IN the Apologie (here spoken of) the third braunch of the eight Position, is thus set downe and treated of, Pag. 62. &c. ‘That the power of excommunication is in the body of the Church, whereof the parties that are to bee cast out, are members.’

1. Because of the trueth and proofes of the seconde, third, & fift Positions there going before. And so forth, as in the booke it selfe may be seene: ‘Where among the other ar­gumentes and places of Scripture alledged, there is in the sixt section this out of Mat. 18.17. thus propounded and prosequu­ted.’

‘6. Els, by the Church, in the speach of Christ concer­ning it, Mat. 18.17. should not be vnderstoode the body of the Church, but onely some members thereof, as the Presbyterie, or Bishop, &c. Nowe that Christ doth not there so meane, but speaketh of the body of the Church, may thus be gathered: First, Because he speaketh of such whose admonition being despised, they are to iudge and avoyde the offendours so persisting as Heathens and Pu­blicanes. But this iudging and avoyding of them per­teyneth not to the Presbyterie, Bishop, or some mem­bers onely, but to the whole Church, 1. Corint. 5.4.5.11.12.13. 2. Thes. 3.6.14. with Mat. 18.17. Secondly, be­cause [Page]there can be no further proceeding in the Church beyonde this. But in the other vnderstanding there may by bringing the partie and cause to the hearing and cen­sure of the whole Church met together: which is more thē of some Officers or members thereof, Mat. 18.16.17. with 1. Cor. 5.4.5. Thirdly, because till this meanes bee vsed, their communion neither may nor can (vpon de­spising the Bishops or Elders admonition alone) be avoy­ded of the whole Church, nor they therefore accounted as Heathens and Publicanes, 1. Thes. 5.14. with Math. 18.16.17. Fourthly, because the Apostle writing pur­poselie of excommunication to the Corinthians, requi­reth not some members, the Bishop, or Elders onely, but the whole Church to come together, to iudge and to cast out from among them, 1. Cor. 5.4.5.12.13. Fiftlie, because els the Church could not excommunicate, ex­cept it had Officers: whereas it hath this power as the body of Christ, not onely when it hath Officers, but also when it wanteth them: As may come to passe, eyther in the first gathering of Churches now after the apostasie of Antichrist, or in tyme of persecution, &c. Mat. 18.17.20. with 28.20.’

WHere it is saide, that by those wordes, (Tel the Church) Christ meant not the Presbyterie (that is the Congregation of Elders) it is vn­sounde, and can not be warranted by the Scriptures: which may thus be shewed.

First, because sundrie times in the Scripture, when speach is of matters of government, controversie, com­playnt, or pleading about finne, or having of right, and the like cases, this word (Church or Congregation) is vsed for the Assemblie of Elders. And Christes speach here in this place, is of matters of such nature. For which consi­der and compare together, Psal. 82.1. Iosh. 20.4.5.6. and Numb. 35.12.24.25.29. with Deut. 19.11.12.16.17. 1. Sam. 2.25. Mat. 18.17. with 5.22. As also Deut. 31.28.30. 1. Chron. 29.1.6. with 28.1.2. Proverb. 26.26. comparing the Septuagint with the originall.

Secondly, because Christ now spake to such as were Iewes, and according to their phrase and manner of speach and dealing, as may appeare by all the circum­stances of the place, both by the persons spoken vnto, the tyme, occasion, and termes here vsed, as be those, of a bro­ther, witnesses, the Church or Congregation, an Heathen and Publicane: which were then all knowē to his hearers, and directed to the Iewes present estate. Like as also was that other speach of Christ, where he teacheth the offending brother how to carry him selfe, Mat. 5.22.23. &c. as hee [Page]doth here the brother offended, Mat. 18.15. &c. where likewise note, how Christ sheweth in both the places, to whom a brother offending may be brought, Viz. to the Church, or Cōgregation, Mat. 18.17. to the Synedrion or sitting of Elders, Mat. 5.22. which must be either all one with the other, or els how should his hearers thē vnderstand him-and how were or could these things, then be observed in Israell, and how els should these two places bee reconci­led together?

Thirdly, because the Presbyterie, or Congregation of Elders is an ordinance of God, which he hath appointed for the hearing and iudging of their brethrens causes. And the Scripture still layeth it vpon the Governours, as a duetie of their office, and not vpon the private mēbers, to heare the causes betweene their brethren, & to iudge betweene a man and his brother. To which end, God giveth to some more then to others, giftes and qualities needfull therevnto, and requireth that choise be made of such as are qualified and fitted accordinglie: And that they be hearkened vnto and obeyed of all in the Lorde, Mat. 5.22. and 18.17. with 1. Sam. 2.25. Psal. 82.1. Numb. 35.12.24.25. Deut. 19.11.12. Exod. 18.13-26. Deut. 1.9.13.16.17. and 16.18. and 19.16.17.18. and 21.18.19. And 22.13-21. and 25.7.8.9. with Ruth. 4.1, 2. &c. 2. Chron. 19.5.-11. Where note also, that the Church spoken of Mat. 18.17. is such an Assemblie, where women may speake and are to be heard, in their cases and plees, as well as men. And this they may doe, in the Congregation of Elders, fitting to heare & iudge the causes of the people, Deut. 21.19.20. and 22.13.-27. and 25.7.8.9. 1. King. 3.16.17. [Page]&c. whereas (by the Apostles doctrine frō the law) it is not permitted to women to speake in the Churches of the Saintes where the whole Church cometh together for the worship of God, & edifying of them selves by doctrine and exhortation, &c. 1. Cor. 14.23.-33.34.35. 1. Tim. 2.11.14. with Gen. 3.16.

