pag.
             397.
             edit
             .
             Francof
             .
             1615.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               igitur
               c
               mysteriis
               Genti●…m
               vox
               accepta
               ,
               appellabatur
               statio
               inter
               fideles
               :
               ibi
               poenitentes
               duos
               persape
               annos
               agebant
               ;
               quod
               ad
               caetera
               ejusdem
               conditionis
               cum
               fidelibus
               ;
               neque
               jam
               cum
               Catechumenis
               exibant
               ;
               sola
               participatione
               mysteriorum
               caeteris
               fra●…ribus
               inferiores
               .
            
          
           
             x
             Conc.
             Ancyr
             .
             Can.
             16
             
               De
               his
               qui
               irrationabiliter
               versati
               sunt
               sive
               versantur
               .
               Quotquot
               ante
               vicesimum
               ae●…atis
               suae
               annum
               ,
               tale
               crimen
               commiserint
               ,
               quindecim
               annis
               exactis
               in
               poenitentia
               ,
               communionem
               mereantur
               orati●…num
               .
               Deinde
               quinquennio
               in
               hac
               communione
               durantes
               ,
               tunc
               dentum
               oblationis
               Sacramenta
               contingant
               .
               Discutiatur
               autem
               vita
               eorum
               ,
               quales
               tempore
               poenitudinis
               extiterint
               .
               &c.
               
            
          
           
             y
             Conc.
             Nicaen
             .
             can
             .
             11
             
               Duobus
               autem
               annis
               iidem
               sine
               oblatione
               in
               oratione
               sola
               participent
               populo
               .
            
          
           
             z
             Conc.
             Arelat
             .
             2.
             
             Can.
             11.
             
             
               Si
               qui
               vero
               dolore
               victi
               &
               pondere
               persecutionis
               negate
               &
               sacrificare
               compulsi
               sunt
               ,
               duobus
               annis
               inter
               Catechumenos
               :
               triennio
               inter
               poenitentes
               habeantur
               a
               communione
               suspensi
               .
               Of
               these
            
             Poenitentes
             
               we
               read
               also
            
             in
             Codice
             Canonum
             Ecclesiae
             Africanae
             Can.
             43.
             
             &
             Can
             102.
             
             
               And
               it
               is
               certain
               they
               were
               admitted
               to
               the
               Word
               ,
               and
               some
               to
               Prayer
               ,
               but
               not
               to
               the
               Sacrament
               ,
               till
               the
               Church
               was
               abundantly
               satisfied
               with
               the
               signes
               and
               proofs
               of
               their
               true
               repentance
               .
            
          
           
             *
             Et
             causa
             non
             est
             postrema
             cur
             apud
             multos
             pessime
             audiat
             Christianismus
             :
             quod
             disciplina
             Ecclesiastica
             refrixerit
             .
          
           
             a
             Vide
             apud
             Theod.
             Balsam
             .
             Can.
             Greg.
             Thaumat
             .
             Can.
             11.
             
             
               Fletus
               seu
               luctus
               est
               〈◊〉
               p●…rtam
               〈◊〉
               :
               ubi
               peccato●…em
               stantem
               opo●…tet
               fideles
               ingredientes
               orare
               ut
               pro
               se
               precentur
               .
               Auditio
               est
               intra
               portam
               in
               porticu
               ,
               uhi
               oportet
               eum
               qui
               peccavit
               stare
               ,
               usque
               a●…
               Catechumenos
               ,
               &
               illinc
               egredi
               .
               audiens
               enim
               ,
               inquit
               ,
               scriptaras
               ,
               &
               doctrinam
               ,
               ejiciatur
               ,
               &
               precatione
               indignus
               censeatur
               .
               Subjectio
               autem
               seu
               substiatio
               est
               ,
               ut
               intra
               Templi
               portam
               stans
               cum
               Catechumenis
               egrediatur
               .
               Congrega●…o
               seu
               consistentia
               est
               ,
               ut
               cum
               fidelibus
               consistat
               ,
               &
               cum
               Catechumenis
               non
               egrediatur
               :
               ●…ostremo
               est
               participatio
               Sacramentorum
               .
            
          
           
             b
             Vide
             apud
             Theod.
             Balsam
             .
             Canonic
             .
             Epist.
             Basilii
             ad
             Amphil.
             Can.
             4.
             
             
               Oportet
               autem
               non
               eos
               (
               Trigamo●…
               )
               omnino
               arcere
               ab
               Ecclesia
               ,
               sed
               dignari
               auditione
               duobus
               vel
               tribus
               annis
               :
               &
               postea
               permitti
               quidem
               consistere
               ,
               seu
               in
               fidelium
               esse
               Congregatione
               ,
               a
               boni
               tamen
               communione
               abstinere
               ,
               &
               sic
               postquam
               poenitentiae
               fructum
               ullum
               ostender●…nt
               ,
               communionis
               loco
               restituere
               .
            
