The black non-conformist, discover'd in more naked truth proving, that excommunication, confirmation, the two great Episcopal appurtenances & diocesan bishops, are not (as now in use) of divine, but human make and shape, and that not only some lay-men, but all the keen-cringing clergy are non-conformists ... : also a libel, and answer (thereunto) fitted to every man's case (be it what it will) that is cited to ecclesiastical courts, whose shallow foundation is unbared, and a true table of ecclesiastical court fees, as it was return'd into the star-chamber, Anno Domini 1630, by the ecclesiastical fellows themselves, and compar'd with the statutes : also concerning the unlawfulness of granting licences to marry, Quakers-marriages, folly, as well as other evil consequences of that new law-maxim, viz. that no non-conformists ought to be jury-men : shewing also, that, religion, religion, that should have been the world's great blessing, is become the plague of mankind, and the curse of Christendom ... / by Edm. Hickeringill ...

CHAP. II.

THis being Premised, I will begin with the first Query.

Query 1. Whether Christ or his Apostles ever made such an Ordinance as Excommunication? And whether like to that in use at this day?

I answer, First, None can imagin that our Blessed Saviour, the Prince of Peace, the Restorer of breaches, that was meekness and lowliness it self, should give many eager or frequent commands to extirpate or dismember any of his Body; for he came to seek and to save that which was lost.

And therefore we meet but with one place in all the Gospel that gives any colour to Excommunication; namely, Matt. 18.17, 18.

But our Saviour (after all the caution imaginable of a mild and private previ∣ous proceeding and dealing tenderly with a Brother, a Jew, (that trespasseth a∣gainst, thee) betwixt thee and him; (which if it took effect, the cause was stopt, and all further proceedings, it went no further;) but when the method of cure prov'd ineffectual, The next remedy was (not to put him into the Court, or pre∣sent him, but) to take with thee one or two more; to which, if the Trespasser would hearken, (though he had neglected and refused at the first private Confe∣rence, yet) there also all proceedings were stopt, and the matter privately husht up, to avoid scandal; and the Church or Spiritual-Court never heard a word of it, except these Prescriptions of our Saviour did not effect the Cure.

And then, (and not till then) by any warrant from the Gospel, was any man to be put into the Court, or Sanhedrim, or, the matter told to the Church, or made a publick business of.

But then if the Criminal neglected to hear the Church, What then? Does he command the Church to deliver him to Satan? He only says—Let him be unto thee as an Heathen-man and a Publican.

Which words can have no other Grammatical Construction, but that thou shouldst look upon him as a man that regards not the precepts and admonitions of the Jewish Sanhedrim, more than does a Heathen-man or a Publican, that never pretended to be subject to them, nor Subject in the Kingdom of God, and there∣fore thou mayst take thy course at Law with him, and bring a Clausum Fregit, or Action of Trespass against him, before the Roman-Magistrates, in their Courts of Judicatory, as you may against a Heathen-man, (that is, a Gentile) or a Pub∣lican.

For the Publicans (though many of those Excise-men, Toll-gatherers, or Cu∣stom-gatherers were Jews by Nation and Religion too, and some of them Jewish Christians, yet they) were Herodians, (that is) true Conformists to the Roman∣yoke and Government; and therefore odious to the Puritanical Eygots (the Hy∣pocritical Pharisees) that lookt with scorn upon all Man-kind (and as Dogs de∣spis'd and hated all) if they were not of their Religion, or rather foolish Super∣stition.

The best Comment upon Holy-Scripture is its self, and the best Interpreter of our Blessed Saviour's sayings, are his own and his Apostles Words and Acti∣ons.

A like Saying to this (of Matt. 18.17.) we have in Luk. 17.3, 4. where our Saviour says, If thy Brother trespass against thee, if he repent, forgive him; (that is) if he pay the Trespass, and make thee satisfaction, and confess his fault, and be sorry for it, and promise amendment, (for without these there is no true Repentance) then forgive him seven times, and seventy seven times, even as often as he shall sin against thee; and neither Court him, nor Sue him in the Spiritual-Court, (before the Sanhedrim or High-Priests-Court) nor yet in the Temporal Courts of the Gentiles, or Heathen-men and Publicans.