Fourthly, because if the multitude of men women and childrē of yeares, be here vnderstood by the word Church or Congregation, (as some would have it) then should they be bound to be present in their owne persons to employe them selves and their labour in the hearing and iudging of the causes daylie arising betweene a man and his brother. And when at any time it fell out, that a Maister, Father, Husband, or the like, should be dealt withall for sinne, it would come to passe, that the Maister should be brought and complayned of to his servaunts, the Father to his chil­dren, the husbande to his wife, yea Rulers & Governours, to such as have no Authoritie or governement committed vnto them by the Lord. And they might also in the Con­gregation publikely examine, admonish and rebuke them, &c. For so may every one of the assemblie that is spoken of, Mat. 18.17. as may appeare by comparing that place, with 2. Chron. 19.10. 1 Thes. 5.12. Moreover (according to that vnderstanding) in all cases of question and difference, the iudgement should goe out & matters be ended by the more voyces of the people (as beeing the voyce of the Church) though without and against the Elders and other brethren, being fewer in number. All which things, how they agree with the worde of God, and good order of go­vernement from the beginning of the world to this day, I leave to be considered by all, and to be declared by such as [Page]are thus minded.

Fiftly, because the exposition of the precepts and rules mentioned in the new Testament, which accordeth not with the doctrine and rules given in the Scriptures of the old Testament, but is straunge & such as departeth there­from, that is an erroneous exposition, not to be admitted. And therefore the exposition of Mat. 18.15.16.17. which maketh it a rule which the Iewes could not keepe in Israell when Christ spake it, & teacheth that the wordes of Telling the Church, or Congregation, are not to be vnderstood of the Assemblie of Elders, but of all the people & whole Church of Saints (as some doe vrge it) must be held erroneous and not to be admitted, vnlesse it could be shewed to accorde with the doctrine and rules given in the Scriptures of the olde Testament, and not to be straunge or departing there­from.

Albeit therfore the Positions, touching the Churches rightes and power (spoken of Pag. 43.44.46.60. &c. in the Apologie) be true, ac­cording to that which is written both of the Israelites, that theirs was the Law-giving, and Service, &c. Rom. 9.4. and of vs now vnder the Gospell, that all things are ours, 1. Cor. 3.21.22.23. as may also appeare by divers reasons, and the grounds of them, mētioned in the said Apologie: Yet will it not therevpon follow, that Christes speach (of telling the Church or Congregation) may not be vnderstood of the Pres­byterie and Assemblie of Elders: as by these reasons here before set downe may be observed. And seeing it is vnde­niable, that it did not any way hinder the right and power of the Church heretofore, when in Israell by this worde (Church or Congregation) was vnderstood the Assemblie of Elders, in speaches concerning question and controversie [Page]about sinne, and obteyning of right, &c. Why should we now thinke it any hinderance therevnto, so to vnderstand it still: according to the Scriptures here afore noted, and other the like?

Now although this might suffice at this time for the fur­ther and better consideration of the foresaid exposition, & for the reasons that are alleadged in the Apologie, why not to vnderstande those wordes (Tell the Church, Mat. 18.17.) of the Presbyterie, but of all the people, and whole body of the Church: yet I will for the Readers helpe and better discussing of this matter, now also speake somewhat more concerning those reasons severally.

The first of them is thus set downe, 1 Because Christ spea­keth of such whose admonition being despised, they are to iudge & avoyde the offenders so persisting as Heathen and Publicanes: But this iudging and avoyding of them, pertayneth not to the Presby­terie, Bishop, or some members onely, but to the whole Church, 1 Cor. 5.4.5.11.12.13. 2 Thes. 3.6.14. with Mat. 18.17. Apolo. pag. 63.

This reason according to the tenour of Christes wordes, should be propounded thus: Because Christ speaketh of such whose admonition being despised, the partie offended might deale with the offendor as with an Heathen and Publicane. But this might be, vpon despising the admonition given by the Assemblie of Elders: as may appeare by the Scriptures before allead ged, and by the Iewes estate at that tyme. And thus the reason directlie gathered frō that Scripture, is of very great weight for vnderstanding it of the Cōgregation of Elders.

