<h2><SPAN name="link2HCH0042" id="link2HCH0042"></SPAN> CHAPTER XLII.<br/>OF POWER ECCLESIASTICALL </h2>
<p>For the understanding of POWER ECCLESIASTICALL, what, and in whom it is,
we are to distinguish the time from the Ascension of our Saviour, into two
parts; one before the Conversion of Kings, and men endued with Soveraign
Civill Power; the other after their Conversion. For it was long after the
Ascension, before any King, or Civill Soveraign embraced, and publiquely
allowed the teaching of Christian Religion.</p>
<h3><SPAN name="link2H_4_0563" id="link2H_4_0563"></SPAN> Of The Holy Spirit That Fel On The Apostles </h3>
<p>And for the time between, it is manifest, that the Power Ecclesiasticall,
was in the Apostles; and after them in such as were by them ordained to
Preach the Gospell, and to convert men to Christianity, and to direct them
that were converted in the way of Salvation; and after these the Power was
delivered again to others by these ordained, and this was done by
Imposition of hands upon such as were ordained; by which was signified the
giving of the Holy Spirit, or Spirit of God, to those whom they ordained
Ministers of God, to advance his Kingdome. So that Imposition of hands,
was nothing else but the Seal of their Commission to Preach Christ, and
teach his Doctrine; and the giving of the Holy Ghost by that ceremony of
Imposition of hands, was an imitation of that which Moses did. For Moses
used the same ceremony to his Minister Joshua, as wee read Deuteronomy 34.
ver. 9. “And Joshua the son of Nun was full of the Spirit of Wisdome; for
Moses had laid his hands upon him.” Our Saviour therefore between his
Resurrection, and Ascension, gave his Spirit to the Apostles; first, by
“Breathing on them, and saying,” (John 20.22.) “Receive yee the Holy
Spirit;” and after his Ascension (Acts 2.2, 3.) by sending down upon them,
a “mighty wind, and Cloven tongues of fire;” and not by Imposition of
hands; as neither did God lay his hands on Moses; and his Apostles
afterward, transmitted the same Spirit by Imposition of hands, as Moses
did to Joshua. So that it is manifest hereby, in whom the Power
Ecclesiasticall continually remained, in those first times, where there
was not any Christian Common-wealth; namely, in them that received the
same from the Apostles, by successive laying on of hands.</p>
<h3><SPAN name="link2H_4_0564" id="link2H_4_0564"></SPAN> Of The Trinity </h3>
<p>Here wee have the Person of God born now the third time. For as Moses, and
the High Priests, were Gods Representative in the Old Testament; and our
Saviour himselfe as Man, during his abode on earth: So the Holy Ghost,
that is to say, the Apostles, and their successors, in the Office of
Preaching, and Teaching, that had received the Holy Spirit, have
Represented him ever since. But a Person, (as I have shewn before, [chapt.
16.].) is he that is Represented, as often as hee is Represented; and
therefore God, who has been Represented (that is, Personated) thrice, may
properly enough be said to be three Persons; though neither the word
Person, nor Trinity be ascribed to him in the Bible. St. John indeed (1
Epist. 5.7.) saith, “There be three that bear witnesse in heaven, the
Father, the Word, and the Holy Spirit; and these Three are One:” But this
disagreeth not, but accordeth fitly with three Persons in the proper
signification of Persons; which is, that which is Represented by another.
For so God the Father, as Represented by Moses, is one Person; and as
Represented by his Sonne, another Person, and as Represented by the
Apostles, and by the Doctors that taught by authority from them derived,
is a third Person; and yet every Person here, is the Person of one and the
same God. But a man may here ask, what it was whereof these three bare
witnesse. St. John therefore tells us (verse 11.) that they bear witnesse,
that “God hath given us eternall life in his Son.” Again, if it should be
asked, wherein that testimony appeareth, the Answer is easie; for he hath
testified the same by the miracles he wrought, first by Moses; secondly,
by his Son himself; and lastly by his Apostles, that had received the Holy
Spirit; all which in their times Represented the Person of God; and either
prophecyed, or preached Jesus Christ. And as for the Apostles, it was the
character of the Apostleship, in the twelve first and great Apostles, to
bear Witnesse of his Resurrection; as appeareth expressely (Acts 1. ver.
