Exposition of Matthew 18 17

To the Reader.

THIs brief Treatise following, which now I publish, I have written about the understanding and exposition of those words of Christ, Tell the Church, &c. Mat. 18.17. The occasions that have moved me hereunto, are not unknown to many others besides myself: and I need not speak of them in particular. Only two things there are, which for some causes I think needful to be mentioned and observed.

The first is, that as the Papists by insisting upon the letter of the Scripture, have misvnderstoode and perverted the meaning of those words of Christ, This is my body, &c. And as the Anabaptists pressing the letter, have erred in like manner about other words of Christ recorded by the same Evangelist, where it is said, Teach all nations, and baptize them: Swear not at all: Resist not evil, &c. So have many of us done likewise about these words of Christ Tell the Church, &c.

The other is, that the misvnderstanding hereof, and the practice ensuing thereupon, hath been a great means and special occasion of strange opinions, and aberrations, of lamentable contentions and divisions, of opposing and despising the Elders government, of emulation and debate among people, with sundry other evils arising and spreading them selves daily, to the great dishonor of God, and our own continual grief, and trouble, and much reproach from others abroad.

Wherevpon I was drawn and bound by duty to God and his Church, both to consider with myself, and to manifest to others what I could, as it pleased the Lord by his word to show unto me hereabout. Which whiles I have endeavored to do, there are that know what opposition and dealing I have found,

And what things further are befallen us, which I had rather should be buried and amended, then published by me, or continewed and increased by any. My care and desire (I thank God) hath been, and I trust shall be always, to receive and follow the truth in love with peace and holiness: and to that ende (as out age and rymes occasion us) to search out and discover to others (what in me is) both the apostasy of Antichrist on the one hand, and the erroneous confused courses of the Anabaptists on the other hand: that we may by the mercy of God, stand free and safe from both, and grow up daily in the sound knowledge and holy obedience of the truth and Gospel of our Lord Jesus Christ.

This in deed I have done with much weakness, and have in some things been overtaken both in my writings and in our practice divers ways. But my righteousness and salvation is of the Lord: whose grace is sufficient for me. And to whose grace I commend thee, Christian Reader: Beseeching the Lord to guide thy heart and feet in the way of truth and peace to immortality. AMEN.

The allegation of Mat. 18.17. in our Apology against the D. of Oxf. Pag. 63.

IN the Apology (here spoken of) the third branch of the eight Position, is thus set down and treated of, Pag. 62. &c.

1. Because of the truth and proofs of the seconde, third, & fifth Positions there going before. And so forth, as in the book it self may be seen:

The examination and further consideration of the alleging & expositiō of Mat. 18.17. which is in the Apology, pag. 63.

WHere it is said, that by those words, (Tel the Church) Christ meant not the Presbyterie (that is the Congregation of Elders ) it is vnsounde, and cannot be warranted by the Scriptures: which may thus be shown.

First, because sundry times in the Scripture, when speech is of matters of government, controversy, complaint, or pleading about sin, or having of right, and the like cases, this word (Church or Congregation) is used for the Assemblie of Elders. And Christ's speech here in this place, is of matters of such nature. For which consider and compare together, Psal. 82.1. Josh. 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 original.

Secondly, because Christ now spake to such as were Jews, and according to their phrase and manner of speech and dealing, as may appear by all the circumstances of the place, both by the persons spoken unto, the time, occasion, and terms here used, as be those, of a brother, witnesses, the Church or Congregation, an Heathen and Publican: which were then all know̄ to his hearers, and directed to the Jews present estate. Like as also was that other speech of Christ, where he teacheth the offending brother how to carry him self, Mat. 5.22.23. &c. as he doth here the brother offended, Mat. 18.15. &c. where likewise note, how Christ showeth 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 else how should his hearers thē understand him-and how were or could these things, then be observed in Israel, and how else should these two places be reconciled together?