To which end also consider both the phrases there vsed, and the party spoken vnto. Touching the phrases, firste, those wordes, Tell the Church, and if he heare not the Church, [Page]&c. from which a reason may be gathered thus: They are to be tolde that are to be heard: And they are to be heard, that are to admonish the offenders so brought: But the El­ders are to admonish them: Therefore the Elders are to be tolde and to be heard. Now that the Elders are to admo­nish such, see 2. Chron. 19.8.10. with 1. Thes. 5.12.13.14. That the Elders are to be heard. see also, 1. Thes. 5.12. with Deut. 17.11.12. Luc. 10.16. Heb. 13.17. And that the Elders were tolde in Israell, see Deut. 19.16.17. and 21.19.20. and 22.15.16.17. and 25.7.8. with Mat. 5.22. Act. 6.11.12. &c.

Then also for the other phrase, where it is said, Let him be to thee as an Heathen and Publicane. It may be vnderstood thus: Thou mayest nowe (having vsed the former mea­nes) deale with him, as thou wouldest with an Heathen and Publicane, that is, thou maist bring him before the Romane Magistrates, to have thy right by their meanes a­gainst him. For now the Iewes lived vnder the Romanes, who though they left the Iewes to their owne lawes for Religion, yet admitted them in dealing one with another for right in their matters, to come to their iudgement seat, as may be seene by that which is written Act. 18.12.13.14.15. and by diuers particular recordes in other histories.

And thus the person spoken vnto, is vnderstood to be the partie offended, and not the Elders or other private members, all or some, moe or fewer: which may thus fur­ther appeare, by comparing this clause with the other there going before, in this sorte: Those wordes of Christ, Let him be to thee as an Heathen and Publicane, are spoken to him, to whom it is said, Tell thou the Church: And those wordes, Tell the Church, are spoken to him, to whom it is saide, If hee heare not thee, take with thee one or two: And those wordes, [Page] Take with thee one or two, are spoken to him to whom it is saide: If thy brother sinne against thee, goe and reproove him be­tweene thee and him alone. But these wordes: If thy brother sinne against thee, goe and reproove him betweene thee and him alone, are spoken to the partie offended: Therefore also those wordes are spoken vnto him, where Christ saith, Let him be to thee as an Heathen and Publicane. And thus in such cases, such of the Iewes which had occasion might with­out offence bring one another before the Romane Magi­strates, as they might and would an Heathen & Publicane: Which the Elders or other brethren of the Iewes might not doe, vnlesse when they had like cause of dealing with any, and had vsed like proceeding with them before.

And this exposition agreeth well with the circumstan­ces of the text, and the Iewes estate, being then vnder the Romane governement. For whereas offence might be ta­ken amongst the Iewes, if one of them brought an other, about their causes and iniuries, to the Romane Tribu­nall, as the Romanes allowed them to doe: Christ heere sheweth how to prevent and avoyde that scandall, what in them laye, by first vsing all meanes that amonge them sel­ves they could. And whereas yet the offendour might so carrie him selfe, as not to regarde the Iewes governement, or to provoke to the Romans, &c. so as now to have right, the Iewes had no other helpe, and could deale no further, but as if they had to doe with Heathens and Publicanes, who were the Romanes officers: And when they wron­ged or abused them any way, were to be brought to the Romane iudgement seat: it being also no scandall or of­fence among them, so to deale with the Heathens, & with the Publicanes (though they were Iewes): which if they [Page]did with other of the Iewes, was scandalous: therefore did Christ now fitly & needfully teach the Iewes in such case how both to doe their duetie to their brother, and to a­voyde offence: And how yet in the ende (when no other­meanes would prevayle) they might bring him to the Ro­mane Magistrates, vnder whom they were: that so by them they might have right, and be freed from the abuses they were otherwise subiect vnto. A thing very needfull in such estate to be knowen, in many respectes, and is here so delivered by Christ, as neyther the Iewes, nor the Ro­manes could be offended or take exception thereat. Not the Iewes, because he giveth them no other direction, but such as was grounded vpon the lawe of God, and could now be observed among them selves. Not the Romanes, because herein he was so farre from teaching the Iewes to refuse or disobey their Authoritie, as he shewed them how they might vse the helpe and benefite of it, when once the meanes among them selves had bene vsed according to their owne lawes: which even the Romanes also them sel­ves did permitt vnto them. Thus much I thought here to annexe about this matter, for the better observatiō therof.