21,22.) where St Peter, when a new Apostle was to be chosen in the place
of Judas Iscariot, useth these words, “Of these men which have companied
with us all the time that the Lord Jesus went in and out amongst us,
beginning at the Baptisme of John, unto that same day that hee was taken
up from us, must one bee ordained to be a Witnesse with us of his
Resurrection:” which words interpret the Bearing of Witnesse, mentioned by
St. John. There is in the same place mentioned another Trinity of
Witnesses in Earth. For (ver. 8.) he saith, “there are three that bear
Witnesse in Earth, the Spirit, and the Water, and the Bloud; and these
three agree in one:” that is to say, the graces of Gods Spirit, and the
two Sacraments, Baptisme, and the Lords Supper, which all agree in one
Testimony, to assure the consciences of beleevers, of eternall life; of
which Testimony he saith (verse 10.) “He that beleeveth on the Son of man
hath the Witnesse in himselfe.” In this Trinity on Earth the Unity is not
of the thing; for the Spirit, the Water, and the Bloud, are not the same
substance, though they give the same testimony: But in the Trinity of
Heaven, the Persons are the persons of one and the same God, though
Represented in three different times and occasions. To conclude, the
doctrine of the Trinity, as far as can be gathered directly from the
Scripture, is in substance this; that God who is alwaies One and the same,
was the Person Represented by Moses; the Person Represented by his Son
Incarnate; and the Person Represented by the Apostles. As Represented by
the Apostles, the Holy Spirit by which they spake, is God; As Represented
by his Son (that was God and Man), the Son is that God; As represented by
Moses, and the High Priests, the Father, that is to say, the Father of our
Lord Jesus Christ, is that God: From whence we may gather the reason why
those names Father, Son, and Holy Spirit in the signification of the
Godhead, are never used in the Old Testament: For they are Persons, that
is, they have their names from Representing; which could not be, till
divers men had Represented Gods Person in ruling, or in directing under
him.</p>
<p>Thus wee see how the Power Ecclesiasticall was left by our Saviour to the
Apostles; and how they were (to the end they might the better exercise
that Power,) endued with the Holy Spirit, which is therefore called
sometime in the New Testament Paracletus which signifieth an Assister, or
one called to for helpe, though it bee commonly translated a Comforter.
Let us now consider the Power it selfe, what it was, and over whom.</p>
<h3><SPAN name="link2H_4_0565" id="link2H_4_0565"></SPAN> The Power Ecclesiasticall Is But The Power To Teach </h3>
<p>Cardinall Bellarmine in his third generall Controversie, hath handled a
great many questions concerning the Ecclesiasticall Power of the Pope of
Rome; and begins with this, Whether it ought to be Monarchicall,
Aristocraticall, or Democraticall. All which sorts of Power, are
Soveraign, and Coercive. If now it should appear, that there is no
Coercive Power left them by our Saviour; but onely a Power to proclaim the
Kingdom of Christ, and to perswade men to submit themselves thereunto; and
by precepts and good counsell, to teach them that have submitted, what
they are to do, that they may be received into the Kingdom of God when it
comes; and that the Apostles, and other Ministers of the Gospel, are our
Schoolemasters, and not our Commanders, and their Precepts not Laws, but
wholesome Counsells then were all that dispute in vain.</p>
<h3><SPAN name="link2H_4_0566" id="link2H_4_0566"></SPAN> An Argument Thereof, The Power Of Christ Himself </h3>
<p>I have shewn already (in the last Chapter,) that the Kingdome of Christ is
not of this world: therefore neither can his Ministers (unlesse they be
Kings,) require obedience in his name. For if the Supreme King, have not
his Regall Power in this world; by what authority can obedience be
required to his Officers? As my Father sent me, (so saith our Saviour) I
send you. But our Saviour was sent to perswade the Jews to return to, and
to invite the Gentiles, to receive the Kingdome of his Father, and not to
reign in Majesty, no not, as his Fathers Lieutenant, till the day of
Judgment.</p>
<h3><SPAN name="link2H_4_0567" id="link2H_4_0567"></SPAN> From The Name Of Regeneration </h3>
<p>The time between the Ascension, and the generall Resurrection, is called,
not a Reigning, but a Regeneration; that is, a Preparation of men for the
second and glorious coming of Christ, at the day of Judgment; as appeareth
by the words of our Saviour, Mat. 19.28. “You that have followed me in the
Regeneration, when the Son of man shall sit in the throne of his glory,
you shall also sit upon twelve Thrones;” And of St. Paul (Ephes. 6.15.)