Thirdly, because the Presbyterie, or Congregation of Elders is an ordinance of God, which he hath appointed for the hearing and judging of their brethren's causes. And the Scripture still layeth it upon the Governors, as a duty of their office, and not upon the private menbers, to hear the causes between their brethren, & to judge between a man and his brother. To which end, God giveth to some more then to others, gifts and qualities needful thereunto, and requireth that choice be made of such as are qualified and fitted accordingly: And that they be hearkened unto and obeyed of all in the Lord, 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 speak and are to be heard, in their cases and plees, as well as men. And this they may do, in the Congregation of Elders, fitting to hear & judge the causes of the people, Deut. 21.19.20. and 22.13.-27. and 25.7.8.9. 1. King. 3.16.17. &c. whereas (by the Apostles doctrine frō the law) it is not permitted to women to speak in the Churches of the Saints 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 years, be here understood by the word Church or Congregation, (as some would have it) then should they be bound to be present in their own persons to employe them selves and their labor in the hearing and judging of the causes daily arising between a man and his brother. And when at any time it fell out, that a Master, Father, Husband, or the like, should be dealt withal for sin, it would come to pass, that the Master should be brought and complained of to his servaunts, the Father to his children, the husband to his wife, yea Rulers & Governors, to such as have no Authority or government committed unto them by the Lord. And they might also in the Congregation publicly examine, admonish and rebuke them, &c. For so may everyone of the assembly that is spoken of, Mat. 18.17. as may appear by comparing that place, with 2. Chron. 19.10. 1 Thes. 5.12. Moreover (according to that understanding) in all cases of question and difference, the judgment should go out & matters be ended by the more voices of the people (as being the voice of the Church) though without and against the Elders and other brethren, being fewer in number. All which things, how they agree with the word of God, and good order of government from the beginning of the world to this day, I leave to be considered by all, and to be declared by such as are thus minded.

Fifthly, 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 strange & 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 Jews could not keep in Israel when Christ spake it, & teacheth that the words of Telling the Church, or Congregation, are not to be understood of the Assemblie of Elders, but of all the people & whole Church of Saints (as some do urge it) must be held erroneous and not to be admitted, unless it could be shown to accord with the doctrine and rules given in the Scriptures of the old Testament, and not to be strange or departing therefrom.

Albeit therefore the Positions, touching the Churches rightes and power (spoken of in the Apology ) 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 us now under the Gospel, that all things are ours, 1. Cor. 3.21.22.23. as may also appear by divers reasons, and the grounds of them, mentioned in the said Apology: Yet will it not thereupon follow, that Christ's speech (of telling the Church or Congregation) may not be understood of the Presbyterie and Assemblie of Elders: as by these reasons here before set down may be observed. And seeing it is undeniable, that it did not any way hinder the right and power of the Church heretofore, when in Israel by this word (Church or Congregation) was understood the Assemblie of Elders, in speeches concerning question and controversy about sin, and obtaining of right, &c. Why should we now think it any hindrance thereunto, so to understand 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 alleged in the Apology, why not to understand those words ( 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 help and better discussing of this matter, now also speak somewhat more concerning those reasons severally.

The first of them is thus set down, [ 1] Because Christ speaketh of such whose admonition being despised, they are to judge & avoid the offenders so persisting as Heathen and Publican's: But this judging and avoiding of them, pertaineth not to the Presbyterie, Bishop, or some members only, 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 tenor of Christ's words, should be propounded thus: Because Christ speaketh of such whose admonition being despised, the party offended might deal with the offender as with an Heathen and Publican. But this might be, upon despising the admonition given by the Assemblie of Elders: as may appear by the Scriptures before allead ged, and by the Jews estate at that time. And thus the reason directly gathered frō that Scripture, is of very great weight for understanding it of the Cōgregation of Elders.

To which end also consider both the phrases there used, and the party spoken unto. Touching the phrases, first, those words, Tell the Church, and if he hear not the Church, &c. from which a reason may be gathered thus: They are to be told 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 told 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 told in Israel, 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 Publican. It may be understood thus: Thou mayest now (having used the former means) deal with him, as thou wouldest with an Heathen and Publican, that is, thou mayest bring him before the Roman Magistrates, to have thy right by their means against him. For now the Jews lived under the Romans, who though they left the Jews to their own laws for Religion, yet admitted them in dealing one with another for right in their matters, to come to their judgment seat, as may be seen by that which is written Act. 18.12.13.14.15. and by diverse particular records in other histories.