For our Blessed Saviour does not say, Let him be to the Church as a Heathen-man or a Publican, which the Pope to colour the Authority and Jus Divinum of his Excommunications (as he does that of Christ to Peter—Thou art Pe∣ter, and upon this Rock will I build my Church) does without any ground or colour (as politickly as sencelesly) Construe and Interpret.

But our Blessed Saviour only says, Let him be to thee, (to thee, not to the Church) as a Heathen-man or a Publican: (that is) thou mayst lawfully then Sue thy Brother Jew at Law, as well as any Gentile, or Heathen-man, or Publican.

Nor did ever any solid Scholar or Divine (that was not prejudic'd and fore∣stall'd in his Judgment, which is usually the same with that of their Mothers and Catechisers, for few men have wit enough to see and chuse their own way, and know why and wherefore,) following (like Horses in a Teame) with Nose in Tayl of their Predecessors, I say,) never an unbyass't man that ever I yet met with, could prove Excommunication out of Matt. 18.17. But what may be concluded from the next, Ver. 18. shall be examin'd by and by.

But Matt. 18.17. (to my understanding) sounds much like that of St. Paul, 1 Cor. 6.) 1, 2, 3, 4, 5, 6, 7. Dare any of you, having a matter against another, go to Law before the unjust, and not before the Saints? Do ye not know (that the Saints shall judg the world? and if the world shall be judged by you, are ye unworthy to judg the smallest matters?

Know ye not that we shall judg Angels? how much more things that pertain to this life?

If then ye have judgment of things pertaining to this life, set them to judg who are least esteemed in the Church, I speak this to your shame.

Is it so that there is not a wise man amongst you? no not one that shall be able to judg between his brethren?

But brother goeth to Law with Brother, and that before the unbelievers.

Now therefore there is utterly a fault amongst you, because you go to Law one with another: Why do ye not rather suffer wrong? Why do ye not rather suffer your selves to be defrauded?

So that when Jews or Christians happen to live in subjection under a Gen∣tile, or Heathen-Government, than that of our Saviour, Matt. 18.17. and

this of Saint Paul, 1 Cor. 6. is a Rule for them to walk by, as to going to Law.

But if the Romans had not Conquer'd and given Laws to the Jews (as they did in our Saviour's time) and also if Christians do not live under a Heathen-Government, then Matt. 18.17. and 1 Cor. 6. has no place, nor is there any occa∣sion for those Rules, but they are Rules only in such cases; nor is it heard of in an Age (I know it, that have liv'd amongst the Jews) that the Jews go to Law one with another before the Christians, or put them into a Court-Christi∣an, or Court-Mahometan.

But in a Kingdom or Country where the chief Magistrates are Christians or Jews, there is no place nor occasion for this Rule; namely, Let him be unto thee as an Heathen-man or a Publican: And therefore this Text is nothing to prove, or colour Excommunication at this day, nor ever was in our Saviour's time; 'tis nothing to the purpose, but a foolish Popish groundless Comment.

But as this Comment arose from Popish Politicks and Prelatical Usurpation, so it was grounded, and is yet countenanced, by and from a vulgar error;

Namely, That the Synagogue or Sanhedrim amongst the Jews, was only a Spiritual-Court, or Kirk-Administration; and that all the weapons they had, was putting out of the Synagogue, or debarring and excluding from the Sacraments, Ordinances, Divine-Service, and all Spiritual and Ecclesiastical-Communion: And not one of a thousand at this day but so accept it.

Whereas in truth, the Sanhedrim, Kirk, or Synagogue, was no more a Spiri∣tual Ecclesiastical Court, than those amongst us in Westminster-Hall, or at the Assizes: For the Sanhedrim or Synagogue acted by a standing Commission of Oyer and Terminer; there was not amongst the Jews (especially in our Savi∣ours time, when he spoke those words, Matt. 18.17.) two distinct Jurisdictions, Ecclesiastical and Temporal, one for the Soul, another for the Body: (for such differen Courts are apt to clash, and keep a quarrelling, or ado, with Prohibitions, Consultations, and I know not what.)