“Having your feet shod with the Preparation of the Gospell of Peace.”</p>
<h3><SPAN name="link2H_4_0568" id="link2H_4_0568"></SPAN> From The Comparison Of It, With Fishing, Leaven, Seed </h3>
<p>And is compared by our Saviour, to Fishing; that is, to winning men to
obedience, not by Coercion, and Punishing; but by Perswasion: and
therefore he said not to his Apostles, hee would make them so many
Nimrods, Hunters Of Men; But Fishers Of Men. It is compared also to
Leaven; to Sowing of Seed, and to the Multiplication of a grain of
Mustard-seed; by all which Compulsion is excluded; and consequently there
can in that time be no actual Reigning. The work of Christs Ministers, is
Evangelization; that is, a Proclamation of Christ, and a preparation for
his second comming; as the Evangelization of John Baptist, was a
preparation to his first coming.</p>
<h3><SPAN name="link2H_4_0569" id="link2H_4_0569"></SPAN> From The Nature Of Faith: </h3>
<p>Again, the Office of Christs Ministers in this world, is to make men
Beleeve, and have Faith in Christ: But Faith hath no relation to, nor
dependence at all upon Compulsion, or Commandement; but onely upon
certainty, or probability of Arguments drawn from Reason, or from
something men beleeve already. Therefore the Ministers of Christ in this
world, have no Power by that title, to Punish any man for not Beleeving,
or for Contradicting what they say; they have I say no Power by that title
of Christs Ministers, to Punish such: but if they have Soveraign Civill
Power, by politick institution, then they may indeed lawfully Punish any
Contradiction to their laws whatsoever: And St. Paul, of himselfe and
other then Preachers of the Gospell saith in expresse words, (2 Cor.
1.24.) “Wee have no Dominion over your Faith, but are Helpers of your
Joy.”</p>
<h3><SPAN name="link2H_4_0570" id="link2H_4_0570"></SPAN> From The Authority Christ Hath Left To Civill Princes </h3>
<p>Another Argument, that the Ministers of Christ in this present world have
no right of Commanding, may be drawn from the lawfull Authority which
Christ hath left to all Princes, as well Christians, as Infidels. St. Paul
saith (Col. 3.20.) “Children obey your Parents in all things; for this is
well pleasing to the Lord.” And ver. 22. “Servants obey in all things your
Masters according to the flesh, not with eye-service, as men-pleasers, but
in singlenesse of heart, as fearing the Lord;” This is spoken to them
whose Masters were Infidells; and yet they are bidden to obey them In All
Things. And again, concerning obedience to Princes. (Rom. 13. the first 6.