And thus the person spoken unto, is understood to be the party offended, and not the Elders or other private members, all or some, moe or fewer: which may thus further appear, by comparing this clause with the other there going before, in this sort: Those words of Christ, Let him be to thee as an Heathen and Publican, are spoken to him, to whom it is said, Tell thou the Church: And those words, Tell the Church, are spoken to him, to whom it is said, If he hear not thee, take with thee one or two: And those words, Take with thee one or two, are spoken to him to whom it is said: If thy brother sin against thee, go and reprove him between thee and him alone. But these words: If thy brother sin against thee, go and reprove him between thee and him alone, are spoken to the party offended: Therefore also those words are spoken unto him, where Christ saith, Let him be to thee as an Heathen and Publican. And thus in such cases, such of the Jews which had occasion might without offense bring one another before the Roman Magistrates, as they might and would an Heathen & Publican: Which the Elders or other brethren of the Jews might not do, unless when they had like cause of dealing with any, and had used like proceeding with them before.

And this exposition agreeth well with the circumstances of the text, and the Jews estate, being then under the Roman government. For whereas offense might be taken amongst the Jews, if one of them brought another, about their causes and injuries, to the Roman Tribunal, as the Romans allowed them to do: Christ here showeth how to prevent and avoid that scandal, what in them lay, by first using all means that among them selves they could. And whereas yet the offender might so carry him self, as not to regard the Jews government, or to provoke to the Romans, &c. so as now to have right, the Jews had no other help, and could deal no further, but as if they had to do with Heathens and Publican's, who were the Romans officers: And when they wronged or abused them any way, were to be brought to the Roman judgment seat: it being also no scandal or offense among them, so to deal with the Heathens, & with the Publican's (though they were Jews): which if they did with other of the Jews, was scandalous: therefore did Christ now fitly & needfully teach the Jews in such case how both to do their duty to their brother, and to avoid offense: And how yet in the ende (when no othermeanes would prevail) they might bring him to the Roman Magistrates, under whom they were: that so by them they might have right, and be freed from the abuses they were otherwise subject unto. A thing very needful in such estate to be known, in many respects, and is here so delivered by Christ, as neither the Jews, nor the Romans could be offended or take exception thereat. Not the Jews, because he giveth them no other direction, but such as was grounded upon the law of God, and could now be observed among them selves. Not the Romans, because herein he was so far from teaching the Jews to refuse or disobey their Authority, as he shown them how they might use the help and benefit of it, when once the means among them selves had been used according to their own laws: which even the Romans also them selves did permit unto them. Thus much I thought here to annex about this matter, for the better observatiō thereof.

As for the other exposition of these words (touched here and else where,) for avoiding excommunicantes as Heathens, (with whom the Jews had not spiritual communion) and as Publican's (with whom they had no civil conversation): although the point it self, for such avoiding of excommucate persons, be true, yet there are some things touching this exposition of these words, that by this occasion, I will also speak of. And first, that then by this exposition it cannot be denied, but these things were spoken by Christ to such as were Jews, and according to their understanding and manner of speaking. Secondly, if this exposition, lead us to the true meaning of this speech, then it would be shown what use there is of those words, (And as a Publican) seeing it may be objected, that this intendment should be more plain and certain, if it were only said, Let him be to thee as an Heathen, then when the other also of a Publican, is annexed: Because the Jews neither did eat, nor had spiritual communion with the Heathens, Act. 10.28. and 11.2.3-18. and 21.27.28. (so as this alone had ben sufficient to show forth the whole meaning): whereas the Publican's both went into the Temple, & Christ him self did eat with them, it being an error of the Pharisees to dislike or refuse so to do, Luke 18.10. Mat. 9.9.10.11. And so this exposition is such, as is gathered from an error of the Jews, and needeth not here so to be, where the matter should be more undoubtedly signified in the similitude of an Heathen, if the other (of a Publican) were not adjoined at all. Thirdly, by this exposition, we are driven to interpret those words, 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 word (thee) though spoken to the party offended, so as here it is, we do notwithstanding understand the whole Church to be meant, when yet in the same verse, we will not by the word (Church or Congregation) understand the Assembly of Elders, though the Scripture in such cases, do often so use it. And hitherto concerning the first reason. As touching that which here is said of judging and avoiding the offenders, there is fit occasion to speak in the reasons following.