But the Lord-Chief-Justice was also High-Priest and Chief Magistrate: and all the Inferiour Courts had Jurisdiction over all Persons, and in all Causes Ec∣clesiastical and Temporal, called the Sanhedrim, (the great, the less) and some∣times, and usually, the Synagogue.

Which Synagogue, I say, was carried on by Commission of Oyer and Termi∣ner, and never Excommunicated any man; that is, never debarr'd any man Synagogue, Church and never shut any man out of the Church or Temple if he was a Jew, though never so prophane.

But the Kirk or Synagoghe, Church or Judges, or Justices of Peace, Magistrates (call them what you will, for they) were one and the same men, as they are at this day in Turk•…•…, Persia, and the greatest part of the well-govern'd World, as well as in the Theocratye of the Jews, the Government of Gods own making.

Moses was Lord-Chief-Justice and Priest too, and Consecrated and Ordain'd Aaron and his Son; Moses Promulgated Canons and Constitutions (not only temporal, but) Ecclesiastical.

Joshua (nor Eleazar) was commanded by God to look to and take care that the Israelites should be Circumcised the second time; neither was he to except any amongst them, or debar them from the Ordinance, although the most wick∣ed and debaucht; (except haply they were Circumcised before upon another score, then indeed I do not know how they should be Circumcised again.)

And God commanded Joshua (not Eleazar) to Celebrate the Sacrament or Passeover, as soon as they had got over Jordan; nor from that Sacrament was the most vitious debarr'd, that ever we read of: the greatest Sinner sure had most need of it, for the whole have no need of Physick, but them that are sick. Ely was Lord-Chief-Justice and Chief-Priest too, and so was Samuel.

King David also was the Prophet David; * 1.1 and King Solomon the Wise, was Ecclesiastes or the Preacher, and both of them order'd the House of God, and how matters should be carried on there; and plac'd and displac'd the Priests, and set them their Lessons, and told them their business and their errand: and

when Solomon's Temple was Built, he Consecrated it himself, 2 Chron. 6.

Indeed good King Jehosaphat made a Council of State, or Sanhedrim or Sy∣nagogue, of a mixt Company, parte per pale, Priests among the Lords, Judges; a compound of Clergy and Lay-Elders, for the Judgment of the Lord, and for Controversies, * 1.2 and all Causes that should come before them between Man and Man, City and City, Blood and Blood, according to the Law and Command∣ment, Statutes and Judgment: But afterwards the Chief-Priest got the super∣intendency, and was the chief Magistrate.

But our Blessed Saviour did not like that Spiritual Men should dirty them∣selves with the World, and Worldly matters; and therefore refused to be a Judg, (when the Preferment was proferr'd him) in Civil-matters, and charges his Disciples that they likewise should not exercise Dominion nor Lordship, as the Princes of the Gentiles, Luke 22.25, 26. And St. Peter reads the Bishops or Presbyters (for a Bishop was a Presbyter in those days) just such another Le∣cture, 1 Pet. 5. But who minds what he or our Blessed Saviour (either) do say in the Case?

And yet we all pretend to be Christians.

Certainly that Constitution and Frame of Government that cometh nearest to the Platform (and is most agreeable and suiting with the Laws of God and is the best Form, and Frame of Government.

Keep therefore and do them (says God by Moses, Deut. 4.6, 7, 8.) For this is your wisdom and your understanding in the sight of the nations, which shall hear all these Statutes, and say, Surely this great nation is a wise and understanding peo∣ple.

For what nation is there so great, who hath God so nigh unto them, as the Lord our God is in all things that we call upon him for?

And what nation is there so great, that hath statutes and judgments so righteous; as all this Law which I set before you this day.

And in all that Law, (I will maintain it against the World) we do not read that any man living was for wickedness depriv'd of the benefit of the means of Grace, of the comfort and help of the Sacraments, Words, Sacrifices, or shut out and excluded the Church or Temple.

Indeed the Leper, and the Unclean, &c. were debarred from the Crowd and Assembly (for fear of Infection in that hot Country) but no man's wicked∣ness, or ill life and conversation, or misdemeanor, or contempt, or scandalous behaviour was punished by depriving him of the Word, or Sacraments, or means of Grace (that we read of) in the whole Scriptures, either Old or New Testament.