As for the other exposition of these wordes (touched here and Treatise of the Mi­nist of the English, pag. 71 72. els where,) for avoyding excommunicantes as Hea­thens, (with whom the Iewes had not spirituall communion) and as Publicanes (with whom they had no civill conversation): al­though the point it selfe, for such avoyding of excommu­cate persons, be true, yet there are some thinges touching this exposition of these wordes, that by this occasion, I will also speak of. And first, that then by this exposition it can not be denied, but these thinges were spoken by Christ to such as were Iewes, and according to their vnderstanding [Page]and manner of speaking. Secondly, if this exposition, lead vs to the true meaning of this speach, then it would bee shewed what vse there is of those wordes, (And as a Pu­blicane) seeing it may be obiected, that this intendement should be more playne and certayne, if it were onely said, Let him be to thee as an Heathen, then when the other also of a Publicane, is annexed: Because the Iewes neither did eat, nor had spirituall communion with the Heathens, Act. 10.28. and 11.2.3-18. and 21.27.28. (so as this alone had ben sufficient to shew foorth the whole meaning): whereas the Publicanes both went into the Temple, & Christ him selfe did eate with them, it being an error of the Pharisees to dislike or refuse so to doe, Luke 18.10. Mat. 9.9.10.11. And so this exposition is such, as is gathered from an errour of the Iewes, and needeth not here so to be, where the mat­ter should be more vndoubtedlie signified in the simili­tude of an Heathen, if the other (of a Publicane) were not ad­ioyned at all. Thirdly, by this exposition, wee are driven to interprete those wordes, Let him be to thee, that is, Let him be to the whole Church, yea to all Churches in the world, &c. Which how it will agree with the other particulars there going before, let the Reader well observe. And that so much the more, because by this worde (thee) though spo­ken to the party offended, so as here it is, we doe notwith­standing vnderstand the whole Church to be meant, when yet in the same verse, we will not by the word (Church or Congregation) vnderstand the Assembly of Elders, though the Scripture in such cases, doe often so vse it. And hitherto concerning the first reason. As touching that which here is said of iudging and avoyding the offenders, there is fit occasi­on to speak in the reasons following.

The Second Reason was this: 2 Because there can bee no further proceeding in the Church beyond this: but in the other vnderstanding there may, by bringing the party and cause to the hearing and censure of the whole Church met together: whiche is more then of some Officers or members thereof, Mat. 18.16.17. with 1. Cor. 5.4.5. Apoll. pag. 63.

But where hath the Lorde appointed a rule of further proceeding, beyonde that of the Elders and Governours, for hearing the brethrens causes and iudging betweene a man and his brother? The Scripture sheweth that when the parties with their cōtroversie come before the Elders, they come before the Lord, for whom and by whom they doe administer, Deut. 19.16.17. Exod. 18.15.16. with Deut. 1.13.16.17. and 16.18. and 17.8.9.10. and 2 Chron. 19.5.11. Psal. 82.1. 1 Thes. 5.12. 1 Tim. 5.17.21. 1 Pet. 5.1.4.

The Elders also are the Churches Officeres, so ordeyned by the Lord, and chosen by the Church it self. So as whē they have heard, examined, admonished and iudged ac­cording to the worde of God, it is to be esteemed as done by the Lord and the Church, whose Officers they are, Numb. 35.12.24.25. with Deut. 19.11.12.16.17. and 16.18. 2 Chron. 19.5.6.10. Ezech. 44.23.24. 1 Thes 5.12. Act. 20.17.28. 1 Tim. 5.17.-21. Neither sinde we, that in Israell they had rules and ordinances given them for further hea­ring, examining, and censuring of the parties, in such cases. But that which followeth further after such hearing, ad­monition and iudgement by the Elders (when the parties case and obstinacie so requireth) is for giving knowledge & declaration of the cause vnto all, for publication of the sentence, and execution of the censure: as is meete and needfull in such behalfe, and verie profitable many wayes.

And if it fall out in any thing, that any can lawfully ex­cept, they are to be heard therein, aswell as about any o­ther the administration of the Elders or other Officers. And if they can not iustlye xcept, they are to consent and rest with peace in these things, aswell as in the other acti­ons and ministration of the Elders and and other Officers of the Church.

And note here, that if Christ nowe had geven a new rule of governement that Israell had not, the Disciples to whom it was spoken, could not have vnderstoode it by these wordes, which were according to the Iewes recea­ved phrase and practise: and the Pharisees & other adver­saries of Christ would have ben glad, if they could have had such an exception against Christ, that hee had taught contrarie to Moses, and had led the people from the way and order of governement which the Lord him selfe had prescribed in his word.

I might also note here touching our selves, that other­wyse (as our estate is) we could heare no matters of con­troversie betweene the brethren but on the Lords day, and that we have done amisse in that verie practise (which is still by some so much approved) when we heard matters on the weeke day, as we have bene wont: At which tyme there was seldome halfe the Church together. For by the reason aforesaid, there may bee a further proceeding be­yond it: when the whole Church is met together, as on the Lords day. But who can shewe such an ordinance of God, that the Church should meet together on the Lords day, to heare the brethrens controversies, that they have one with another? Finde we such a course of dealing and proceeding vsed in Israell on the Sabbath dayes? Or did [Page]they not on the Sabbath meete together in the Temple and Synagogues for the worship of God, and for the rea­ding, hearing, opening and vnderstanding of his worde? And did not the Elders of olde sit in the gates, and When they were vnder the Romanes. after­warde in the Synagogues, on the weeke dayes, to heare their brethrens controversies, and to decide them, or pro­ceed with them, as there should be cause. And thus much touching the second reason.