The Second Reason was this: [ 2] Because there can be no further proceeding in the Church beyond this: but in the other understanding there may, by bringing the party and cause to the hearing and censure of the whole Church met together: which 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 Lord appointed a rule of further proceeding, beyond that of the Elders and Governors, for hearing the brethren's causes and judging between a man and his brother? The Scripture showeth that when the parties with their controversy come before the Elders, they come before the Lord, for whom and by whom they do 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 ordained by the Lord, and chosen by the Church itself. So as whē they have heard, examined, admonished and judged according to the word 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 find we, that in Israel 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 judgment by the Elders (when the parties case and obstinacy so requireth) is for giving knowledge & declaration of the cause unto all, for publication of the sentence, and execution of the censure: as is meet and needful in such behalf, and very profitable many ways.

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

And note here, that if Christ now had geven a new rule of government that Israel had not, the Disciples to whom it was spoken, could not have understood it by these words, which were according to the Jews received phrase and practice: and the Pharisees & other adversaries of Christ would have ben glad, if they could have had such an exception against Christ, that he had taught contrary to Moses, and had led the people from the way and order of government which the Lord him self had prescribed in his word.

I might also note here touching ourselves, that otherwise (as our estate is) we could hear no matters of controversy between the brethren but on the Lord's day, and that we have done amiss in that very practice (which is still by some so much approved) when we heard matters on the week day, as we have been wont: At which time there was seldom half the Church together. For by the reason aforesaid, there may be a further proceeding beyond it: when the whole Church is met together, as on the Lord's day. But who can show such an ordinance of God, that the Church should meet together on the Lord's day, to hear the brethren's controversies, that they have one with another? Find we such a course of dealing and proceeding used in Israel on the Sabbath days? Or did they not on the Sabbath meet together in the Temple and Synagogues for the worship of God, and for the reading, hearing, opening and understanding of his word? And did not the Elders of old sit in the gates, and afterward in the Synagogues, on the week days, to hear their brethren's controversies, and to decide them, or proceed with them, as there should because. And thus much touching the second reason.

The third reason was thus: [ 3] Because till this means be used, the communion with such neither may nor can (upon despising the Bishops or Elders admonition alone) be avoided of the whole Church, nor they therefore accounted as Heathens and Publican's, 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 esteem and walk toward them accordingly. Yet this hindereth not, but that even for despising the admonition giving by the Elders only, such are to be cast out, as may appear 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 Lord's, who admonisheth by them, and in whose name they do 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 ministry and government in the Lord, Rom. 9.4. with 1 Cor. 3.22. Deut. 1.9.13.16. and 16.18. And therefore (as was shown in the former reason) the people ought to consent and rest therein, it being done according to the word of God: so as upon knowledge thereof given unto all, they are now to be avoided of all.

In Israel such as would not hearken to the Priests and Judges, were to die by the hands of the people: and so the wicked to be put out of the midst of them, Deut. 17.2.-12, &c. And such as were found and judged Lepers by the Priests, were to be put out of the Hoast of Israel, and all to take heed of contagion by them, Deut. 24.8.9. with Numb. 5.2.3.4. and 12.10.14. Neither else should the Elders and Governors be know̄ & obeyed in the Lord, as always they ought to be, Exod. 20.12. 1 Thes. 5.12. Heb. 13.17. Of being to any as an Heathen and Publican, 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 only, but the whole Church to come together, to judge 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 between a man and his brother, of the examining and admonishing of such, and of the course of proceeding that is to be used 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 known, whereabout the Apostle blaming them, writeth purposely of excommunicating and delivering unto Satan such a one, whom him self had now already judged so to deal withal, and so signifieth for the doing of it, when they were gathered together? Which may well show and give direction to the Elders, how they should according to their office and duty be careful to hear and judge of the cases and persons brought unto them, as we see here the Apostle him self judged of delivering this man unto Satan for his sin, 1. Cor. 5.3. with ver. 4. &c.