verses) exhorting to “be subject to the Higher Powers,” he saith, “that
all Power is ordained of God;” and “that we ought to be subject to them,
not onely for” fear of incurring their “wrath, but also for conscience
sake.” And St. Peter, (1 Epist. chap. 2e ver. 13, 14, 15.) “Submit your
selves to every Ordinance of Man, for the Lords sake, whether it bee to
the King, as Supreme, or unto Governours, as to them that be sent by him
for the punishment of evill doers, and for the praise of them that doe
well; for so is the will of God.” And again St. Paul (Tit. 3.1.) “Put men
in mind to be subject to Principalities, and Powers, and to obey
Magistrates.” These Princes, and Powers, whereof St. Peter, and St. Paul
here speak, were all Infidels; much more therefore we are to obey those
Christians, whom God hath ordained to have Soveraign Power over us. How
then can wee be obliged to doe any thing contrary to the Command of the
King, or other Soveraign Representant of the Common-wealth, whereof we are
members, and by whom we look to be protected? It is therefore manifest,
that Christ hath not left to his Ministers in this world, unlesse they be
also endued with Civill Authority, any authority to Command other men.</p>
<h3><SPAN name="link2H_4_0571" id="link2H_4_0571"></SPAN> What Christians May Do To Avoid Persecution </h3>
<p>But what (may some object) if a King, or a Senate, or other Soveraign
Person forbid us to beleeve in Christ? To this I answer, that such
forbidding is of no effect, because Beleef, and Unbeleef never follow mens
Commands. Faith is a gift of God, which Man can neither give, nor take
away by promise of rewards, or menaces of torture. And if it be further
asked, What if wee bee commanded by our lawfull Prince, to say with our
tongue, wee beleeve not; must we obey such command? Profession with the
tongue is but an externall thing, and no more then any other gesture
whereby we signifie our obedience; and wherein a Christian, holding
firmely in his heart the Faith of Christ, hath the same liberty which the
Prophet Elisha allowed to Naaman the Syrian. Naaman was converted in his
heart to the God of Israel; For hee saith (2 Kings 5.17.) “Thy servant
will henceforth offer neither burnt offering, nor sacrifice unto other
Gods but unto the Lord. In this thing the Lord pardon thy servant, that
when my Master goeth into the house of Rimmon to worship there, and he
leaneth on my hand, and I bow my selfe in the house of Rimmon; when I bow
my selfe in the house of Rimmon, the Lord pardon thy servant in this
thing.” This the Prophet approved, and bid him “Goe in peace.” Here Naaman
beleeved in his heart; but by bowing before the Idol Rimmon, he denyed the
true God in effect, as much as if he had done it with his lips. But then
what shall we answer to our Saviours saying, “Whosoever denyeth me before
men, I will deny him before my Father which is in Heaven?” This we may
say, that whatsoever a Subject, as Naaman was, is compelled to in
obedience to his Soveraign, and doth it not in order to his own mind, but
in order to the laws of his country, that action is not his, but his
Soveraigns; nor is it he that in this case denyeth Christ before men, but
his Governour, and the law of his countrey. If any man shall accuse this
doctrine, as repugnant to true, and unfeigned Christianity; I ask him, in
case there should be a subject in any Christian Common-wealth, that should
be inwardly in his heart of the Mahometan Religion, whether if his
Soveraign Command him to bee present at the divine service of the
Christian Church, and that on pain of death, he think that Mamometan
obliged in conscience to suffer death for that cause, rather than to obey
that command of his lawful Prince. If he say, he ought rather to suffer
death, then he authorizeth all private men, to disobey their Princes, in
maintenance of their Religion, true, or false; if he say, he ought to bee
obedient, then he alloweth to himself, that which hee denyeth to another,
contrary to the words of our Saviour, “Whatsoever you would that men
should doe unto you, that doe yee unto them;” and contrary to the Law of
Nature, (which is the indubitable everlasting Law of God) “Do not to
another, that which thou wouldest not he should doe unto thee.”</p>
<h3><SPAN name="link2H_4_0572" id="link2H_4_0572"></SPAN> Of Martyrs </h3>
<p>But what then shall we say of all those Martyrs we read of in the History
of the Church, that they have needlessely cast away their lives? For
answer hereunto, we are to distinguish the persons that have been for that
