Commentary on Numbers

HItherto we have spoken of one part of the preface, wherein we have seen a rehearsal of the order commanded of God to be observed in the mansions and remoouings of the children of Israel. Nevertheless, one thing is wanting, to wit, that order be taken, that this multitude be free from all pollution and impurity or uncleanness, and follow after sanctification. For what is an unregenerate and unsanctified company, but a rout of rebels, and an heap of confederates, conspiring together against God? Wherefore, we are now to proceed to the second part of the Preface, which concerneth the purity of this people. The former Chapters serve to manifest them to be a great people: the chapters following, to make them an holy people. The former show what they are; the chapters following what they ought to be. The former chapters declare what they are by the course of nature: the next will declare what they are by the means of grace.

Heerin we are to observe two things: first, the laws that are given them to this end. Secondly, the laws concerning the manner of their removing and marching in the wilderness. The laws that concern their sanctification are either general and common, or else particular and special. The general are in the 5 and 6 chapters, and come first to be handled: the particular are in the 3 chapters following. The general laws are of two sorts, some are necessary and commanded in the law; other are voluntary or vowed, being undertaken by a free profession of their religion. Moses handleth in the first place such laws as are commanded, and necessarily to be practiced, and setteth them down in this chapter. The vowed or voluntary service is noted in the chapter following.

In this fifth Chapter he entreateth of the means of sanctification, & it containeth two parts. First of sanctification in matters fully and certainly known: Secondly, of sanctification in matters that are doubtful and unknown, depending upon the opinion or suspicion of others. The first kind consisting in matters certain, is double; first, he entreateth of casting out of the impure and unclean out of the host, in the four first verses. Secondly, of cleansing and purging the trepasse and damage done to our neighbor, to the 11. verse. The second part, standing in that which is doubtful, is the trial of the honesty and innocence of the suspected wife, to the end of the chapter. Thus we see, that as soldiers are wont to be cassired and turned out of the campe, and put from their wages: so when God numbered the people that were fit for profane and sacred war, he doth after a sort depose and dismiss all those that were defiled through any impurity of body or mind, thereby declaring both what manner of persons he would have all those be y ^t profess to worship him, and how he abhorreth and detesteth whatsoever is foul and filthy, polluted and profane: and therefore he willeth all lepers, all that have an issue, or have touched any dead corps should be cast out of their tents. Moreover, all deceitful and fraudulent persons, that have beguiled their neighbors through falsehood and forgery, shall no otherwise be accepted, then by confession unto God and restitution unto men. Lastly, the jealousy of the suspicious husband, is so corrected & reformed by a ceremonial observation, as by a special remedy, that either he is compelled to acknowledge his suspicion to be false, or else if the affection be just, he understandeth it to be approved by the testimony of God himself; and so evil is taken away out of Israel by the sentence of God the avenger.

Touching the first point, which is concerning the putting out of their tents y ^e unclean, we are to observe 2 things. First, the commandment of God: secondly, the execution thereof. The commandment is propounded, and then confirmed by strength of reason. It is propounded both by his parts, and by the manner of it. The parts of the commandment are three, distincty set down; first, touching the lepers, they must be put out from among thē, and have a place assigned unto them to dwell apart by themselves, out of the tents of the rest of the Israelites, lest by daily conversing with them, they should infect and corrupt others. Secondly, touching such as have running issues about them, of which we have spoken before, in the book of Leviticus, these also must depart out of the host. For albeit there were no fear of infection in these, as also in those that follow, yet there was a legal impurity, and a ceremonial uncleanness in them, putting them in mind of the foulness of sin. Thirdly, such as have touched a dead carcase, must also go out of the host; these were also unclean for a certain season. The first sort, to wit, of the lepers, was infectious: the two latter were accounted unclean and abominable, in respect of the law and ordinance of God that forbade those ceremonies, until the time of the restoring of all things: and yet some of them could not be avoided, as the touching of the dead.

These are the parts: the manner followeth, showing that this commandment is general, and toucheth all ages and sexes, young and old, male and female, Prince and subject, rich and poor, there must no partiality be used, God will have none of these unclean persons to be spared or suffered among his people, from the king that setteth on his throne, to the beggar that lieth on the dunghill. Hereupon Moses saith, both male and female ye shall put out, without the campe shall ye put them. And in the book of Deuteronomy, it is said, Take heed in the plague of leprosy, that thou observe diligently, and do according to all that the Priests & Levites shall teach you: as I commanded them, so ye shall observe to do: Remember what the Lord thy God did unto Miriam by the way, after that ye were come forth out of Egypt. She was the sister of Moses and Aaron, & had gone before the women in singing the praises of God, for their deliverance at the red sea; yet when she spake against Moses, she was shut out from the campe seven days, according to the law, All the days wherein the plague shall be in him, he shall be defiled, he is unclean, he shall dwell alone, without the camp shall his habitation be. The practice hereof we see in Gehazi, the servant of Elisha, because he had taken two talents of silver contrary to the will of the Prophet, he said unto him, The leprosy of Naaman shall cleave unto thee, and unto thy seed forever; and he went out from his presence a leper as white as snow. In the seige of Samaria by the Syrians, it appeareth that four leprous men dwelt out of the city, who for fear of that great and mighty host abode at the entering in of the gate, and were the first messengers of glad tidings, that the enemies had broken up their campe in haste and were fled away. When Ahasiah presumed in the pride of his heart to execute the priests office, the Lord smote the king, so that he was a leper unto the day of his death, and dwelt in a several house. Thus we see how this law was executed without all respect of persons or degrees and estates of men, high and low, bond and free, master and servant.

The reasons of the former commandment follow, which are two in number: the one drawn from the nature and condition of these unclean persons: the other, from the person and presence of God, The former reason concerning the foulness of the leprosy, in these words, lest they defile their camp, may be thus concluded,

The conclusion of this argument, is y ^e commandment it self mentioned in the 2 verse: so also is the second part in the end of y ^e same verse. The first proposition is to be supplied. The next reason, drawn from the Lord himself, in these words, I dwell in the mids of them, is thus concluded,

The parts of this argument are partly expressed, and partly understood, as we shown in the former that went before, and therefore need not be repeated.

Thus much of the commandment: the execution hereof followeth in the 4. verse, set down, first generally, and particularly. Generally, the children of Israel did so, Particularly, they put them out of the campe, as the Lord spake unto Moses. Now whereas the tents among the Israelites were threefold: one, of the Tabernacle: another of the Levites: the third of the Tribes: sundry of the Hebrews hold that such as were leprous were banished from them all three: that such as had running issues, were suffered in the campe, but neither in the court of the Tabernacle, nor among the tents of the Levites: and that such as were defiled by touching the dead, were only banished and excluded out of the court of the Tabernacle and the Tabernacle it self. But these are more curious speculations, then well grounded observations, whereof the Hebrew Rabbins are full, and seem to be overthrown in this place, where they are thought to be established, forasmuch as Moses joineth all these 3. together, and turneth them out of the host.