             Ibid.
             Can.
             61.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               anno
               a
               sola
               Sacramentorum
               commun●…one
               arcebitur
               .
            
             Ibid.
             Can.
             82.
             
             
               Qui
               autem
               sine
               necessitate
               suam
               fidem
               〈◊〉
               .
               cum
               duobus
               annis
               defleverint
               ,
               &
               duobus
               annis
               audiverint
               ,
               &
               in
               quinio
               in
               substratione
               fuerint
               ,
               &
               in
               duobus
               aliis
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               sine
               oblatione
               in
               orationis
               communionem
               suscepti
               extiterint
               ,
               ita
               tandem
               condigna
               scilicet
               poenitentia
               ostensa
               ,
               in
               corpo●…is
               Christi
               communionem
               recipientur
               .
               The
               like
               see
            
             Can.
             56.
             
             Can.
             64.
             
             Can.
             66.
             
             Can.
             80.
             
          
           
             c
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             d
             Margaritas
             item
             ne
             ante
             porcos
             projiciamus
             ,
             divino
             interdict●
             prohibemur
             ,
             hoc
             est
             ante
             e●s
             qui
             in
             vitiosis
             affectibus
             volutantur
             ,
             ac
             porcinum
             vitae
             genus
             sequuntur
             :
             ne
             forte
             conculcent
             eas
             pedibus
             ,
             nimirum
             in
             sceleratis
             suis
             studiis
             divino
             nomini
             contumeliam
             inferentes
             :
             &
             conversi
             disrumptant
             vos
             .
          
           
             e
             Cypr.
             lib.
             3.
             
             Ep.
             14.
             
             
               Na●…
               cum
               in
               mi●…oribus
               peccatis
               agant
               peccatores
               poenitentiam
               justo
               tempore
               ,
               &
               secundum
               disciplinae
               ordinem
               a
               l
               exomologesin
               veniant
               ,
               &
               per
               manus
               impositionem
               Episcopi
               &
               Cleri
               jus
               communicationis
               accipiant
               ;
               Nunc
               ●…udo
               tempore
               ,
               persecutione
               adhuc
               perseverante
               ,
               nondum
               restituta
               Ecclesiae
               ipsius
               pace
               ,
               ad
               communicationem
               admittuntur
               ,
               &
               〈◊〉
               nomen
               ●…orum
               ,
               &
               nondum
               poenitentia
               acta
               ,
               nondum
               exomologest
               facta
               ,
               nondum
               manu
               eis
               ab
               Episcopo
               &
               Clero
               imposita
               ,
               Eucharistia
               illis
               datur
               ,
               cum
               scriptum
               sit
               ,
               Qui
               ederit
               l'anem
               aut
               biber●…t
               Calicem
               Domini
               indigne
               ,
               reus
               erit
               Corporis
               &
               sanguinis
               Domini
               .
            
          
           
             Just.
             Marty●
             Apol.
             2.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             (
             c
             )
             De
             rebus
             Eccles.
             cap.
             17.
             
             
               Unde
               etiam
               criminum
               foeditate
               capitalium
               ,
               a
               membris
               Christi
               deviantes
               ,
               ab
               ipsis
               Sacramentis
               Ecclesiastico
               suspenduntur
               judicio
               .
            
             Et
             infra
             .
             
               Sciendum
               enim
               a
               sanctis
               Patribus
               ob
               hoc
               vel
               maxime
               constitutum
               ,
               ut
               mortaliter
               peccantes
               a
               Sacramentis
               Dominicis
               arceantur
               ,
               ne
               indigne
               ea
               percipientes
               ,
               vel
               majore
               reatu
               involvantur
               ,
               ut
               Judas
               ,
               &c.
               
               Vel
               ne
               (
               quod
               Apostolus
               de
               Corinthiis
               dicit
               )
               infirmitatem
               corporis
               &
               imbecillitatem
               ,
               ipsamque
               mortem
               praesumptores
               incurrant
               .
               Et
               ut
               a
               communione
               susperst
               ,
               terrore
               ejus
               exclusionis
               ,
               &
               quodam
               condemnationis
               Anathemate
               compellantur
               ,
               studiosius
               poenitentiae
               medicamentum
               appete●…e
               ,
               &
               avidius
               recuperandae
               salutis
               desideriis
               inhiare
               .
            
          
           
             h
             Tempus
             quidem
             confessionis
             ,
             aeque
             &
             lotis
             baptismate
             ,
             &
             illotis
             prophanisque
             incumbit
             :
             illis
             quidem
             ut
             post
             patentia
             criminum
             vulnera
             poenitentia
             inter
             veniente
             curentur
             ,
             &
             ad
             sacra
             Mysteria
             redire
             mereantur
             :
             his
             vero
             ut
             ablutis
             in
             Baptisino
             maculis
             ,
             ad
             Dominicam
             mensam
             munda
             jam
             Conscientia
             accedant
             .
          