And for the better declaration and confirmation hereof, I will show even from this Scripture, and touching this point of excommunication, how all both Elders and people should herein look unto Israel, and to the law of God continually.

The case here was of incest, 1 Cor. 5.1. & that was death in Israel, Levite. 20.11. In steed whereof, here is the delivering to Satan, and putting that wicked man out of the Church, 1. Cor. 5.3.4.5.-13. Where we may further observe, that the Apostle useth the very same words, 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 Israel by death, as may appear by comparing together the words them selves, which in both the places are these, 〈 in non-Latin alphabet 〉 And take ye away the wicked from among yourselves, 1. Cor. 5.13. with Deut. 17.7. So as this may both show us a ground for excommunication out of Moses, and direct us how to walk aright in the using of it, for the proceeding thereabout, when as all persons, both Elders and people, be careful to do their duty, and keep their places answerablie to the Elders and people of Israel: that so (notwithstanding any differences of estate incident to them and us) yet still a perpetual equity and due proportion between us and Israel may be observed.

To which purpose also may be considered the other word here used (of judging ) howsoever it be much urged to the contrary. For in iudiciarie proceeding, the Scripture attributeth this word to the Lord him self, or to his Ministers and Officers of Church or common Wealth, for giving the sentence and judgment that goeth forth, 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 judged and done according to the sentence given by the Lord, or the Ministers and Governors under 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 public judgment, and a private, in such sense as now we speak of. The public judgment cometh out from the Lord, or from his Ministers, for him and the Church, or common Wealth, whose public Officers they are. And whē there is such ministerial judgment, we must always remember, that the Sovereign Authority thereof resteth in God and his word: and to man is the ministration committed according to the ordinance and dispensation of the Lord. The private judgment is to every particular person, touching their discerning, assenting or dissenting to or from the things spoken and done, according as everyone is persuaded. And if this their judgment agree with the public, it is already signified by the Officers, and so is one and the same with the public. If some disagree, it is the dissent of such particular persons judgment from the public; of what sex or condition soever they be, that so are diverslie minded: and is to be regarded, as there shall be cause, for which see the Scriptures before alleged, 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 alleged (1. Corint. 5. Chapter) the case to be of Incest, which was death in Israel, the sentence of judgment to come out from the Apostle the phrase used, to be of delivering to Satan, with the power of our Lord IELVS Christ, they being in the name of Christ gathered together, & the terms of judging and and taking away of the wicked from among them selves, to be used by Moses, & applied to canses of death, wherein the Elders did that which belonged to the iudiciarie sentence, and the people that which pertained to consent and execution thereof, we may by these particulars perceyve, that this very Scripture, which is so much insisted upon, doth fitly lead us in these, as we ought in all other things of perpetual equity & morality, to proportion our cases and proceeding to Israel, and therefore to have the Elders do that which in a due proportion thereof appertaineth unto them, not hindering the people of any right, liberty or duty, that accordingly they are to enjoy and perform. And hitherto of the fourth reason.