Before we proceed to handle the doctrines of this division, it shall not be amiss for us to answer one objection, which we will do briefly, and that is, whether God, in requiring the lepers to be put out of the campe, do respect the bodies of his people, or not? forasmuch as the leprosy was a contagious and infectious disease. I answer, I am not ignorant how diversely diverse men do carry this, and understand hereby, that God as a prudent and provident Lawgiuer, giveth wholesome counsel and direction, lest contagious diseases should creep among the people, and so infect one another. But this is too weak a conjecture and collection, & reacheth not to the purpose, nor attaineth to the intent of God, who respecteth the soul rather then the body. For he doth not in this place give counsel as a Physician that provideth for the health of his patient: but he dealeth as a Physician of y ^e soul, and therefore under these outward rites and ceremonies, he would train them up, & teach them to give themselves to holiness of life, to study to attain unto, and acquaint themselves with purity, and to beware of all filthiness and uncleanness. This appeareth in the example before set down of such as were driven from the company and society of men, being stricken with the leprosy by the hand of God. Besides, this reason is rendered of their casting out of the host, lest they should defile the campe in which the Lord dwelled. Lastly, we see that such as have issues in the flesh, & such as touch the dead, which are no infectious diseases, and the one no disease at all, are joined with the leprosy in this chapter, so that the drift & intent of God in this place, is, not to provide for the body, or to keep the people in health and strength, but for the soul, that they may be preserved from sin, & from the infection of sin.

Now, if any ask whether the disease of the leprosy be not contagious, and therefore whether it be not expedient, that all such as are taken and touched with it, should be barred and banished from the society of men: I confess this is true and convenient, & ought to be so: but this was not the chief and principal end that God respected, and therefore this is left to the Physicians and Masters of that profession to judge according to the rules of art and experience. God committed the matter to the Priests, that they should order all things according to the directions given unto them: it had been much safer to have committed and commended the matter to such as had judgment in that faculty.

Moreover, we must consider, that as this disease was foul and filthy, ugly and fearful, so there are three sorts of it named in the law, to wit, the leprosy of the body, the leprosy of the garments, and the leprosy of the house: so that it is most probable according to y ^e opinion of the learned, that the Jews in a proper and peculiar manner (unknown to us at this day, and unknown to the Jews themselves at this day) were troubled and tormented with this disease. Even as we, that are cast into the last age of the world, have diseases that follow some sins, which in former times, were not known to the Physicians themselves. And hereupon no doubt profane writers took occasion to devise sundry lies and slanders against, the whole nation of the Jews, as if it were hereditary unto them, and that all the posterity of Abraham were full of botches and blisters and itches, and therefore were driven out of Egypt by force, lest they should corrupt the rest with their infection. This forged surmise had ancient Authors to rest upon, and is as likely to proceed from the Egyptians themselves, a proud and haughty people, as from any other; who being ashamed of the plagues that were sent among them, and inflicted among them, and desirous to blot out the memory of the reproach of their nation, and of the vengeance of eternal God, turned the judgment of scabs & blisters that fell upon thē, from themselves, to the people of Israel, as if they had infected them, & were for that cause compelled to banish them out of Egypt, lest they should corrupt the whole country with their maladies. But if this had been the true reason of their departure, why did they retain them so long among them, and in the end, bestow upon thē silver and gold, jewels and precious stones, thereby spoiling themselves to enrich their enemies? or why did they persecute them with such hatred at the red sea, that themselves were drowned? Furthermore, among y ^e curses that God denounceth to bring vpō his people for the contempt of his word, & disobedience to his laws, he threateneth to smite them with the botch of Egypt, and with the hemrohds, and with the scabbes, and with the itch, whereof they should not be healed.

Lastly, if the people of God had been haunted and vexed with any such filthy diseases, the Lord would never have established such sharp and severe laws among them, the like whereof were not to be found among foreign nations, whereby such were separated from the company of men, as had any loathsome and noisome ulcers and sicknesses following them: yea, if any suspicion did arise, they were severed and sundered from the rest for a time, until the truth were thoroughly known, and found out, as appeareth at large in the book of Leviticus.

[Verse 2. Command the children of Israel that they put out, &c. ] Here we have a plain and express commandment of God, charging Moses to put out lepers & unclean persons from the Congregation. The Apostle Paul speaking of fornicators and incestuous persons that were unclean livers, unclean in body and in soul, useth the same word, Put out such from among you, 1 Cor. 5.13. thereby [Doctrine 1] showing what God intended by this Ceremony: the substance whereof teacheth this truth, namely, that obstinate sinners are to be cast out of the Church. All open offenders and unreformed persons by the dreadful and direful sentence of excommunication, as it were by the two edged sword of God, are to be cut off from the fellowship of the Church, and from all the privileges that belong unto the faithful. This ordinance of God hath good ground upon the separation mentioned in this place, which was not commanded as a civil policy to keep the whole from the sick, but as a part of Ecclesiastical discipline, inasmuch as the Priests the sons of Aaron had the whole knowledge of the cause, as well the shutting of them out, as the receiving of them into the host, as we shown by sundry examples before. There are that draw the original of this Church-censure even from Adam, whom the Lord cast out of Eden, and set an Angel at the entry of the garden, who by shaking the blade of a glistering sword, feared him from re-entering, and suffered him not to touch or taste of that tree which was a Sacrament of life unto him. The like do the Hebrew interpreters observe touching Cain, whom the Lord cast out and banished from the face of God, as the lepers were cast out of the fellowship of men. For what else is the face of God, but the place appointed for his worship, where he was wont to appear to the Fathers, and where Adam and his family met together to serve him and to sacrifice unto him? And all • his was before the law, when the sons of God were manifestly distinguished from the sons of men, Gen: 6.1. In the time of the Law, we have many ceremonies to this purpose. We see that the unclean were kept from coming to the Tabernacle, from entering into the Temple, from the partaking of the sacrifices, and from eating the Passover. So in another place, the Lord threateneth, that he shall be cut off from his people, that being unclean eateth of his sacrifice, and that the sacrifice shall profit him nothing, nor be accounted to him to take away his sin, but that it shall remain upon his own head. These are no obscure types & dark shadows, but lively pictures and patterns that represent unto us y ^e nature of excommunication. Let us come to the New Testament. The use of the keys to open and shut, and the words of binding and loosing, come directly to this purpose. And as this truth is taught by precept, so it is farther enlarged and warranted by sundry examples. Abraham is commanded to cast out the bond woman & her son, out of his family which was the Church. Hymenaeus and Alexander, concerning the faith made shipwreck, & are delivered up unto Satan, that they may learn not to blaspheme. The Apostle commandeth the Church of the Corinthians to purge out the old leaven, that is, as it is expounded afterward in plain words, put away from yourselves that wicked person. Wherein he alludeth to the law of Moses: such as were to eat of the Passover, were bidden to put leaven out of their houses, and to provide that no leavened bread were found among them. The Israelites were not to kill the Passover, before they had rid their houses of it. It was not enough for them, not to use, or not to touch leavened bread, but they were charged to remove it from them, and then they should be sure not to be partakers of it, nor to be tempted by it, to eat thereof. To these evident proofs, it were easy to add sundry other, but these are sufficient to show unto us, that open and obstinate sinners are not to be fostered in the Church, but to be put out of it.

The reasons hereof are diverse, and that in [Reason 1] diverse respects, both in respect of God, and in respect of the Church, and in respect of the offenders themselves. First, it would be reproachful to God and his son Jesus Christ, if they that lead a wicked and wretched life should be admitted freely to his Table, as if his people were a company or conspiracy of profane persons: whereas the Church is the body of Christ. If then his body should consist of such filthy loathsome & stinking members, the reproach of it, would redownd unto the head. The Apostle telleth the Jews that the Name of God is blasphemed among the Gentiles through them. If then wicked men should be suffered and cherished in the Church, the enemies of the Gospel, would take occasion thereby to blaspheme the Name of God, as if the Christian faith did either make men wicked, or did wink at wickedness, or did encourage them to live wickedly.

Secondly, by continual company with the [Reason 2] wicked, the godly are corrupted. We are all prone to evil, as Adam to lay hand on the forbidden fruit, we are ready to go out of the way: and when we have evil examples before our eyes, we soon take the occasion that is offered, as when fire and to we come together.