cause put to death; whereof some have received a Calling to preach, and
professe the Kingdome of Christ openly; others have had no such Calling,
nor more has been required of them than their owne faith. The former sort,
if they have been put to death, for bearing witnesse to this point, that
Jesus Christ is risen from the dead, were true Martyrs; For a Martyr is,
(to give the true definition of the word) a Witnesse of the Resurrection
of Jesus the Messiah; which none can be but those that conversed with him
on earth, and saw him after he was risen: For a Witnesse must have seen
what he testifieth, or else his testimony is not good. And that none but
such, can properly be called Martyrs of Christ, is manifest out of the
words of St. Peter, Act. 1.21, 22. “Wherefore of these men which have
companyed with us all the time that the Lord Jesus went in and out amongst
us, beginning from the Baptisme of John unto that same day hee was taken
up from us, must one be ordained to be a Martyr (that is a Witnesse) with
us of his Resurrection:” Where we may observe, that he which is to bee a
Witnesse of the truth of the Resurrection of Christ, that is to say, of
the truth of this fundamentall article of Christian Religion, that Jesus
was the Christ, must be some Disciple that conversed with him, and saw him
before, and after his Resurrection; and consequently must be one of his
originall Disciples: whereas they which were not so, can Witnesse no more,
but that their antecessors said it, and are therefore but Witnesses of
other mens testimony; and are but second Martyrs, or Martyrs of Christs
Witnesses.</p>
<p>He, that to maintain every doctrine which he himself draweth out of the
History of our Saviours life, and of the Acts, or Epistles of the
Apostles; or which he beleeveth upon the authority of a private man, wil
oppose the Laws and Authority of the Civill State, is very far from being
a Martyr of Christ, or a Martyr of his Martyrs. ’Tis one Article onely,
which to die for, meriteth so honorable a name; and that Article is this,
that Jesus Is The Christ; that is to say, He that hath redeemed us, and
shall come again to give us salvation, and eternall life in his glorious
Kingdome. To die for every tenet that serveth the ambition, or profit of
the Clergy, is not required; nor is it the Death of the Witnesse, but the
Testimony it self that makes the Martyr: for the word signifieth nothing
else, but the man that beareth Witnesse, whether he be put to death for
his testimony, or not.</p>
<p>Also he that is not sent to preach this fundamentall article, but taketh
it upon him of his private authority, though he be a Witnesse, and
consequently a Martyr, either primary of Christ, or secondary of his
Apostles, Disciples, or their Successors; yet is he not obliged to suffer
death for that cause; because being not called thereto, tis not required
at his hands; nor ought hee to complain, if he loseth the reward he
expecteth from those that never set him on work. None therefore can be a
Martyr, neither of the first, nor second degree, that have not a warrant
to preach Christ come in the flesh; that is to say, none, but such as are
sent to the conversion of Infidels. For no man is a Witnesse to him that
already beleeveth, and therefore needs no Witnesse; but to them that deny,
or doubt, or have not heard it. Christ sent his Apostles, and his Seventy
Disciples, with authority to preach; he sent not all that beleeved: And he
sent them to unbeleevers; “I send you (saith he) as sheep amongst wolves;”
not as sheep to other sheep.</p>
<h3><SPAN name="link2H_4_0573" id="link2H_4_0573"></SPAN> Argument From The Points Of Their Commission </h3>
<p>Lastly the points of their Commission, as they are expressely set down in
the Gospel, contain none of them any authority over the Congregation.</p>
<h3><SPAN name="link2H_4_0574" id="link2H_4_0574"></SPAN> To Preach </h3>
<p>We have first (Mat. 10.) that the twelve Apostles were sent “to the lost
sheep of the house of Israel,” and commanded to Preach, “that the Kingdome
of God was at hand.” Now Preaching in the originall, is that act, which a
Crier, Herald, or other Officer useth to doe publiquely in Proclaiming of
a King. But a Crier hath not right to Command any man. And (Luke 10.2.)
the seventy Disciples are sent out, “as Labourers, not as Lords of the
Harvest;” and are bidden (verse 9.) to say, “The Kingdome of God is come
nigh unto you;” and by Kingdome here is meant, not the Kingdome of Grace,
but the Kingdome of Glory; for they are bidden to denounce it (ver. 11.)