The fifth and last reason was this: [ 5] Because else the Church cold not excommunicate, except it had Officers, whereas it hath this power as the body of Christ, not only when it hath Officers, but also when it wanteth them: As may come to pass, either in the first gathering of Churches new after the Apostasy 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 thus laid upon the people without Officers to excommunicate? Where is the precept for it? Which be the examples of it? Or what are the grounds requiring and bearing it out? In the Scriptures we may observe not only sundry examples, showing how it hath been done by the Lord him self, and by his Ministers and Officers: but also divers ordinances and grounds directing and warranting us to do 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 family, which was the Church of God, cast Ishmael out of his house, Gen. 21.9.10, &c. The Priests judged of the Lepers, and shut them up 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 unclean, whereupon Jehoiadah the hie Priest, set Porters by the gates of the house of the Lord, that none that was unclean in anything should enter in, Levite. 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 Israel, 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. John 9.13.22.34. and 12.42. and 16.2. The Apostles having by Christ the keys of the kingdom of heaven given unto them, retained the sins of the impenitent, and delivered such unto Satan, John 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 Christ, stood charged with the oversight and censuring of the people committed unto their charge, and are (for instruction and example to all others also) accordingly commended or blamed of the Lord, as they are found to administer well or ill in this behalf, 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 here, that I speak not now of that which every particular person (be it man or woman, of any estate or condition) may do one to another, touching their particular grievances, and any just occasions: but of the public dealing and proceeding, which the Lord hath appointed in his word, for such as deserve to be cast our of his Church and delivered to Satan, by the power and authority of our Lord Jesus Christ. Whereabout also observe, that the Scriptures quoted in this section & the rest of the book aforesaid, speak of Churches that had Officers. Neither can I find in the Scripture, but when the Church is called the body of Christ, or compared to a body, house, City, or Kingdom: it is spoken either of particular Churches having Officers, or of the Catholic and universal Church, whereof Christ is the head, householder, Lord and King: and in respect thereof.

And if we will understand this place, in Mat. 18.17. to speak of people without Officers, we must still remember that in Israel the Church was not so, when Christ speak this: and that the Apostles being Jews, could not so understand it then according to the Jews manner of speaking and dealing in such cases, but that such an estate of people without Officers, must be accounted extraordinary, and therefore accordingly be considered, as by comparing here the Scriptures, where mention is made of such estate and occasions, we may have light and direction.

Here also it would be known, how a Church consisting of two or three brethren (as we have understood it) could observe that rule. For when one of them hath dealt with another in the first place, and taken the third for a witness in the second place, where is then the Church, and who are they to whom the Offendour is to be brought in the third place, according to that Scripture? And when they are four or five, have they anymore power in this behalf, then two or three? Nay when they are very many, being all yet private people, which of them have authority 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 authority in the public censures, then particular Churches have, one towards another? Either may particular Churches excommunicate one another, or but mutually exhort, admonish, and (after all means used) separate one from another, if at any time there be just and needful occasion so to do?

If here it be asked, howe then they may keep them selves from being leavened and corrupted by the other: it may be answered, that this may be done by separation from such, though that excommunication of them be not used. For thus separation from such implieth the power we have over ourselves, whereas excommunication implieth power and authority over others.

Lastly, it is to be observed hereabout, that in the Churches excommunication, there is the giving of a sentence iudiciarie, which pertaineth to government and authority: that there is also in particular, a delivering to Satan by the power of our Lord Jesus Christ and in his Name, which likewise implieth authority received of the Lord thereunto; that it is proportionable answerable to the taking away by death, banishement, and the like punishments in Israel, as also to the keeping of the unclean from entering into the house of God, and putting off the Lepers out of the Hoast: that it is a special use of the keys given by Christ to the Apostles, and finally, 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 upon earth, having his sins also bound in heaven: as on the contrary, by Baptism we are entered into communion not only with that particular Church where we are baptized, but with all other Churches of Christ in the world, being engraffed into the body of Christ our head, &c. Which and the like things belonging to the nature and use of the Churches excommunication, may occasion us well to confider how it can be administered by any but such as are the Lord's and the Churches Officers and Overseers: and how people without Officers can chalendge to them selves the ministration of this, anymore then of the Sacraments, and all the holy things of God, which he hath given to his Church, and for the administration whereof, he hath given gifts unto men, and ordained offices to be in his Church to the end of the world.

But these things and any other the like, concerning people without Officers, and their estate and walking, as when they first come out of apostasy, or in other such cases: they have been left to further consideration among us: and I need not, neither at this time stand thereabout, seeing our estate and question now is of the ordinary government of a Church established with Officers.