This reason is urged by the Apostle, 1 Cor. 5, 6, 7, 11. Your rejoicing is not good: know ye not that a little leaven leaveneth the whole lump? There is danger to the rest of the Church to retain among them evil men. It is a means to spread sin abroad into every part, until the whole body become abhominable, and therefore it is better that one member be cut off, then that the whole body of the Church should perish. The offender then is to bear the punishment of his sin, that the rest may be kept from sinning.

Thirdly, they are to be cut off, to the ende [Reason 3] that such as are wicked livers, may begin to be ashamed of themselves and their wickedness. It is profitable to themselves, that their ungodliness should be punished, that they by the feeling of God's chastisement may awake out of their sleep, who, by sufferance & winking at their sin, would grow more obstinate. This is the reason set down by the Apostle in many places. The incestuous person, that had committed such fornication as is not so much as named among the Gentiles, must be barred and banished from the city of God, and delivered unto Satan, for the destruction of the flesh, that the Spirit may be saved in the day of the Lord Jesus, 1, Cor. 5, 5. We must have no company with scandalous livers, that they may be ashamed. In like manner also heretics must be proceeded against, and cast out by the highest censure, that they may learn not to blaspheme.

Before we come to the uses, let us answer [Objection 1] a few objections, thereby to clear this point which hath been gainsaied and contradicted by many. First, there is objected against it, the Parable of Christ, Math. 13, 30. touching the tares, where the householder commandeth his servants to suffer the tares and wheat to grow together until the harvest, that is, the end of the world, verse 39. then shall the tares be gathered and bound in bundles to be burned, but the wheat shall be gathered into the barn. This they expound, as if Christ should command the Ministers not to excommunicate any of the wicked, but to tolerate them together with the godly. But this were to make Christ to speak with two tongues, and to utter things contrary one to another: for in the 18. chapter of that Gospel, he doth expressly command it to be practiced. Besides, we are not to sift every part of a Parable, but to mark the scope. Now, his purpose is not to set down the duty of the Ministers, but to comfort all the servants of God, when they behold public scandals and open offenses everywhere to arise, even in the midst of the Church, so that it cannot be clean purged; forasmuch as in the end it shall come to pass, that albeit notorious sins break out as ulcers in a body, yet all stumbling blocks shall be removed and taken out of the way, and all that work iniquity shall be cast into hell. This is it that he teacheth, chap. 18, 7. Woe to the world, because of offenses: for it must needs be that offenses come, but woe to that man by whom the offense cometh. And the Apostle saith, There must be heresies, that they which are approved, may be made manifest, 1 Cor. 11, 19. Here the faithful and hypocrites are mingled together in the Church, as wheat and chaff in the floor, and as good fish and bad in the net. When we see this, we ought not to be discouraged, but rather labor that we may be good Corn, fit to be gathered into the Lord's Garner, when he shall send his Angels to gather out of his kingdom all things that offend, and them which do iniquity; then he shall cast them into a furnace of fire, where shall be weeping and gnashing of teeth, Math. 13, 41, 42. That this is the drift of Christ, and the meaning of the Parable, appeareth by the interpretation that is given of it in that place, wherein he maketh no mention at all of those servants which are supposed to represent the Ministers: which, if it had been as these would infer, he would not have left out. But he insisteth chiefly and principally upon this, that when all things shall be dissolved, all offenses and offenders shall be gathered together, and cast as it were one bundle into hell. They then are deceived, that think it is not necessary to purge out the great and gross offenders. The Church is the City of God, excommunication is the sword: it is the School of Christ, this is the rod, as the Apostle calleth it: it is the Temple of God, this is as it were the whip, to scourge out such as abuse it & themselves: it is the body of Christ, this is as a medicine to cure the diseases of it: it is the vine and sheepfold, this serveth to keep the foxes and wolves from it.

Secondly, some object that it is not needful [Objection 2] under a Christian Magistrate, who is charged to punish such as live dissolutely and disorderously, inasmuch as he beareth not the sword in vain, Rom. 13. It belongeth unto him to take away life or limb, according to the nature and quality of the offense. What place then is there for excommunication and Ecclesiastical judgments? I answer, [Answer.] Christ hath settled this as a perpetual order in the Church, Math. 18, 17. If he shall neglect to hear them, tell it unto the Church: but if he neglect to hear the Church, let him be unto thee as an heathen man, and a Publican. Where, alluding to the custom of the Jewish Church, he showeth also, that the Christian Church cannot want this spiritual jurisdiction. These thē are not contrary, they stand well together, neither doth the one hinder or overthrow the other. Neither are we to think, that Christ pointeth out the civil Magistrate, when he saith, Tell the Church: as some suppose, but an Ecclesiastical Senate. Neither doth he mean when he saith, Except he hear the Church, let him be to thee as an heathen or a Publican, except he hear the Magistrate that is of the same faith and religion with thee, thou mayest go to law with him, as if he were an heathē or Publican, and have him before the Roman Magistrate that is profane. For Christ speaketh not only to the Jews that then lived, but giveth a remedy to be used at all times. The promise that followeth, whatsoever ye shall bind on earth, &c. belongeth not to one time, or to one place, or to one people, nor to the civil Magistrate, nor to civil wrongs; but pertaineth to the conscience, and had been impertinently & improperly added, if Christ had spoken of seeking civil remedy, against civil harms and injuries: which will farther appear by the reasons following.

First, if by the word Church, the civil Magistrate were to be understood, then y ^e words concurring in the text touching binding and loosing, and used elsewhere to the same effect touching opening and shutting, remitting & retaining of sins, showing the Churches power, do not signify spiritual power, but civil: but they do not so signify, neither were ever so understood of any until our times.

Secondly, the authority here spoken of was such, as the Disciples present should sometimes in person exercise and execute, for so Christ saith unto them, verse 18. Whatsoever ye shall bind on earth, shall be bound in heaven, & whatsoever ye loose in earth, shall be loosed in heaven. But these exercised not civil power, but spiritual jurisdiction: therefore this authority here spoken of, was spiritual, not civil.

Thirdly, Christ's words are in this place imperatiue, Tell the Church. Whosoever saith that these words are but permissiue, only suffering men so to do, and not imperatiue, enjoining the same, he goeth against the letter of the text and propriety of the words. But Christ commandeth no man to prosecute his brother civilly offending him, before the civil Magistrate. He commandeth to forgive him and to be ready to take another injury, rather then in law to pursue him, Math. 5, 40. Therefore, this action here in this sort enjoined and required at the offended brothers hands, in that Christ saith unto him, Tell the Church, is not a civil action, but must needs be a spiritual duty, whereby the offenders soul (abiding in sin, and so in danger to be lost) is to be recovered, if it may be by this means.

Fourthly, the ground and matter of this action (whereupon the whole is inferred) is not civil, for then it should more fitly have been named, 〈 in non-Latin alphabet 〉 , an injury: but here it is not so called, but it hath the express name of 〈 in non-Latin alphabet 〉 , sin. Therefore the remedy also is spiritual, and the means to bring it to pass.

Likewise, he teacheth a little before of offenses spiritual, and of the cure of them: then he showeth our duty of seeking and recovering even one brother going astray, comparing this to the seeking and recovering of a lost Sheep straying from the flock in the wilderness, which also is a spiritual affaire and business. These things being thus laid together, with the words immediately following, and both compared together; there is no show of reason, why it should not concern the same matter with the former, there being still one coherence and knitting up of the argument, and that most fitly in this discourse.