to those Cities which shall not receive them, as a threatning, that it
shall be more tolerable in that day for Sodome, than for such a City. And
(Mat. 20.28.) our Saviour telleth his Disciples, that sought Priority of
place, their Office was to minister, even as the Son of man came, not to
be ministred unto, but to minister. Preachers therefore have not
Magisteriall, but Ministeriall power: “Bee not called Masters, (saith our
Saviour, Mat. 23.10) for one is your Master, even Christ.”</p>
<h3><SPAN name="link2H_4_0575" id="link2H_4_0575"></SPAN> And Teach </h3>
<p>Another point of their Commission, is, to Teach All Nations; as it is in
Mat. 28.19. or as in St. Mark 16.15 “Goe into all the world, and Preach
the Gospel to every creature.” Teaching therefore, and Preaching is the
same thing. For they that Proclaim the comming of a King, must withall
make known by what right he commeth, if they mean men shall submit
themselves unto him: As St. Paul did to the Jews of Thessalonica, when
“three Sabbath days he reasoned with them out of the Scriptures, opening,
and alledging that Christ must needs have suffered, and risen again from
the dead, and that this Jesus is Christ.” But to teach out of the Old
Testament that Jesus was Christ, (that is to say, King,) and risen from
the dead, is not to say, that men are bound after they beleeve it, to obey
those that tell them so, against the laws, and commands of their
Soveraigns; but that they shall doe wisely, to expect the coming of Christ
hereafter, in Patience, and Faith, with Obedience to their present
Magistrates.</p>
<h3><SPAN name="link2H_4_0576" id="link2H_4_0576"></SPAN> To Baptize; </h3>
<p>Another point of their Commission, is to Baptize, “in the name of the
Father, and of the Son, and of the Holy Ghost.” What is Baptisme? Dipping
into water. But what is it to Dip a man into the water in the name of any
thing? The meaning of these words of Baptisme is this. He that is
Baptized, is Dipped or Washed, as a sign of becomming a new man, and a
loyall subject to that God, whose Person was represented in old time by
Moses, and the High Priests, when he reigned over the Jews; and to Jesus
Christ, his Sonne, God, and Man, that hath redeemed us, and shall in his
humane nature Represent his Fathers Person in his eternall Kingdome after
the Resurrection; and to acknowledge the Doctrine of the Apostles, who
assisted by the Spirit of the Father, and of the Son, were left for guides
to bring us into that Kingdome, to be the onely, and assured way
thereunto. This, being our promise in Baptisme; and the Authority of
Earthly Soveraigns being not to be put down till the day of Judgment; (for
that is expressely affirmed by S. Paul 1 Cor. 15. 22, 23, 24. where he
saith, “As in Adam all die, so in Christ all shall be made alive. But
every man in his owne order, Christ the first fruits, afterward they that
are Christs, at his comming; Then Commeth the end, when he shall have
delivered up the Kingdome of God, even the Father, when he shall have put
down all Rule, and all Authority and Power”) it is manifest, that we do
not in Baptisme constitute over us another authority, by which our
externall actions are to be governed in this life; but promise to take the
doctrine of the Apostles for our direction in the way to life eternall.</p>
<h3><SPAN name="link2H_4_0577" id="link2H_4_0577"></SPAN> And To Forgive, And Retain Sinnes </h3>
<p>The Power of Remission, And Retention Of Sinnes, called also the Power of
Loosing, and Binding, and sometimes the Keyes Of The Kingdome Of Heaven,
is a consequence of the Authority to Baptize, or refuse to Baptize. For
Baptisme is the Sacrament of Allegeance, of them that are to be received
into the Kingdome of God; that is to say, into Eternall life; that is to
say, to Remission of Sin: For as Eternall life was lost by the Committing,
so it is recovered by the Remitting of mens Sins. The end of Baptisme is
Remission of Sins: and therefore St. Peter, when they that were converted
by his Sermon on the day of Pentecost, asked what they were to doe,
advised them to “repent, and be Baptized in the name of Jesus, for the
Remission of Sins.” And therefore seeing to Baptize is to declare the