To conclude therefore, I will now end with the observation of a few things out of this book of the Apology, 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 Prophets: which in all questions of Religion and of the Churches government in particular, and for the right understanding of the things had in the New Testament thereabout, must always be looked unto. Also, that in the very next Sections (the seventh and eight, Apolo. pag. 63.) this Scripture is conjoined and compared with Deut. 13. and 17. Chap. so as to make those reasons and allegations fit and sound, we must herein keep a proportion with Israel, both for the Elders and people (as is noted before): that all things may be done in order, by everyone in their place, to the glory of God, for the peace and benefit of the whole Church, as in Israel God provided & required it should be.

The seconde thing is, that all would consider with them selves, how our former understanding and practice of that direction in Mat. 18.17. doth agree evē with our own Positions and Confession, set down in this book of the Apology. Touching the Positions, I could note many particulars out of them, yet I will now only mention 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 ordinary Offices, with the manner of calling or entrance, works and maintenance, for the administration of his holy things, and for the sufficient ordinary instruction, guidance and service of his Church to the ende of the world. The fourteenth is: That all Churches and people (without exception) are bound in Religion only to receive and submit unto that constitution, Ministry, Worship, and Order, which Christ, as Lord and King, hath appointed unto 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 book of the Apology, among the many things that might be observed in it, I will now refer the Reader in special to the first and seventh articles thereof, where it is said: That there is but one rule of godliness and obedience for all Christians, in all places, at all times, to be observed. And, That Christ, besides his absolute rule in the world, hath in earth a spiritual and economical regiment in his Church (that is, an household manner of government) by such Officers & Laws as he hath prescribed in his word: by which Officers and Laws, he governeth his Church, and by none other, Apology, pag. 14. and 19.

The last is, out of the third Petition and Preface to the Confession of our Faith in the same book. In the beginning of the third Petition, speaking of the Reasons deduced from the Scriptures for confirmation of the Positions set down (whereof this is one, out of Mat. 18.17.) we say, We have our ears and hearts open to receive reprooffe of any error, and better information in any point of the truth of the Gospel, if by any it shall be shown us. And in the ende of the Preface of the Confession of faith, we also said: If in anything we err (as who is so perfect that he erreth not) we crave the Readers Christian brotherly censure and information, promising always (through the graee of God) to yield to the truth, when it shall be further shown us, and to leave our errors when by the light of his word they shall be reproved. Apol. pag. 13. and 41.

Now if thus we should hear others from abroad, should we not do it also at home among ourselves? Or should we thus profess in word, and not show it forth in deed? Some while since, when Tho. Whyte objected, Thas we had altered-many things which we held in our constitution: This answer among other things was given: That we acknowledge and profess before all men, that divers things heretofore observed among us at the first, we have since altered, and do from time to time alter and amend, as God giveth us by his word to discern better therein: Yet that this is the alteration but of our judgment and practice, not of the Churches constitution: Yea that hereunto 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 hands, to walk together in the truth of the Gospel, in all the Commaundemente and Ordinances of the Lord: and therefore to forsake and avoid whaetsoever is any way repugnant thereunto). So free from all false ways is the constitution it self, and we that are in it subject to err, notwithstanding many ways. So far are we also from the strange opinion and impiety of them, that having in this latter age of the world disclaymed the Popes person and received some truths of the Gospel, yet retaining many abominations of Antichrist withal, would now stand still, and admit of no further proceeding or alteration among them: as if they had at the first seen and received the whole truth and all the ordinances of Christ, &c. Answer to T. White, pag. 34. and 36. with pag. 13. and 39.

Thus have we written, professed and practiced heretofore. Which with the rest aforesaid (being thus by this occasion specified) I leave to the consideration and judgment of all that are godly and love the truth with peace and holiness. And if any shall show better hereabout by the word of God, I hope I shall by his grace hearken thereunto. So I desire the Readers to consider what here is said: And the Lord give us by his spirit understanding in all things according to his word, AMEN.