Lastly, Christ was no civil Lawyer, neither set any civil Courts and courses of law, neither was this his calling. But this was his office, to give order for his Church, and to establish the government thereof. Neither was there any special occasion to speak of civil going to law: here was no question put to him concerning any such matter, so that he should thus have answered nothing to the purpose. Wherefore, by these particular considerations we may conclude, that to take the word Church for a company of civil Magistrates, using civil, not spiritual authority, for a bench of Iusticers, or a Senate of Magistrates, hath no approbation of any author. In profane writers, it signifieth a whole ordinary assembly of people met together for ordering civil affairs, guided therein by some Magistrate. They then are very much deceived, that take the word in a civil sense, & understand it of civil proceedings.

Again, when the Apostle, speaking of the incestuous person, willeth him to be delivered to Satan, for the destruction of the flesh, they expound it of an extraordinary punishment inflicted upon him by the devil, whereby he tormented his body. Such a miraculous punishment was laid upon Ananias and Sapphira by Peter, and upon Elymas by Paul. But this is not the right interpretation & true exposition of this place. For albeit God oftentimes use the devil as his instrument, both to chastise his children, as we see in Job, and to punish the ungodly, as we see in Saul, so that the power of Satan is the power of God; yet this is not intended by the Apostle, as appeareth by the circumstances which may be observed in this chapter.

For first, he reproveth the Corinthians, that they had cherished a most wicked man among them, and had not long before put him out, as verse 2. Ye are puffed up: but he did not, neither could he reprove them, because they had not wrought a miracle, because the gift which Peter and Paul had as the Apostles of Christ, was not common to every Christian, nor to all Churches: therefore he reproved them because they neglected an ordinary duty.

Secondly, he commandeth them that themselves should take him away, saying, Put him out from among you: but it had been unreasonable to require a miracle at their hands, which he knew they were not able to work.

Thirdly, if he had intended such a miraculous action as they performed against hypocrites and enemies of the truth, what need had there been of a solemn assembly and consent of the Church? But in putting of him out, the Congregation had an interest, ver. 4. When ye are gathered together; &c: my spirit, with the power of our Lord Jesus Christ.

Fourthly, this appeareth also by the ende for which he was to be delivered to Satan, for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus; that is, that he may repent of his wickedness in this life, and so be saved in the life to come. This also is noted to be the end wherefore he delivered Hymenaeus and Alexander to Satan, that they might learn not to blaspheme, that is, y ^t they might renounce their heresies, and embrace the true faith, and so repent of their former impiety and iniquity. Therefore he would not have him smitten with sudden death, and taken out of this life, and so the time and gift of repentance to be cut off from him.

Fifthly, what it is to deliver to Satan, and to take away, the Apostle expresseth in other places; keep not company with them, with such eat not, purge out the old leaven, that they may blush and be ashamed, & so amend their evil ways.

Sixthly, if this had been meant of such extraordinary punishments, the Apostle might have done this by his Apostolical authority, and needed not to have troubled the whole Church with it.

Seventhly, that which the Apostle here commanded, the Church no doubt practiced: but they did not take him away out of this world by any miracle, neither delivered him to be possessed and punished bodily by the devil, but rather proceeded against him with the censures of the Church, as appeareth in the second Epistle, where he willeth them to comfort him being afflicted, to receive him being penitent, and to cure him being wounded.

Lastly, if he had willed them to kill him, he had willed them to rush into the Magistrates seat, which he would never do: for this is proper to the Magistrate alone that beareth the sword. Seeing therefore we have the commandment of Christ, and the practice of the Apostle, to warrant the sentence of excommunication, there shall always be place for it in the Church, even where the Christian Magistrate is settled & established. Paul would have them assemble together in the Name of Christ, that is, by his will & commandment: and afterward he showeth that the Churches office is to judge them that are within, albeit the Magistrate have a sword put into his hand by the ordinance of GOD. What then? There is a twofold sword, material, and spiritual; he taketh up the material sword, and striketh with it. The Church handleth the spiritual sword, which is the word of God: so that the Magistrate taketh away the wicked one way, the Church another way. The Magistrate killeth and taketh away life, if the cause require: the Church meddleth not with corporal punishment and shedding of blood. The Magistrate proceedeth directly according to the Laws against offenders, albeit they repent; because he respecteth the execution of justice, and the revenge of the dishonor done to God: The Church proceedeth not in that order, but observeth the degrees appointed by Christ, If thy brother shall trespass against thee, go and tell him his fault between him and thee alone, &c: and if the offenders repent, they are ready to forgive thē. For this is the mark whereat excommunication aimeth, and the end whereto it tendeth, y ^t the sinners being ashamed, may be brought to reap̄tance, & that such as live in the church might not be corrupted, forasmuch as a little leaven leaveneth the whole lump.

Lastly, it may be said that we should rather [Objection 3] labor how and which way to bring more into the Church, then to exclude any out of the Church. Men are ready to go fa •• enough out of it, but they return slow enough to it. We are to endeavor to call men to the Sacraments, w ^c are encouragements to godliness, rather then to keep them frō them for their wickedness. It is a sign we lack charity toward them, when we hide from them that which should do them good. I answer, [Answer.] it is our duty to do both of them, to wit, both to encourage them to godliness, and yet to keep them from them so long as they lie in open wickedness not repented of: not the first without the latter, nor the latter without the first, lest we be compelled to give that which is holy to dogs. Did the Lord himself want charity toward Adam, whē he sent him forth from the Garden of Eden, lest he put forth his hand and take also of the Tree of life, and eat, & live forever? The Sacraments of God cannot profit or help wicked men. The Supper of the Lord is only available and comfortable unto them which come worthily, to wit, with true repentance, with sound faith, and with unfeigned charity: touching others, it turneth to greater judgment and condemnation. This doth the Apostle teach, 1 Corin. 11, 27. Whosoever shall eat this bread, and drink this cup of the Lord unworthily, shall be guilty of the body and blood of the Lord. Is it not a work of charity to stay his course that is running into danger, and like to hurt himself? to hinder our brother from such an action as that he eateth judgment to himself, and maketh himself guilty of horrible sin? This were a strange kind of charity, to suffer a man to thrust himself through with his sword, or to cast himself down headlong from a steep Rock, when we may hinder him from so doing. The Apostle Jude giveth us other direction in his Epistle, that we should have compassion of some making a difference, and others save with fear, pulling them out of the fire. Wherefore, there is no wrong done to impenitent persons, if they be excommunicated, and consequently barred from the Supper: but rather a great benefit is bestowed upon them, and their salvation furthered by this means. Neither let any say, [Object.] that the Church usurpeth upon the Magistrate, and taketh from him his office. For if this were a good reason, [Answer.] it was never lawful, neither ever shall be, for the Church to excommunicate any offenders: because it belongeth to the Magistrate as his duty to punish offenses, whether he be a Christian, or no Christian. How then is it, that we take away this authority from the Church, in the time of a Christian Magistrate, and yield it to the Church when a wicked Magistrate is set over it, forasmuch as there is like reason and office of them both? If it be farther objected, [Objection.] that there are some sins which an evil Magistrate will not meddle withal, as blasphemy against Christ, heresy, and such like, as Gallio the Deputy of Achaia, accounteth the mystery of religion concerning Christ, a question of words and names, and professeth, he will be no Judge of such matters; whereas, if it were a matter of wrong, he would hear thē, Acts 18, 15. Wherefore, under a wicked and idolatrous Magistrate, excommunication may be used, not otherwise. I answer, [Answer.] from the lawfulness of it under a Magistrate that is no Christian, we cannot conclude the unlawfulness of it under a Christian Magistrate: for this is no good consequent, neither is it a sufficient cause against the express commandment and institution of Christ. The cause of the institution of excommunication is not the punishment of sin, but the salvation of a sinner, the edifying of the Church, and the glory of God. But the scope of the civil Magistrate and his office, is to punish sin, and respecteth not either the salvation or damnation of the sinner, so that albeit he repent, yet he spareth him not, but suffereth the law to proceed against him. The Church according to the doctrine of Christ, smiteth none with the spiritual sword, but such as are impenitent; and doth not this unto death, but unto life, and therefore receiveth them that repent. Again, the manner that they both use in correction is diverse: the Church correcteth by the word, the Magistrate by the sword, or such like outward punishment. To conclude this point, the use of excommunication ought to be perpetual in the Church, whether it have a Christian Magistrate or not, whether he do his duty, or do it not. For first, the doctrine of reproving our brother between us and him alone, as also of taking two or three witnesses, ought to remain in the church and have continual use, whether the Magistrate be a Christian or Pagan. Therefore that also which followeth, If he hear not the Church, let him be to thee as an heathen or a Publican, whereby the doctrine of excommunication is established, ought to be perpetual. If one part of this discipline stand in force at all times, then doth the other also, forasmuch as Christ maketh no exception between the one and the other. Again, it is lawful for the Church, whether the Magistrate be a Christian or no Christian, to loose them that are bound, and to receive into the Church such as are cast out for their contumacy and continuance in sin, when once they repent. Therefore also it is lawful to cast out, and to bind those that are impenitent: and as the first is always ratified in heaven, so also is the latter. For Christ without any difference or distinction gave both these jurisdictions & authorities to y ^e church, Whatsoever ye shall bind on earth, shall be bound in heaven: and whatsoever ye shall loose on earth, shall be loosed in heaven, Mat. 18, 18.