The third reason was thus: 3 Because till this meanes bee vsed, the communion with such neyther may nor can (vpon des­pising the Bishops or Elders admonition alone) bee avoyded of the whole Church, nor they therefore accounted as Heathens and Pu­blicanes, 1. Thes. 5.14. with Mat. 18.16.17. Apolog pag. 63.

There is none maketh question, but that the whole Church is to have knowledge given them of the cause and estate of such persons, that they may esteeme and walke toward them accordingly. Yet this hindereth not, but that even for despising the admonition giving by the Elders onely, such are to be cast out, as may appeare by these and the like Scriptures, 2 Chron. 19.8.9.10. with Deut. 17.9.- 12. 1 Thes. 5.12. 1 Tim. 5.17.21. Tit. 2.15. and 3.9.10 Heb. 13.17. For the admonitions geven by the Elders, is the Lords, who admonisheth by them, and in whose name they doe it, Exod. 18.15.16. Deut. 1.16.17. and 17.9.-12. 2 Chron. 19.6.10. with 1 Thes. 5.12.13.14. Luke 10.16. 1 Cor. 4.4. Yea and it is is the Churches also, whose Officers they are, and whose is all their ministerie and governement in the Lord, Rom. 9.4. with 1 Cor. 3.22. Deut. 1.9.13.16. and 16.18. And therefore (as was shewed in the former reason) the people ought to consent and rest therin, it being done [Page]according to the worde of God: so as vppon knowledge thereof given vnto all, they are nowe to bee avoyded of all.

In Israell such as would not hearken to the Priestes and Iudges, were to dye by the handes of the people: and so the wicked to be put out of the middest of them, Deut. 17.2.-12, &c. And such as were founde and iudged Lepers by the Priestes, were to be put out of the Hoast of Israell, and all to take heed of contagion by them, Deut. 24.8.9. with Numb. 5.2.3.4. and 12.10.14. Neyther els should the Elders and Governours be knowē & obeyed in the Lord, as alwayes they ought to be, Exod. 20.12. 1 Thes. 5.12. Heb. 13.17. Of being to any as an Heathen and Publicane, I spake here before. And hitherto of the third reason.

The fourth reason was thus: 4 Because the Apostle writing purposely of excommunication to the Corinthians, requireth not some members, the Bishop or Elders onely, but the whole Church to come together, to iudge and to cast out from among them, 1. Cor. 5.4.5.12.13. Apolo. pag. 63.

But doeth the Apostle write here purposely of the hearing and handling of causes betweene a man and his brother, of the examining and admonishing of such, and of the course of proceeding that is to be vsed in such cases, afore it come to cutting off and casting out: whereof que­stion now is made out of Mat. 18.17. Or is not the case here of a matter and person knowen, whereabout the Apostle blaming them, writeth purposelie of excommunicating and delivering vnto Sathan such a one, whom him selfe had now alreadie iudged so to deale withall, and so signi­fyeth for the doing of it, when they were gathered togi­ther? Which may well shew and give direction to the El­ders, [Page]how they should according to their office and duty bee carefull to heare and iudge of the cases and persons brought vnto them, as we see here the Apostle him selfe iudged of delivering this man vnto Sathan for his sinne, 1. Cor. 5.3. with ver. 4. &c.

And for the better declaration and confirmation here­of, I will shewe even from this Scripture, and touching this point of excommunication, how all both Elders and people should herein looke vnto Israell, and to the law of God continually.

The case here was of incest, 1 Cor. 5.1. & that was death in Israell, Levit. 20.11. In steed whereof, here is the delive­ring to Sathan, and putting that wicked man out of the Church, 1. Cor. 5.3.4.5.-13. Where we may further ob­serve, that the Apostle vseth the verie same wordes, for the putting away this wicked man out of the Church by ex­communication, that the Septuagint have for putting a­way of a wicked man out of Israell by death, as may ap­peare by comparing together the wordes them selves, which in both the places are these, [...] And take ye away the wicked from among your selves, 1. Cor. 5.13. with Deut. 17.7. So as this may both shew vs a groūd for excommunication out of Moses, and direct vs how to walke aright in the vsing of it, for the proceeding therea­bout, when as all persons, both Elders and people, be care­full to doe their dutie, and keepe their places answerablie to the Elders and people of Israell: that so (notwithstan­ding any differences of estate incident to them and vs) yet still a perpetuall equitie and due proportion betweene vs and Israell may be observed.