And if it be not found in Holy-Writ, you may easily know whose invention it was.

For the truth is, Covetousness invented it and Pride together; the Pope inven∣ted it, and being greedy and rapacious with his Legions of Lordly Priests and Cardinals that topt the whole World: and Money being a kind of necessary Utensil in the Grandieur of Courts, as well as the sinew of War, and crocking himself in vain by smutty Chymistry to find the Philosophers-stone, he turn'd his Keys (of Heaven and Hell) into't, and made a Philosophers-stone of them, and made them turn every thing (they touch't) to Gold.

Has any man a mind to go to Heaven? you must ask the Porter leave, he keeps the Keys (he says) of Heaven-gates, Come—enter in, but first pay the Por∣ter leave your Purse behind you, you'l need no money there; therefore—De∣liver your Purse.

Our Blessed Saviour (indeed) does say to Peter, Behold, I give unto thee the Keys of the Kingdom of Heaven, and whatsoever thou shalt bind on Earth, shall be bound in Heaven, and whosoever thou shalt loose on Earth, shall be loosed in Heaven.

But what's all that to the Pope more than other Presbyters? For Christ gives the same Commission to all the Disciples (after he had first breathed upon them the Holy-Ghost.) Joh. 20.22, 23. Whose soever sins ye remit, they are remitted unto them, and whose soever sins ye retain they are retained.

And when the Pope or any other Popelings, or any other sort of people are Successors to these gifts of the Holy-Ghost, or that Christ would vouchsafe to breathe upon them, or send down the Holy-Ghost upon them, as he did upon the Disciples, then (and not till then) has any Mortal man power upon Earth to forgive sins.

For who can forgive sins but God only? said the Pharisees truly; but they applied it wrongfully, through their ignorance of the Divinity of our Blessed Saviour, which he endeavoured to Discover unto them, by (that saying to the Cripple) Thy sins be forgiven thee; but they were blind and could not see.

Can any man in his wits imagine that God should give such power unto men (the wickedest and vilest of men) to forgive sins?

Can any man be a good man, or indeed any thing in Religion, (in true Chri∣stian Religion) without true Charity? * 1.3 'tis impossible, be his other qualificati∣ons and endowments never so great: be he Pope, or Bishop, or Priest, or what he will.

And yet the Pope makes the silly Papists believe that he can fetch Souls (not only out of Purgatory) but also make All-Souls (in Hell) All-Saints in Hea∣ven, and leave the Devils alone, if he list.

Can he so? the more uncharitable Devil he (then) by his own showing.

Had that wicked Levite a grain of Charity, that seeing a poor distressed man miserably wounded, and that fell among Thieves, and turn'd his face (hard heart) and lookt another way, and went on the other side of the way, for fear he should reach a helping-hand; give me the Samaritane for all such Levites.

Much less can the Pope have a grain of Charity, or (therefore) any good∣ness (indeed) or Religion, or any Christianity, when he can (if he do not lie) redeem all the damned out of Hell, now roaring in torments, and will not; and all the Souls out of Purgatory (and the fire of Purgatory (the Papists hold) is hotter than Nebuchadnezzar's fiery Furnace, but I cannot tell, nor I hope ne∣ver shall know:) and yet groaning and frying as they lie there, the Pope (hard-hearted wretch!) can deliver them, but not a Soul of them, except they, or some-body for them, down with their dust, and ready Darby; they will not trust for a twelve-penny piece, (which is the price of a Mass (it seems) now a days, but when I was in Spain and Portugal, they were cheaper, one might have had two for a shilling, and thank you too; nay, an Irish-Fryar, a Teague Benedicite would make you twenty Legs too into the bargain, with Abou, bou, bou; by Chrees and by St. Patrick; Fait and Trot, by my Shoule, Joy.

Never did such a silly cheat reign so long before in the whole World, but it was only because they kept the people in ignorance; and if any man durst offer to enlighten them, and speak the Naked-Truth, the Pope, and his Inquisition and Emissaries were as spightful, cruel and devillishly bloody as any are now a∣mongst us at this day against the Naked-Truth.