Lastly, where the causes of the Law are perpetual & universal, there the law must also be acknowledged to be perpetual and universal. But the causes of this power of the church, are perpetual & universal, as first the commandment of Christ, Mat. 18, 18. 1 Cor. 5, 5. Secondly, that obstinate sinners being made ashamed, may be brought to repentance. Thirdly, that no others should be infected by their evil life and corrupt example. Fourthly, because it is the ordinary office of the Church to judge them that are within. Therefore, the Church hath this authority, when it hath Christian Magistrates, as well as when it is without them.

Thus far touching the removing of objections. [Use 1] The doctrine being cleared from all doubts that might distract us, let us now come to the uses. And seeing there ought to be excommunication of scandalous and impenitent offenders, it should move us to inquire and learn what excommunication is, not as it is commonly used, but as it ought rightly to be practiced, to the end we may esteem of this censure and sentence, and stand in fear of it: Excommunication therefore is a sentence of the Church, whereby a member thereof, convicted of some grievous crime, and by no means brought to repentance, is driven out of the Church, and cut off from the communion and fellowship of the faithful, that thereby he may be driven to repentance. This description consisteth of diverse parts: first, it is a sentence of the Church: secondly, it must be executed upon him that is a member of the Church. Thirdly, the party delinquent must be convicted of some grievous crime or crimes. Fourthly, it stretcheth to him that cannot be otherwise brought to repentance. Fifthly, he is driven from the visible and outward communion of the Saints. Lastly, the end or use of it, is to make him ashamed that hath offended. These six several points touched before in the former description, have evident confirmation out of the word of God, which I will briefly prove, and then make use of every particular.

First, I say, that excommunication is a sentence of the Church. Our Savior commandeth to tell the Church, Math. 18, 17. Loe here, to whom he sendeth us. Again, he saith, If he hear not the Church, &c. So the Apostle speaketh, 1 Cor. 5, 4. When ye are gathered together in the Name of our Lord Jesus Christ; From hence we learn sundry points: first, such as are themselves out of the Church, and no true parts of it, have nothing to do with it. They have no authority committed unto them, and therefore whatsoever they shall do in this behalf, is of no force, and no better then a sword in a mad man's hand. The keys of the Kingdom of heaven are committed to the Apostles, and to their successors by Christ himself, that they should open the gates of heaven to the penitent and believers, & shut the gates of hell: on the other side, open hell to receive the impenitent, and shut up heaven against them.

Secondly, we are taught from hence, the honor and dignity of the Ministry, how great it is, to bind and loose offenders, to open and shut heaven, to remit and retain sins: so that it belongeth not to private persons. It is accounted, and most worthily, a miracle to be wondered at, that Elias did by his prayer shut up heaven, that it rained not on the earth; and again opened it, so that the heaven gave rain, and the earth brought forth her fruit. But this power of the Ministry is more marvelous, inasmuch as he brought only a temporal punishment of famine upon the land, but they inflict an everlasting judgment upon the unbelievers and impenitent persons. Great is the authority of Princes and Rulers of the earth. They may banish from their kingdoms such as are offenders, but they cannot banish and exclude any from the kingdom of God. They may bind the hands and feet of the body, but they have no power to bind the soul and conscience. The Magistrate may say, Take his body; but the Minister may say, Let him be delivered to Satan.

Lastly, we see from hence, that those Churches are deceived, that cast from them this holy ordinance of Christ Jesus: they are as a body subject to many diseases, yet want a sovereign medicine to cure them. For albeit they have the Christian Magistrate to assist them, and to resist evils: yet his judgment is external, not internal: he may punish, he cannot amend and reform. Every Church therefore ought to have this remedy, to take away evil out of Israel.

The second point in the description of excommunication is, that it must be executed upon him that is a member of the Church. For as it is the sentence of the Church, so it extendeth only to such persons as are professors in the visible Church, and have given their names to Christ, and submitted themselves to the doctrine and discipline thereof. This is expressly grounded upon the words of the Apostle, 1 Cor. 5, 11, 12. If any that is called a brother, be a fornicator, or covetous, or an idolater, or a drunkard, &c: with such a one eat not. For what have I to do to judge them also that are without? Do not ye judge them that are within? In like manner, Christ in the Gospel prescribing this spiritual physic to recover dangerous sinners, saith, If thy brother trespass against thee.

From hence we learn, what person is to be excommunicated, to wit, such an one as was called our brother, and registered in the number of the children of the church. For how can he be excommunicated, that is, cast out of the communion, who never was in the communion? Wherefore it belongeth nothing at all to those that are out of the church, as Turks, Persians, Jews, Pagans, and other Infidels, that were never baptized in the name of the holy Trinity, neither had entrance into the church. This censure concerneth such as are reckoned among brethren, and not accounted strangers from the faith, and aliens from the Common-wealth of Israel. Hence it is, that when Paul had written in an Epistle to the Corinthians, that they should not keep company with fornicators, lest they should think he wrote this of all the fornicators of this world, he expoundeth himself, that he understood it not of all wicked persons in general, for then they must needs go out of the world, but of such as were members of the church, and would needs be called brethren. These are they that give scandal to the enemies of God and his Gospel: through them the Name of God is blasphemed, the church is contemned & slandered, the word is reviled, the weak are offended, and the rest of the parts infected, and therefore deserve worthily ro be excommunicated. The church taketh care of all her children, she is as a careful mother and tender Nurse that hath promised to bring them up, & to see them rightly ordered and governed, and therefore ought to use all good means for their recovery, that their spirit may be saved in the day of the Lord.