To which purpose also may bee considered the other [Page]worde here vsed (of iudging) howsoever it be much vrged to the contrarie. For in iudiciarie proceeding, the Scrip­ture attributeth this worde to the Lord him selfe, or to his Ministers and Officers of Church or common Wealth, for giving the sentence and iudgement that goeth foorth, Gene. 18.25. Exod. 18.13.16.21.22. Deut. 1.16.17. and 16.18. and 17.9. and 19.12.17.18. with Numbers 35.12-24. Psalm. 82.1.2.8. and 122.5. Ezech. 44.24. Act. 16.4. and 18.15. 1. Corinth. 6.1. with 1 Corinth. 5.12.13. And to the people, for consenting, approoving, execuing and resting in that which is iudged and done according to the sen­tence given by the Lord, or the Ministers and Governors vnder him, 1 Cor. 6.2.3. Act. 26.10. with 22.20. and Act. 21.25. with 15.6.22. and 16.4. with 1 Cor. 5.12.13.

There is also a publike iudgement, and a private, in such sense as now we speake of. The publique iudgement com­meth out from the Lorde, or from his Ministers, for him and the Church, or common Wealth, whose publique Officers they are. And whē there is such ministeriall iudge­ment, we must alway remember, that the Soveraigne Au­thoritie thereof resteth in God and his worde: and to man is the ministration committed according to the ordinance and dispensation of the Lord. The private iudgement is to everie particular person, touching their discerning, as­senting or dissenting to or from the thinges spoken and done, according as everie one is perswaded. And if this their iudgement agree with the publike, it is alreadie signi­fied by the Officers, and so is one and the same with the publike. If some disagree, it is the dissent of such particu­lar persons iudgement from the publike; of what sexe or condition soever they be, that so are diverslie mynded: [Page]and is to be regarded, as there shalbe cause, for which see the Scriptures before alleadged, and 1. Corinth. 10.15. and 11.13. and 14.37.38. with 2.15. Rom. 14.5.

To conclude therefore, if we observe in the place al­leadged (1. Corint. 5. Chapter) the case to bee of Incest, which was death in Israell, the sentence of iudgement to come out from the Apostle the phrase vsed, to bee of deli­vering to Sathan, with the power of our Lorde IELVS Christ, they being in the name of Christ gathered together, & the termes of iudging and and taking away of the wicked from among them selves, to be vsed by Moses, & applyed to canses of death, wherein the Elders did that which belonged to the iudi­ciarie sentence, and the people that which pertayned to consent and execution thereof, we may by these particu­lars perceyve, that this very Scripture, which is so much insisted vpon, doth fitlie lead vs in these, as we ought in all other things of perpetuall equitie & moralitie, to propor­tion our cases and proceeding to Israell, and therefore to have the Elders doe that which in a due proportion there­of appertayneth vnto them, not hindering the people of a­nie right, libertie or dutie, that accordingly they are to en­ioye and performe. And hitherto of the fourth reason.

The fift and last reason was this: 5 Because els the Church cold not excommunicate, except it had Officers, whereas it hath this power as the body of Christ, not onely when it hath Officers, but also when it wanteth them: As may come to passe, eyther in the first gathering of Churches new after the Apostasie of Anti­christ, or in tyne of persecution, &c. Mat. 18.17.-20. with 28.20. Apolo pag. 63.

But where synde we in the Scriptures, that God hath [Page]thus layed vpon the people without Officers to excom­municate? Where is the precept for it? Which bee the examples of it? Or what are the groundes requiring and bearing it out? In the Scriptures we may observe not on­lie sundrie examples, shewing how it hath bene done by the Lord him selfe, and by his Ministers and Officers: but also divers ordinances and groundes directing and war­ranting vs to doe likewise. For which consider, how God east Adam out of Paradise, and Cain out from his pre­sence, Gen. 3.24. and 4.11.14.16.

Abraham a Prophet and Father of his familie, whiche was the Church of God, cast Ismael out of his house, Gen. 21.9.10, &c. The Priestes iudged of the Lepers, and shut them vp or out of the Hoast, Levitic. 13. Chap. Deut. 24.8.9 with Numb. 5.1.-4. and 12.10.14.15. 2 Chron. 26.16-21. They also debarred and kept from the house of God all that were vncleane, wherevpon Iehoiadah the hie Priest, set Porters by the gates of the house of the Lord, that none that was vncleane in any thing should enter in, Levit. 10.9.10.11. Ezech. 44.5-23.2 [...]. with Numb. 5.1-4. and 9.6. and 19.13.23. 2 Chron 23.19. The Elders and Rulers gave sen­tence of mulcts, scourging, banishement, death, and ex­communication in Israell, Deutero. 16.18. Exod. 22.7.8.9. Deut. 17.2.8.9.10.11. and 19.11.12.17.18.19. and 21.18.19.20.21. and 22.13-18. Ezra 10.8. Mat. 5.22. and 10.17. Iohn 9.13.22.34. and 12.42. and 16.2. The Apostles having by Christ the keyes of the kingdome of heaven given vn­to them, retayned the sinnes of the impenitent, and deli­vered such vnto Sathan, Iohn 20.21.22.23. with Mat. 16.19. Act. 13.51. and 13.6. 1 Cor. 5.2.4.5. 1 Tim. 1.19.20. 2 Tim. 4.14.13. The other Ministers and Elders of the Churches of [Page]Christ, stood charged with the oversight and censuring of the people committed vnto their charge, and are (for in­struction and example to all others also) accordingly com­mended or blamed of the Lord, as they are founde to ad­minister well or ill in this behalfe, Col. 4.17. Reve. 2.1.2.12.14.20. Luk. 12.42.-46. Act. 20.17.28. Rom. 12.8. 1. Cor. 12.4.5.6.28. Ephes. 4.11.12.13. 1. Thes. 5.12.13.14. Tit. 3.9.10. Heb. 13.17. 1. Tim. 5.17.-21. & 6.3.5.13.14. 1. Pet. 5.1.-4.