They are vildly loth to lose their domineering, insulting Kingdom of Dark∣ness, and are as mad as Bethlehem, if men will not be Asses and tame Beasts, and suffer themselves (as of old) to be caw'd, crow'd over, and Priest-rid∣den.

'Tis said of the Germans, That (just before) God had raised up Luther to a∣wake them and rowze them, they were grown so fottish and be-jaded (having so long been Priest-ridden) that their Priests might almost have perswaded them (not only to lye down and let the Priest whip them) or, (which is as bad or worse) make them whip themselves (both of them daily Penances at this day in Popish-Countries) but also they might easily have been perswaded (poor Asses!) to eat Grass.

Surely English men are not so dull and tame to be Hen-peckt? or to be rid and bestrid at such a rate, I hope: I confess, I have not the patience to en∣dure it.

But though the Pope says Christ gave Peter (that is himself (he says) though his name be Pius, Sergius, Innocent or Alexander) the Keys of the Kingdom of Heaven; be it so, we will not now quarrel about it: yet, how the Devil and

he should be so kind, that the Devil should trust him or prefer him to a Por∣ters place in the Kingdom of Hell, I cannot imagin; I am sure there is no Scrip∣ture for it.

Nor any reason, or any thing else in the case, but the Money-case.

I think, I have sufficiently evidenc't that in Matt. 18.17. there's nothing like it; nor from (or in imitation of) the Jewish-Church, and Gods Platform of his own making, neither God nor Christ, in the Old nor New Testament ever gave Authority, Power or Command to any man, High-Priest or Low-Priest, or any Assembly of men, Clergy or Lay-Elders to turn men out of the Church, and shut and lock them out from Divine Ordinances (the comfort as well as cure of Sinners) much less did ever prostitute such Sacred Mysteries to sale, and make a Money-matter or a Money-business of it; this was the inyention of Plu∣to, the Money-God, or Money-Merchant; or his Factors, the Popelings.

Nevertheless, though I assert this, yet I do not deny but the King and Parli∣ament may impower Bishops or who they please, to Excommunicate, but, I say, I see no Scripture for Excommunication.

Indeed in our Saviours time the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Sanhedrim or Synagogue, or Courts of Justice were Jewish-Justice, but put into Commission by the Roman Governour; the High-Priest was a Jew, but ordain'd by the Em∣peror or Roman Governour, nor durst not call a Court or Sanhedrim, but by permission of the Romans.

Archelaus the Son of Herod was by his Father constituted and appointed (in his lust Will and Testament) King after his Fathers Death, but he durst not own the Name of King, till Caesar confirm'd him.

Nor durst the High-Priest act (till confirm'd by the Roman-Governour,) in any great affair; as Josephus relates in his 20th Book of Antiquities; and he was in a grievous quandary for procuring the Death of James (the Just) the Bro∣ther of our Lord, during the interregnum after Festus his Death, and before Ab∣binas his Successor was arriv'd in Judaea in his Government.

But I say the Romans usually granted the Conquer'd Jews to use their own Laws, and to be govern'd by their own High-Priest and Countrymen, and Sanhe∣drim, but always under favour and under correction still of the Romans.

This Sanhedrim or a Synagogue (then) was the same (in Christ's time) as appointed in the Law of Moses; namely, the High-Court of Justice, and the Lower-Courts of Justice, and all the Magistracy they ever had.

But our Blessed Saviour he never changed the Government that was enacted and established by Moses's Law, nor suffered his Disciples to innovate any thing in the Civil-Government, or (which is all one) Spiritual-Government, San∣hedrim, or Synagogue.

Which if our Saviour had ever spoke against, no doubt but his Adversaries that lay at catch would have accused him of it, and laid it to his charge, when they so thirsted after his Blood.

Of this Court of Jewish-Magistracy our Saviour speaks, when he says (in Matt. 18.17.) tell it to the Church, or Synagoge, or Sanhedrim.

Which, I say, was not a meer Spiritual Court, no, no, it was no Bawdy-Court, but a Court of Justice, for Trying Causes, whipping men, beating them, stoning them to Death.