Reception of men into Gods Kingdome; and to refuse to Baptize is to
declare their Exclusion; it followeth, that the Power to declare them Cast
out, or Retained in it, was given to the same Apostles, and their
Substitutes, and Successors. And therefore after our Saviour had breathed
upon them, saying, (John 20.22.) “Receive the Holy Ghost,” hee addeth in
the next verse, “Whose soever Sins ye Remit, they are Remitted unto them;
and whose soever Sins ye Retain, they are Retained.” By which words, is
not granted an Authority to Forgive, or Retain Sins, simply and
absolutely, as God Forgiveth or Retaineth them, who knoweth the Heart of
man, and truth of his Penitence and Conversion; but conditionally, to the
Penitent: And this Forgivenesse, or Absolution, in case the absolved have
but a feigned Repentance, is thereby without other act, or sentence of the
Absolvent, made void, and hath no effect at all to Salvation, but on the
contrary, to the Aggravation of his Sin. Therefore the Apostles, and their
Successors, are to follow but the outward marks of Repentance; which
appearing, they have no Authority to deny Absolution; and if they appeare
not, they have no authority to Absolve. The same also is to be observed in
Baptisme: for to a converted Jew, or Gentile, the Apostles had not the
Power to deny Baptisme; nor to grant it to the Un-penitent. But seeing no
man is able to discern the truth of another mans Repentance, further than
by externall marks, taken from his words, and actions, which are subject
to hypocrisie; another question will arise, Who it is that is constituted
Judge of those marks. And this question is decided by our Saviour himself;
(Mat. 18. 15, 16, 17.) “If thy Brother (saith he) shall trespasse against
thee, go and tell him his fault between thee, and him alone; if he shall
hear thee, thou hast gained thy Brother. But if he will not hear thee,
then take with thee one, or two more. And if he shall neglect to hear
them, tell it unto the Church, let him be unto thee as an Heathen man, and
a Publican.” By which it is manifest, that the Judgment concerning the
truth of Repentance, belonged not to any one Man, but to the Church, that
is, to the Assembly of the Faithfull, or to them that have authority to
bee their Representant. But besides the Judgment, there is necessary also
the pronouncing of Sentence: And this belonged alwaies to the Apostle, or
some Pastor of the Church, as Prolocutor; and of this our Saviour speaketh
in the 18 verse, “Whatsoever ye shall bind on earth, shall be bound in
heaven; and whatsoever ye shall loose on earth, shall be loosed in
heaven.” And comformable hereunto was the practise of St. Paul (1 Cor.
5.3, 4, & 5.) where he saith, “For I verily, as absent in body, but
present in spirit, have determined already, as though I were present,
concerning him that hath so done this deed; In the name of our Lord Jesus
Christ when ye are gathered together, and my spirit, with the power of our
Lord Jesus Christ, To deliver such a one to Satan;” that is to say, to
cast him out of the Church, as a man whose Sins are not Forgiven. Paul
here pronounceth the Sentence; but the Assembly was first to hear the
Cause, (for St. Paul was absent;) and by consequence to condemn him. But
in the same chapter (ver. 11, 12.) the Judgment in such a case is more
expressely attributed to the Assembly: “But now I have written unto you,
not to keep company, if any man that is called a Brother be a Fornicator,
&c. with such a one no not to eat. For what have I to do to judg them
that are without? Do not ye judg them that are within?” The Sentence
therefore by which a man was put out of the Church, was pronounced by the
Apostle, or Pastor; but the Judgment concerning the merit of the cause,
was in the Church; that is to say, (as the times were before the
conversion of Kings, and men that had Soveraign Authority in the
Common-wealth,) the Assembly of the Christians dwelling in the same City;
as in Corinth, in the Assembly of the Christians of Corinth.</p>
<div style="break-after:column;"></div><br />
1 of 2
2 of 2
Previous
Next
Update Required
To play the media you will need to either update your browser to a recent version or update your Flash plugin.