Again, we are put in mind hereby of the folly and corrupt dealing of the Church of Rome, who directly cross the doctrine of the Apostle, and set themselves in the place and seat of God. For as they have defiled the most holy ordinances of God, the word, prayer, sacraments, and worship of God, so they have horribly abused the institution of excommunication, as we shall see farther afterward. The truth is, they have nothing to do with excommunication, they are fallen from grace, they have denied the faith, they have defiled themselves with Idols, they will not have Christ's righteousness imputed unto thē, they set up their own works, & seek justification by thē, they will not receive Christ to be their only King and Priest, they will merit salvation for themselves, and therefore they are not a true, but a false Church. But excommunication is the Churches right, it is none of theirs, that are not the Church: so that albeit they curse us and banne us every year, yet it hurteth us not, forasmuch as the curse that is causeless, shall not come. But suppose they were the true Church, and we out of the Church, (who hold all that refuse to be subject to the Popes supremacy, to be no Church at all) how cometh it to pass that they dare excommunicate us, who never were of their communion, and do not belong to their jurisdiction? They teach, we are out of the bosom of the Church; and Paul affirmeth, that the Church is not to judge them that are without: they are therefore abusers and profaners of this ordinance, even by their own confession. Let them either admit us to be parts of the true Church, or else remit us to the judgment seat of God, who judgeth them that are without. For as a Prince draweth out the sword against none but his own subjects, so is this censure to be drawn out against none but such as are subject unto it; that is, the Church. If the Church proceed any farther, it may be said unto it, Who made thee a Judge and Ruler over them?

Lastly, let not ungodly persons & atheists that are out of the Church, be encouraged hereby to continue in sin, neither let any envy their freedom and liberty, because they are not to be touched with Church-censures: but rather let them consider that they shall not escape scot-free; they have God the Father, high possessor of heaven and earth, a sharp and severe Judge against them and all their evil deeds: for thē that are without, God judgeth, who will give to everyone according to his deserts. Thus much of the second point.

Let us go forward in the description. The third thing necessary to be observed in excommunication, is, that the person offending be convicted of some grievous & heinous crime either against the first or second Table of the law. Hence it is, that the Apostle nameth, not only whoremongers, covetous, drunkards, railers, and extortioners, but also idolaters: so that as well heretics and worshippers of Images, sorcerers and enchanters, and such like brethren, as drunkards and adulterers, are to be excommunicated. In like manner, Christ himself expresseth not the several kinds of sins, for which the brother that offendeth, is to be excommunicated, but contenteth himself to say only in general, If thy brother trespass against thee. So the Apostle Paul teacheth, Tit. 3.10. A man that is an heretic, after the first and second admonition, reject. Hereby then we see, that a man is not to be excommunicated and put out of the Church for every trifle, or for every sin, but for scandals and offenses that are notorious. A master will not discharge out of his house a servant that hath served him, for every trespass: neither doth the Magistrate draw the sword for every breach of the law. So ought it to be with the officers of the Church. Again, excommunication must not be used at the first, but as the last remedy. A Chirurgeon accounteth lancing, searing, & cutting, a desperate cure. When he cometh to his patient, and findeth swelling and soars in the body, he doth not by and by proceed to cutting off an arm or leg: he useth first purging and other gentle means to try whether he can do any good that way or not. So should it be with us, according to the counsel and commandment of Christ, he requireth private admonitions & exhortations, private reproofs and rebukes: and then two or three with us, that in the mouth of two or three witnesses every word may be established. There is required of us, patience and much lenity, waiting whether he will by this means be amended. Lastly, we may gather from hence, that whiles sin is secret and unknown, no man can be excommunicated: but then only when it is made public and manifest unto all. Now then it is made public, when the Church is acquainted with it.

The fourth point in excommunication, is this, that it stretcheth to him only that cannot otherwise be brought to reap̄tance. The cause then, why the church is compelled to proceed so far against some of her children, is, obstinacy & impenitēcy. For when there is in such offenders, both open wickedness, whereby the Church is offended; & notable stubbornenes, whereby the church is contemned, so that they can by no means of the word publicly, & of y ^e admonitiō privately, be reformed, excommunication must follow of necessity, that hereby (if it be possible) some good may be wrought in them. Hereupon Christ himself saith, If he neglect to hear the Church, let him be unto thee as an heathen, or a Publican, Mat. 18, 17. Such therefore as have offended, and truly repent of their sins, giving evident testimonies of their unfeigned conversion, ought to be spared, & not censured: to be comforted, not terrified: to be retained in the church, not rejected & cast out of the Church. Secondly, this showeth that impenitency is a most grievous sin, and next to infidelity the greatest. For as faith is the mother of repentance, so is an unbelieving heart the cause of impenitency. Of all judgments that God bringeth upon the sons of men, none is greater then the want of repentance, to have an heart that cannot repent. To fall into whoredom & drunkenness are grievous sins, and wound the conscience, & weaken our comfort and assurance: howbeit to continue in them without feeling of them and turning from them, is worse then the committing of the sins themselves. This made the Apostle say, Despisest thou the riches of his goodness, and forbearing, and long suffering, not knowing that the goodness of God leadeth thee to repentance? But after thine hardness and impenitent heart, thou treasurest up unto thyself wrath against the day of wrath, and revelation of the righteous judgment of God. Among all the blessings of God given unto us, we must make great account of a soft and tender heart, which the Prophet calleth an heart of flesh, opposed and set against the stony heart. Such are soon checked and controlled. Lastly, we learn from hence to make a difference between sin and sin, and between sinner and sinner. All men fall into sin, and if we say, we have no sin, we deceive our selves, and make God a liar. Nevertheless, some are penitent sinners, they hate their sins, and do with might and main strive against them. They fight against them as against their enemies. Others, cherish sin in themselves, and are resolved to continue in them. They make no conscience of them, and cannot be brought to repent for them. Such are not fit to be held members of Christ, and Citizens of the kingdom of heaven, & therefore justly deserve to be cast out of the church.

The fifth point containeth and includeth in it the substance of excommunication, namely, that it driveth impenitent offenders from the visible and outward communion of the Saints from whence also it hath his name. Open sinners and scandalous livers are not worthy to live among the faithful, nor to come to public prayers, nor to be partakers of the Sacraments, nor to be admitted to the assemblies of the Church; forasmuch as they would profane all they touch, as Adam, the tree of life, and therefore was driven out of the garden. Hence it is, that Christ would have us account them as heathen and Publican's. The Gentiles for religions sake were enemies to the church, and therefore in religion the Jews were to abstain from their society & fellowship, whereas in common affairs of this life they were not so restrained. The Publican's were such as had received an office from the Romans (to whom the Jews were subject) to gathet tribute, being as it were Collecters of subsidies, tasks, and tallages impoled upon the Jews, who thought it unfit and unjust that they being the Lord's people, should pay tribute and custom to the Gentiles, as appeareth in the history of Hezekiah, and of Joachim in the books of the Kings, and by the question propounded unto Christ in the Gospel, Is it lawful to give tribute unto Caesar, or not? Wherefore they were accounted the enemies of the people, and the betraiers of their own Nation, they coupled them with sinners, and hated thē unto the death, albeit they professed the same religion, and oftentimes met together in the place of God's worship. They abhorred these, and could by no means brook & abide these men, who for the most part were extreme covetous and catch-polles, exacting more then was due for them to receive, or the people to pay: howbeit they hated them not as the enemies of their religion, but as men of a wicked & offensive life. The Apostle likewise decreeing and determining what should be done with the incestuous person, willeth the church to deliver him to Satan, to purge out the old leavē, and to put away from among themselves that wicked person. Heereby then we see, that these obstinate offenders are to be separated frō those good things which the Lord commandeth & communicateth in his church, as the word, sacraments, & prayers. These are holy things for holy and sanctified persons; but they are as filthy swine, to whom holy things may not be cast, and as dogs, to whom the children's bread doth not belong. Now one of the chiefest ends of the censures of the Church, is to preserve holy things in their purity, and to deliver them, as much as may be, from contempt. [Objection.] If it be said, the word is the ordinary means of salvation; if then they be denied the word, they be barred from the means of repentance. I answer, [Answer.] these are such as the bare word can work no good upon, and therefore they are unworthy of it: except peradventure when some part of the Scripture is expounded, and such doctrine delivered, as by all probability and likelihood may serve to bring them to repentance. To admit of them at such times, may seem not altogether unprofitable, as for example, when the Minister shall have or take occasion to handle excommunication, and to show what a fearful thing it is to be cast out of the Church, and to be delivered to Satan, the enemy of mankind, and to become his bondslave. Besides, they want not altogether the means of repentance, seeing they are privately to be admonished, not to be hated and counted as enemies, but everyone is to labor their conversion. This appeareth farther in these four points. First, we must love the persons of the excommunicate in the Lord, and thirst after their souls health. Secondly, it is our duty to exhort and rebuke them, so that albeit we love them, we must take heed we do not flatter them, and so harden them in their sins. Thirdly, we are bound to pray for those that are bound by the Church censures. We are not to pray with him, but it is required of us to pray for him, that God would open his eyes & turn his heart. Lastly, we are to assure him, that upon his repentance we are ready to embrace him and to receive him as a brother: forasmuch as there is joy in heaven for one sinner that converteth. Again, it teacheth us to avoid the conversation of such as are cast out of the Church, so far as we can, & are not by some necessary duty as by a band or chain tied unto them, as we shall farther declare afterward. To be familiar with such, giveth thē encouragement to continue in that dangerous and damnable estate. Lastly, we see it is the duty of the Church, to purge it of such offenders, as a corrupt body of gross and superfluous humors. We see in the time of the Law, they had in the Tabernacle, not only the Candlesticks and the Lamps, to give light: but also pots, pannes, shouels, beesoms, snuffers, snuff-dishes, & such like vessels and instruments as served to carry and convey away all filth and uncleanness from the place of assembly of the Congregation.