In this Court St. Peter and St. John were threatned, and St. Stephen stoned, Acts 7. And the same Court had stoned Peter and John too, but that they durst not for fear of the people that were so taken with them, for that a notable Mira∣cle had been done by them in curing a Cripple that was born Lame from his Mothers Womb, Acts 3. and this was such an evident demonstration of the hand of God going along with them, and done so publickly, and only with a word in the powerful Name of Jesus, that the people could not but admire it and applaud it.

Whereupon they were put to a notable plunge, and when they had laid their Heads together, Acts 4.15. They were at their Wits end, and knew not what to do, Acts 4.16. For on the one hand they resolv'd to do all the mischief they

could or durst; and on the other hand they had no other colour for doing mis∣chief to the Apostles, but only that they had done good and cured a poor Crip∣ple, and that would bear no colour for their intended cruelty against them; What shall they do? What shall they do?

They were mischievously bent, and were resolv'd to do as much mischief as in them lay; but that that perplext them, and put them to this sad perplexity, the people, the people could not be gull'd with any colourable mist to blind their eyes, and make them believe they punisht the Apostles for Treason, or Sedition or Heresie; therefore the Text says, Act. 4.21. Finding (they sought but they could find) nothing how they might punish them (the Apostles) why could they find nothing? 'tis answered in that Text—Because of the people; for all men glorified God for that which was done.

Ay, ay, that's the right and only way of return to God for manifestation of any Naked-Truth by his Servants, to glorifie his Name for the same.

And why should not the Sanhedrim have glorified God for the same, as well as the people? Had not they Souls to save as well as the people? What was this Sanhedrim or High-Court of Justice made up of? Who were the Members of this Council?

It is answered, Acts 4.1. The Priests (Ay, Ay, I should have wondred else, at a piece of mischief, if I had not found the Jewish-Priests there in the first place, next) the Captain of the Temple, and the Sadduces.

A fine medley; of Priests, Soldiers, and Atheists; for so were the Sadduces: the Jewish-Church was like to be well govern'd; nor do I wonder they went a∣bout, in the next Verse, Acts 4.2. to suspend the Apostles ab officio, or silence them from Preaching, being grieved (good hearts!) that they taught the Peo∣ple:—Whereupon they put them in Jayl for that Night, (designing to get all or a greater number of their Council together (upon so good an occasion too) And then appears a great Motley crew, made up of Rulers, and Elders, and Scribes, and Annas the High-Priest, and Caiaphas, and John, and Alexander, and all the High-Priests Nephews, Cousins and Cousin-Germans.

This is only to show you what the Church was that our Saviour speaks of, Matt. 18.17. Tell it to the Church, is as much as to say in England,—Com∣plain in Westminster-Hall, Sessions, or Assizes.

For want of the knowledg whereof, Excommunication has been counted a sa∣cred Ordinance, and every little gather'd Church (as well as the great) took upon them the Government, and thought themselves some-body, and would have power over their own Members; to interdict, deprive, cut off, &c. and woful work they made with it; Johnson and others that fled to Holland, and had a gathered-Church, and cut of, and cut off Hereticks, and wrong Believers, till he left him∣self alone, or but with one, that just jumpt with him in all things.

And indeed (as in the Mathematicks) when a crooked Line deviates from a streight Line, the further it reaches in length, still the greater distance and more irreconcileable: so here this Text of Matt. 18 17. being mistaken and wrong construed, the longer the error lasts, the greater mischief and the har∣der to be reconciled.

For this Interpretation has leaven'd not only Diocesan, Synodical, but Presby∣terian, Independent, and Congregational-Churches, till they have fought one another with this Spiritual-Weapon most Bloodily, and they knew not where∣fore; they are mistaken in the words of their Commission, Father forgive them, they know not what they do.

I deny not but that a Bigot, Papist, Protestant, Presbyterian, or any other Sect (that believes the Church has this power, at this day, to bind and loose, and knows no better than the old Traditional-Interpretation of these words —Tell the Church) have, and may still (if they please) be frighted out of their little Wit with the thunder of Excommunication; thinking it Jure Divino, and that the Thunder comes from Heaven.

But I doubt not, but to prove how far it is a meer earthly Cracker, and a Bug∣bear, and frights none but Women and Fools; were it not for the Writ—de Excommunicato capiendo—that follows in the Rear of it.