And note heere, that I speake not now of that which everie particular person (be it man or woman, of any estate or condition) may doe one to another, touching their par­ticular grievances, and any iust occasions: but of the pu­blike dealing and proceeding, which the Lord hath ap­pointed in his worde, for such as deserve to be cast our of his Church and delivered to Sathan, by the power and au­thoritie of our Lord Iesus Christ. Whereabout also ob­serve, that the Scriptures quoted in this section & the rest of the booke aforesayd, speake of Churches that had Offi­cers. Neither can I finde in the Scripture, but when the Church is called the body of Christ, or compared to a body, house, Citie, or Kingdome: it is spoken eyther of particular Churches having Officers, or of the Catholike and vniver­sall Church, whereof Christ is the head, housholder, Lord and King: and in respect thereof.

And if we will vnderstande this place, in Mat. 18.17. to speake of people without Officers, wee must still remem­ber that in Israell the Church was not so, when Christ speake this: and that the Apostles being Iewes, could not so vnderstande it then according to the Iewes manner of speaking and dealing in such cases, but that such an estate of people without Officers, must be accounted extraordi­narie, [Page]and therefore accordinglie bee considered, as by comparing heere the Scriptures, where mention is made of such estate and occasions, we may have light and direc­tion.

Here also it would be knowen, how a Church cōsisting of two or three brethren (as we have vnderstood it) could observe that rule. For when one of them hath dealt with an other in the first place, and taken the third for a witnes in the second place, where is then the Church, and who are they to whom the Offendour is to be brought in the thirde place, according to that Scripture? And when they are fowre or five, have they any more power in this be­halfe, then two or three? Nay when they are very many, being all yet private people, which of them have authori­tie over the whole, and over the particular persons among them? Or if they be all women, have they the like power among them selves also? Or have private persons more authoritie in the publike censures, then particular Chur­ches have, one towardes an other? Eyther may particu­lar Churches excommunicate one another, or but mutu­ally exhort, admonish, and (after all meanes vsed) sepa­rate one from another, if at any time there bee iust and needfull occasion so to doe?

If here it be asked, howe then they may keepe them selves from being leavened and corrupted by the other: it may be answered, that this may bee done by separation from such, though that excommunication of them be not vsed. For thus separation from such implyeth the power we have over our selves, whereas excommunication im­plyeth power and authoritie over others.

Lastlie, it is to be observed hereabout, that in the Chur­ches [Page]excommunication, there is the giving of a sentence iudiciarie, which pertayneth to government and autho­ritie: that there is also in particular, a delivering to Sathan by the power of our Lord Iesus Christ and in his Name, which likewise implyeth authoritie received of the Lord thervnto; that it is proportionable answerable to the taking away by death, banishement, and the like punishmentes in Israell, as also to the keeping of the vncleane from en­tring into the house of God, and putting off the Lepers out of the Hoast: that it is a speciall vse of the keyes given by Christ to the Apostles, and finallie, that the force and bond hereof is such, as thereby a man is not only cast out of that particular Church whereof he was a member, but is cut off and excluded out of communion with all other Churches of Christ vppon earth, having his sinnes also bound in heaven: as on the contrarie, by Baptisme we are entred into communion not onely with that particular Church where we are baptised, but with all other Chur­ches of Christ in the worlde, being ingraffed into the bo­die of Christ our head, &c. Which and the like things be­longing to the nature and vse of the Churches excommu­nication, may occasion vs well to confider how it can bee administred by anie but such as are the Lordes and the Churches Officers and Overseers: and how people with­out Officers can chalendge to them selves the ministra­tion of this, anie more then of the Sacramentes, and all the holy things of God, which he hath given to his Church, and for the administration whereof, he hath given giftes vnto men, and ordeyned offices to be in his Church to the end of the world.

But these things and any other the like, concerning peo­ple [Page]without Officers, and their estate and walking, as when they firste come out of apostasie, or in other such cases: they have been left to further consideration among vs: and I need not, neither at this tyme stande thereabout, seeing our estate and question now is of the ordinarie government of a Church established with Officers.