The Lord will have the dross taken from the silver, that there may come forth a vessel for the finer: neither will he have any root that bringeth forth gall and wormwood to be among his people.

Now we are come to the last, but not the least point to be observed in excommunication, which is, that the principal scope and end of it, is the salvation and recovery of the offender, and the bringing of him out of the wilderness into the sheepfold of Christ, frō which he wandered and went astray. By his repentance the knot is loosed, which before was strongly tied. It is a medicine, bitter indeed, but wholesome: unpleasant to the flesh, but profitable to the soul; as an hot iron that seareth and putteth to pain, but it tendeth to health: it worketh sorrow, but it is the godly sorrow that causeth repentance not to be repented of. The Apostle showeth this at large in his second Epistle to the Corinthians, speaking of the fruit of the excommunication of the incestuous person, it wrought many worthy effects of true repentance; he was ashamed of himself and of his sin, he had sorrowed greatly for it, and was very near to desperation, so that he willeth them to forgive him, to comfort him, to love him, and to receive him again as a Christian brother. Let no man therefore condemn this censure, or open his mouth against this ordinance of God, so sovereign, so profitable, so necessary: forasmuch as the Church casteth them out for a season, that it may receive thē again forever. Secondly, let no man condemn such persons as stand excommunicated; though we cannot admit of them as Christian brethren, yet they are natural brethren, & may belong to God's eternal election. The incestuous Corinthian was judged of many, and put out of the society of the Church; yet he was brought to repentance, & laid hold of the promises of the Gospel. We have this notable example commended unto us, that we should make good use of it. He suffered a grievous punishment for a grievous offense, but it was only to humble him, and to bring him to see his sin, which otherwise he could not, he would not. Lastly, we see that whatsoever power is given to the Pastors of the Church, is given to edification, and not to destruction, 2 Cor. 10, 8. God intendeth and the Church respecteth the destruction of the flesh, and the mortification of the deeds of the old man, but the salvation of the spirit in the day of the Lord. If then this ordinance work not this saving effect, it cometh through their fault that do abuse and contemn it.

Secondly, seeing obstinate sinners are to [Use 2] be excommunicated, it doth show unto us the fearful estate and condition of such as are justly excommunicated, & cut off from the society of the Church, and from the company & communion of believers. They are dragged as dead carcasses out of a City, that others should not be annoyed with the stench and contagion of them. This may appear unto us by many particulars.

First, they have their names blotted out of the number of the people of God, Gen. 17. Luke 6, 22. This maketh their names to rot, & as dead branches to wither away. No man looketh vpō them but with remembrance of their sin, & with terror and detestation thereof. This is the highest punishment in y ^e church, it is as a piercing thunderbolt cast down from heaven upon the heads of dissolute livers and incorrigible persons. What greater honor can there be, then to be the sons and daughters of God, whereby God is made their God? as for others, they are cut off from his protection, they can look for no blessings to come from him, but all plagues and curses to overtake them. This is a misery of all miseries: for as he is the God of his people, so he is a consuming fire to burn up all his enemies. If then we be his people, he loveth us, he defendeth us, he heareth us, he receiveth us, he honoreth us: if not, he hateth us and withdraweth his grace from us, he leaveth us as a prey to our spiritual enemies, and clotheth us with shame as with a garment. For as the Psalmist pronounceth that people blessed, whose God is the Lord: so we may truly affirm on the contrary, Cursed is that soul y ^t hath not the Lord for his God. So thē, the excommunicate are contemptible persons, and as it were outcasts, the shame of men and the contempt of the people. They are the sons of the earth, and may worthily blush to have any of God's servants look upon them. They may wander up and down in the night times, like Owls that hate the light, but may be ashamed to come out of their houses in the day. It were happy for thē if no man did know them, or did speak of thē; whereas now they are never remembered without a brand of reproach. All men point at them in the streets, and are ready to hiss them out of their sight. No man regardeth them that regard not the Lord and his law.

Secondly, the sentence that is pronounced on earth, is ratified in heaven. These men think and persuade themselves that they have to do only with men, and so shake it off and set lightly by it, that it might not fit in their conscience: but being justly pronounced against them in the Consistory of men, it is strongly confirmed in the highest Court of Heaven, as Christ testifieth, What soever ye shall bind on earth, shall be bound in heaven. Let no man therefore diminish his sin and lessen his disobedience, as if it were done only unto men, or published only by the Minister, forasmuch as the Lord verifieth the sentence pronounced by him. For Christ Jesus is the Author of it, 1 Corinth. chap. 5, ver. 4. the Corinthians being charged to put out from among them him that had offended, must do it in the Name, that is, by the commandment of CHRIST. It is no device & invention of man, for then it it might be either contemned, or less esteemed; but it is the sentence of the great Judge, more fearful then the message of death, instituted of him for the recovery of such as are fallen, and he will make all his ordinances available and sufficient to accomplish his will. The end of it is not, to make him that was our friend, to become an enemy: him that was our brother, to become an alliant: him that was in the covenant, to become a stranger to the covenant: but the use of it rather is, when a man is become an enemy, to reconcile him unto us: and when he hath made himself a stranger from the covenant and Church of God, to call him back to an holy communion with us. For the Ministry of the word, and the discipline of the Church, do tend to the salvation of men, as we noted before. If the Ministry of the Gospel fall out to be the savor of death unto death, it is not the proper effect of the Gospel: the fault is in them that perish, and are of old ordained to destruction, 2 Cor. 2, 15, 16. So then, this censure shall not be without his effect one way or other, but shall work either the destruction of the impenitent, or the salvation of the penitent. Seeing therefore God himself ratifieth this solemn sentence, we should stand in fear of it, & take heed we contemn it not. Let it move us unto repentance, being assured that it shall not be in vain. Is not the prisoner afraid of the sentence of the Judge? and when that is published, doth he not cry out for mercy? When the Lyon roareth, do not the beasts of the forest tremble? Let us not therefore be more senseless then the Ox and Ass, then the Horse and Mule that are without understanding, but tremble under the mighty hand of God's chastisement, as the child under the rod, considering, that when the Minister pronounceth the sentence on earth, God denounceth judgment from heaven, and threateneth to perform it to the utmost.