I know well how the Emperor Theodosius the younger was frighted out of his little Wit, because a silly Monk had Excommunicated him, and could not eat▪ drink, nor sleep till he absolv'd him; there has and will be Bigotted Fools and Coxcombs to the Worlds end.

Nay, men that are in all other things wise, yet if they once be possessed with the Spirit of Bigottism and Superstition, and be Priest-ridden, not minding what the Holy Scriptures say, but what comments the Priests (for their own lucre, and to uphold their Prelatical Hierarchy Dominion and Usurpation) put upon it, are easily Bugbear'd with this cracker of Excommunication: as was that bravest of Men and Warriours, the Emperor Theodosius the Elder, Excommuni∣cated by Ambrose, the greater sinner of the two.

Not but that the Emperor might be in fault, in some fault, (as what great Warriour and Conqueror (as he was) can possibly be innocent, and have hands clean from any stain of Blood,) but whether he was in fault or no, is not easie to determine; read the Story in Nicephorus, and though the Emperor did com∣mand the Soldiers to humble the City (that were certainly Traytors, and were Guilty laesae Majestatis, in abusing most shamefully the Statues and Picture of his dear Wife and Empress, and possibly the Soldiers might (they are apt enough, to) exceed their Commission when there is good plunder in the case. But the poor Emperor must pay for all, and smart for all.

For indeed he was not Emperor (but a Bigot) I mean, he did not know his own Strength, Power and Authority, but suffered himself to be nuzzled by Ambrose, that formerly had been a Captain, and now was made Bishop of the same Town (Milan) that he had formerly been Governour of; but he forgot not his stout heart, though he had put on his Canonical-Weeds: read but the Sto∣ry, it is too long here to insert, but, you will then (with me) pity the poor Bigot Emperor, got into ill-handling, and under the clutches of a Priest that well knew the Ascendant he had over him.

For even in these days a Bishoprick begun to be a stately business, and not on∣ly a good (but a great) thing, and had been so (of 100 years standing;) namely, ever since the good Emperor Constantine had been so wonderfully Ena∣mour'd of them Bishops, and therefore he made them rich; and riches are apt to make men proud; and pride is apt to make men fall: And there's an end on't.

But if the Sanhedrim or Synagogue had been a Spiritual-Court only (as men make it that thus Construe—Tell the Church) then certainly it was a Bloody Court as well as a Bawdy Court; for St. Paul confesses that he had a Commis∣sion from thence to Imprison men, and put them to Death, which surely was Law; or else King Agrippa, and Festus the Roman-Governour would have cha∣stised him for it, when he confest, Acts 26.10. that—many of the Holy men he shut up in Prison, having received Authority from the Chief-Priests (mark that) and when they were put to Death, he gave his Vote for it; and punisht them oft in every Synagogue, or Church; so that I say, Tell it to the Church, or Synagogue; (is) Complain to the Justice, and no more.

And it is strange indeed that Christ should in those Words of Matt. 18.17. set up a new Jurisdiction in the World, and the Apostles (who at that time knew nothing of nulling any of the Law of Moses, or that Christ should die, and yet) should make no exception to it, or question to have it more explain'd, if it were to be a standing Sacred Ordinance to vouch Excommunication to the Worlds end.

And as strange that none of the Evangelist, (but St. Matthew only) should make any mention of it; only St. Luke 17.3. makes some little hint of forgiving our Brother, but not a word of putting him into Court, or presenting him.

If we can but as well get over the 18th Verse, I fear Excommunication will tremble and shake for fear of being Excommunicated its-self.

Matt. 18.18. 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.

And (to put in all the other Texts together, that the Bonarges's or Sons of Thunder do muster up to maintain their Thunderbolts of Excommunication,) we read, Whose soever sins ye remit, they are remitted unto them; and whose soe∣ver sins ye retain, they are retained, Joh 20.23.

So also, 1 Cor. 5. There's an Order sent out for Excommunication, thereby Decreeing the Incestuous Person to be Excommunicated. And, 1 Tim. 1.20. St. Paul says he delivered Hymaeneus and Alexander unto Satan, to teach them better things than to Blaspheme.