           
             i
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             k
             Ambros.
             lib.
             2.
             de
             offic
             .
             cap.
             27.
             cui
             titulus
             :
             
               De
               be
               ▪
               nignitate
               &
               quod
               excommunicatio
               tardius
               sit
               exerenda
            
             ;
             saith
             thus
             
               Sic
               Episcopi
               affectus
               boni
               est
               ut
               〈◊〉
               sanare
               infirmo●…
               ,
               serpentia
               auserre
               ulcera
               ,
               ADURERE
               ALIQUA
               NON
               ABSCINDERE
               :
               postremo
               quod
               sanari
               non
               potest
               ,
               cum
               dolore
               abscindere
               .
            
          
           
             l
             Cypr.
             lib.
             1.
             
             Epist.
             1●
             
               or
               according
               to
            
             Pamelius
             
               his
               Edition
            
             Epist
             .
             62.
             
             
               Quod
               si
               poenitentiam
               hujus
               illiciti
               concubitus
               sui
               egerint
               ,
               &
               a
               se
               invicem
               recesserint
               ,
               inspiciantur
               interim
               Virgines
               ab
               obstetricibus
               diligenter
               ,
               &
               si
               Virgines
               inventae
               fuerint
               ,
               accepta
               communicatione
               ad
               Ecclesiam
               admittantur
               ,
               hac
               tamen
               interminatione
               ut
               si
               ad
               eosdem
               masculos
               postmodum
               reversae
               suerint
               ,
               aut
               si
               cum
               eisdem
               in
               una
               domo
               &
               sub
               eodem
               tecto
               simul
               habitaverint
               ,
               GRAVIORE
               CENSURA
               ejiciantur
               ,
               nec
               in
               Ecclesiam
               postmodum
               facile
               recipiantur
               .
               Si
               autem
               de
               eis
               aliqua
               corrupta
               fuerit
               deprehensa
               ,
               AGAT
               POENITENTIAM
               PLENAM
               .
            
          
           
             m
             Aug.
             lib.
             contra
             Donatist
             .
             post
             collationem
             cap.
             4.
             
             
               Ita
               sane
               ut
               nec
               emendationis
               vigilantia
               quiescat
               ,
               corripiendo
               ,
               degradando
               ,
               excommunicando
               ,
               cae●…erisque
               coe
               citionibus
               licitis
               atque
               concessis
               ,
               quae
               salva
               unitatis
               pace
               in
               Ecclesia
               quotidie
               fiunt
               ,
               secundum
               praeceptum
               Apostolicum
               charitate
               se●…vata
               ,
               qui
               dixit
               ,
               Si
               quis
               autem
               non
               obaudit
               verbo
               nostro
               .
               &c.
               
            
          
           
             n
             Meretrices
             &
             hist●iones
             &
             quilibet
             alii
             publicae
             turpitu
             dinis
             professores
             ,
             nist
             solutis
             out
             di●uptis
             talibus
             vinculis
             ,
             ad
             Christi
             Sacramenta
             non
             permittun●ur
             accedere
             :
             qui
             utique
             secundum
             istorum
             sententiam
             omnes
             admitterentur
             ,
             nisi
             antiquum
             &
             robustum
             morem
             sancta
             Ecclesia
             retineret
             ex
             illa
             scilicet
             liquidissima
             verita●e
             venientem
             ,
             qua
             cer●um
             habet
             ,
             quoniam
             qui
             talia
             agunt
             ,
             Regnum
             Dei
             non
             p●ssidebunt
             .
          
           
             o
             In
             Matth.
             22.
             
             
               Neque
               enim
               apertos
               ac
               palam
               malos
               ,
               Apostoli
               aut
               ulli
               sancti
               Evangelii
               praecones
               congregare
               ,
               &
               Ecclesiae
               communioni
               per
               Sacramenta
               aggregare
               potuerunt
               aut
               congregarunt
               ,
               quod
               tales
               a
               communione
               Ecclesiae
               tanquam
               pestes
               illius
               sint
               arcendi
               ,
               sed
               congregarunt
               opertos
               ac●…ectos
               ,
               quos
               quia
               sub
               ovina
               pelle
               sunt
               lupi
               &
               sub
               externa
               fidei
               &
               vitae
               ●…bristianae
               specie
               ,
               internam
               fraudem
               ac
               impietatem
               tegunt
               (
               atque
               ita
               vere
               bonis
               exterius
               pares
               ,
               imo
               interdum
               superiores
               apparent
               )
               idcirco
               ab
               Apostolis
               aliisque
               Evangelii
               praeconibus
               dignosci
               non
               potuerunt
               .
               &c.
               
            
          
           
             Rigidi
             autem
             sunt
             ,
             non
             qu●
             &
             ipsi
             pejora
             non
             peccent
             :
             sed
             hoc
             inter
             nos
             &
             illos
             interest
             ,
             quod
             illi
             erubescunt
             confiteri
             peccata
             ,
             quasi
             justi
             :
             nos
             dum
             poenitentiam
             agimus
             ,
             facilius
             veniam
             promer●mur
             .