To conclude therefore, I will now end with the obser­vation of a fewe things out of this booke of the Apologie, concerning this matter: The first is, that in all this Secti­on and Treatise obout the exposition of Mat. 18.17. there is not any prooffe or declaration of it, from Moses and the Prophetes: which in all questions of Religion and of the Churches governement in particular, and for the right vnderstanding of the things had in the new Testa­ment thereabout, must alway be looked vnto. Also, that in the very next Sections (the seventh and eight, Apolo. pag. 63.) this Scripture is conioyned and compared with Deut. 13. and 17. Chap. so as to make those reasons and al­legations fitt and sounde, we must herein keepe a proporti­on with Israell, both for the Elders and people (as is noted before): that all things may be done in order, by every one in their place, to the glorie of God, for the peace and be­nefite of the whole Church, as in Israell God provided & required it should be.

The seconde thing is, that all would consider with them selves, how our former vnderstanding and practise of that direction in Mat. 18.17. doth agree evē with our owne Positions and Confession, set downe in this booke of the Apologie. Touching the Positions, I could note manie particulars out of them, yet I will now onely mention [Page]the first, and the last, which is the fourteenth. The first is: That Christ the Lord hath by his last testament given to his Church and set therein, sufficient ordinarie Offices, with the ma­ner of calling or entrance, workes and maintenance, for the ad­ministration of his holy things, and for the sufficient ordinarie in­struction, guidance and service of his Church to the ende of the worlde. The fourteenth is: That all Churches and people (without exception) are bound in Religion onely to receyve and submit vnto that constitution, Ministerie, Worship, and Order, which Christ, as Lord and King, hath appointed vnto his Church: and not to any other devised by man whatsoever, Apol. pag. 41. and 79.

Touching the Confession of our faith, published in the same booke of the Apologie, among the many things that might be observed in it, I will now referre the Reader in speciall to the first and seaventh articles thereof, where it is saide: That there is but one rule of godlines and obedience for all Christians, in all places, at all tymes, to be observed. And, That Christ, besides his absolute rule in the worlde, hath in earth a spi­rituall and oeconomicall regiment in his Church (that is, an houshold maner of governement) by such Officers & Lawes as he hath prescribed in his word: by which Officers and Lawes, hee governeth his Church, and by none other, Apologie, pag. 14. and 19.

The last is, out of the third Petition and Preface to the Confession of our Faith in the same booke. In the begin­ning of the third Petition, speaking of the Reasons dedu­ced from the Scriptures for confirmation of the Positions set downe (whereof this is one, out of Mat. 18.17.) we saye, We have our eares and heartes open to receyve re­prooffe of anie errour, and better information in any point of the [Page]trueth of the Gospell, if by any it shal be shewed vs. And in the ende of the Preface of the Confession of fayth, we al­so saide: If in any thing we erre (as who is so perfect that hee erreth not) we crave the Readers Christian brotherly censure and information, promising alwayes (through the graee of God) to yeelde to the trueth, when it shall be further shewed vs, and to leave our errours when by the light of his worde they shall bee re­prooved. Apol. pag. 13. and 41.

Now if thus wee should heare others from abroad, should we not doe it also at home among our selves? Or should we thus professe in word, and not shewe it foorth in deede? Some whyle since, when Tho. Whyte ob­iected, Thas we had altered-many things which we helde in our constitution: This answere among other thinges was gi­ven: That we acknowledge and professe before all men, that di­vers thinges heretofore observed among vs at the first, wee have since altered, and doe from tyme to tyme alter and amend, as God giveth vs by his worde to discerne better therein: Yet that this is the alteration but of our iudgement and practise, not of the Churches constitution: Yea that herevnto we are bound, and have power in Christ, even by the constitution of our Church (which by the calling of Christ, and the Churches Covenant and Com­munion, requireth at our handes, to walke together in the trueth of the Gospell, in all the Commaundemente and Ordinances of the Lord: and therefore to forsake and avoyde whaetsoever is any way repugnant therevnto). So free from all false wayes is the constitu­tion it selfe, and we that are in it subiect to erre, notwithstāding many wayes. So farre are we also from the straunge opinion and impietie of them, that having in this latter age of the worlde dis­claymed the Popes person and receyved some truthes of the Gospel, yet retayning many abhominations of Antichrist withall, would [Page]now stande still, and admitte of no further proceeding or alterati­on among them: as if they had at the first seene and receyved the whole truth and all the ordinances of Christ, &c. Answere to T. White, pag. 34. and 36. with pag. 13. and 39.

Thus have we written, professed and practised hereto­fore. Which with the rest aforesaid (being thus by this oc­casion specified) I leave to the consideration and iudge­ment of all that are godly and love the truth with peace and holynes. And if anie shall shew better hereabout by the word of God, I hope I shall by his grace hearken ther­vnto. So I desire the Readers to consider what here is sayde: And the Lord give vs by his spirit vnderstanding in all things according to his word, AMEN.

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