Also a Heretick after the first or second admonition reject: And for contempt, 2 Thes. 3.14. If any man obey not our word by this Epistle; note that man, and have no company with him, that he may be ashamed.

Then, 2 Cor. 10.4, 5, 6, For the weapons of our warfare are not carnal, but mighty through God for the pulling down of strong-holds.

Casting down imaginations and every high thing that exalteth it self against the knowledg, of God, and bringing into captivity every thought to the obedience of Christ.

And having in a readiness to revenge (mark that) all disobedience when your obedience is fulfilled. Which last Clause, I confess, I do not understand.

Then there is that of, With such an one, no, not to eat.

These are the chief, if not the only places, pretended to vouch the Excommu∣nication.

But as idle and far from the purpose as if we should alledg, Mark 16.17, 18. to prove our selves Believers; namely, He that believeth shall not be damn'd: And these signs shall follow them that believe, In my name shall they cast out De∣vils (hence comes the Popish Holy-Order called Exorcists, or Conjurers) They shall speak with new Tongues.

Hence came the Opinion of the necessity of University-Learning, and to be a Linguist before you are capable of being in Orders (or to be a Teacher or Prea∣cher.) They shall take up Serpents, and if they drink any deadly thing it shall not hurt them; (but (here) in this the Popish Mimickry and Mountebank-Tricks, in endeavouring to imitate the Holy-Ghost, wanted courage and faith to play tricks, and try conclusions:) They shall lay hands on the sick and they shall reco∣ver (there's no danger in trying that experiment) but because the Priest palm∣ing the poor sick man did not restore him to life, they would palm him indeed (in their Holy Unction) and Anoint him with Oyl in the name of the Lord, but being fruitless, they say, it is not for life, but death, not to cure, but kill, and they never anoint them but when the Physitians have given them over and past Recovery: whereas the Apostles laying hands was for their Recovery.

But now in Popish Countries (I know it) if once the Physicians have given a sick man over, the Clergy have him then; and though nature (as many times) shakes off and Conquers the Disease, yet they will not suffer the sick man to take either Food on Physick, till they be paid for the Burial, and Funeral charges, and his Legacies to Monasteries, Fryars, Nuns, &c. made good in his life-time, and paid (live or die:) a most Barbarous, Inhumane and Devillsh Religion, as ever any Prince could be converted unto, that did not also hope to go snips with them in their Arbitrary-Tyranny, Cruelty, Oppression, and Bloody mind∣edness.

But I say those Texts to Legitimate Excommunication, (that has so vext and perplext, and ruin'd the Peace of Christendom, and all Christian-Societies, and humanity it self, (the true Lycanthropye, that has turn'd men to Wolves, to worry one another) is no more to the purpose to vouch Excommunication now a days, because the Apostles could bind and loose, deliver to (and free from) Satan, (no more I say) than that in Mark 16.16, 17, 18. can be brought to prove that we are all Infidels, and shall be damn'd.

For immediately after he says, He that believeth not shall be damn'd, he adds marks and signs to know who shall be damn'd, or who does, and who does not believe; namely, They shall cast out Devils, &c.

But hence comes the mischief in the Christian-Church, men will take upon them to be Doctors, (and I know not what) Interpreters of Scriptures, but they never mind the context, or if they do, they imbibe their Principles from their Mother, or School-Dame, or Paedagogue, or Tutor. Hence, men of equal Parts and Pregnancy live and dye Papists or Protestants. Wherefore? their Nurse, and Paedagogue, and Education were such; (a fine account!) and yet every man knows 'tis true: And they are no fools neither, in Trade, in Law, in Human-Learning—equally excellent, but Imbib'd Superstitions few men have reason and strength to shake off, as Sampson did his Cords and Wyths;

But every man is not a Sampson, the same would have hamper'd an ordinary man, and made him a foolish prey to the Philistines, the Bloody Philistines, and nuzled to it by a Female or a Wench, (a Dalilah.)

Notes

• * 1.1

  1 Chron. 23.5, 6. 1 Chron. 24.3.
• * 1.2

  2 Chron. 19.8, 9, 10, 11▪
• * 1.3

  1 Cor. 13.