Thirdly, the excommunicate are barred from the Word and Sacraments, and from the prayers of the Church. The word can do them no good, the sacraments would do them hurt, we cannot join with them in prayer, nothing will prevail with them. We cannot bless them & salute them in the Name of the Lord. We pass by them without acknowledging any fellowship or brotherhood with them, neither do they which go by, say, The blessing of the Lord be upon you, we bless you in the Name of the Lord. They are swine that must be kept from the food that God hath prepared and provided for his children. Who doth not account the state of Nebuchadnezzar, most wretched and lamentable, when for his pride and presumption against God, he was driven from the company of men, and did eat grass as Oxen? He that before was fed with the fattest and finest of the wheat, when his heart was lifted up, and his mind hardened, had his glory taken from him, and was deposed from his kingly throne. But the conditiō of these beasts is worse, they want the food of eternal life, and are fed with husks; they are not suffered to sit at the Lord's Table, nor to be in company with his people. They are as runnagates and fugitiues from the face of God, as Cain. They are possessed in a fearful manner with Satan, as Judas. The Spirit of God is departed from them, and an evil spirit is upon them, and vexeth them as Saul. Their hearts are hardened, and they are turned into stones, as Pharaoh. They are stinking channels and filthy sinks, and are swept away like dung, as the house of Jeroboam. They are most profane, and have sold their birthright, as Esau. They say in their hearts, there is no God, like the foolish atheists. They pray not unto God, and if they should, their prayers are not acceptable, but abhominable. All that they do, is rejected and despised, so long as they continue in this estate. If these things were duly considered, as hitherto they have been opened unto us, and that they had eyes to see them, they might be all-sufficient to break their stony and steely hearts in pieces, and to enforce them not to remain one hour in this condition. But behold, yet greater things and more fearful then these.

Fourthly, our Savior teacheth, that they are to be called and accounted as the heathens and Publican's, Mat. 18, 17. We see then, what we must account of them, no otherwise then Christ hath taught us, though they were our wives, or our husbands, or our children, or our servants, or our kinsfolks, or our friends, they have their names given unto them, they are no better then the heathen and the Publican's. He speaketh in these words according to those times, as if it were said to us for our better understanding: Let him be to thee no longer a Christian brother; let him be no part nor member of the Church; account him no faithful person, but as a Turk or Sarazin. We glory in the name of Christians, but such are not to be held in the number of them, but are as rotten members to be cut and pulled from the body. The heathen had no communion with the Jews, nor the Jews with them in matters of religion. The Publican's were men given over to covetousness, unrighteousness, extortion, oppression, and to all kind of iniquity. If a man should meet them, and tell they are as the Pagans and Paynims, or call them Publican's & sinners, they would scarce endure it, they would be at defiance with him, they would think they had wrong offered unto them. Nevertheless, we hear and cannot be ignorant, what Christ hath pronounced with his own mouth; shall he say, that if these cannot be gained, neither by the private admonition of the brethren, nor by the public warning of the Church, Let him be unto thee as an heathen man, and a Publican: and shall we be afraid to speak as he speaketh, to cal them as he calleth, and to name them as he nameth them? These are as true & as fit names for thē, as that which they received at their baptism. If they be ashamed of the names, let them also be ashamed of their sins: and if they scorn to be branded and up braided with them, let them consider the cause which maketh them to deserve them. Wherefore, all excommunicate persons are infamous, and of evil note. Every man must think of them, and speak unto them, as they deserve, that they seeing how others are ashamed of them, may learn at last to be ashamed of themselves.

Fifthly, the Apostle teacheth, that such are to be delivered over to the power of the devil, that they may be known not to be the members of Christ, but limbs of Satan: neither to be heirs of heaven, but inheritors of hell: not under the protection of GOD, but in the power of the Prince of darkness: forasmuch as such as contemn the admonition and reprehension of the Church, have lost the communion of Saints, and are become the bondslaves of the devil. This we see very plainly, 1 Cor. 5, 3, 4, 5. For I verily as absent in body, but present in spirit, have judged already, as though I were present, concerning him that hath so done this deed, In the Name of our Lord Jesus Christ, when ye are gathered together and my spirit, with the power of our Lord Jesus Christ, To deliver such a one unto Satan, for the destruction of the flesh, &c. So was Hymenaeus and Alexander delivered unto Satan, that is, cast out of the Church of Christ. The reason of this manner of speaking, is this, because Christ is the head of the Church, and promiseth that he will be our King, and maintain us by his power. Wherefore, whensoever we are cut from the Church, and have Christ no more to be our head, needs must we be laid open and naked as a prey, to the tyranny of Satan. For Christ reigneth among his own, he keepeth his sheep in his fold; such as wander from it, are left to be devoured of the wolves. He speaketh of two persons whom he singleth out for examples sake. We are not so moved with judgments as we ought to be, and therefore it is requisite, that we have some men set before our eyes, that we may consider better of our selves and learn to walk in fear before him, and carefully to take heed to our ways. And if by this separation from the Church, and deliverance to Satan, they be not reformed, yet it shall shut their mouths, and bridle their tongues from speaking evil against God and his truth, and preserve the Church in purity and verity. For to this end he setteth a note of infamy upon them, and brandeth them with a mark in the forehead, (as we see malefactors burned in the hand) that they might no longer be of any eredite, either to hinder the salvation of the godly, or to draw the weak to destruction. If any man had the question asked of them, whether they would willingly be delivered over to Satan, to have him their Lord to rule them, their Prince to lead them, their God, to have the whole government of them, they would shake and tremble at the thought of it. For who would openly profess himself to be the servant of such a master? & the bondslave of such a tyrant? Notwithstanding, this refusal and denial in words, all excommunicate persons must know, that while they remain out of the Church as filth cleansed out of the street, or as dung swept out of the house, they are committed to the custody of Satan, as prisoners to a Jailor, who will keep them safe and sure if possibly he can. For who reigneth out of the Church but the devil? The world is his kingdom, and their hearts are his throne, where he sitteth as in a principality. These men, so long as they continue thus separated, cannot be saved; forasmuch as out of the Church there is no salvation, but a fearful looking for of judgment, and fiery indignation which shall devour the adversaries.

Sixthly, this also serveth to note out the most fearful and dreadful condition of all excommunicate persons, because, being cast out of one Church, they are banished out of all churches. All are to take them as Gentiles and heathen men, wheresoever they live; all are to shun them, among whomsoever they come. This point also notably showeth the greatness of their punishment, and serveth to add somewhat to the heap of their judgments. When they are cast out of one Church, if they might be received into another, and by changing their dwelling, be admitted as members of y ^t Church, it might much mitigate the sharpness of the censure; for that were but as it were to leave one house and betake them to another, as a stranger that is driven out of one chamber, and lodged in another. But it is not so with them. The Churches throughout the world, as loving sisters, do hold communion one with another, whom one receiveth, all do receive: whom one rejecteth, all do reject: and such as have dealt otherwise, have been sharply reproved, as were easy to be shown out of sundry Histories, Fathers, and Councils, if it were expedient or necessary. If a servant that belongeth to one certain family, did certainly know, that being cast out from thence, he could be received nowhere beside, it would make him careful to please his master, and fearful to offend him. If a man that hath his dwelling in a house where he is well entertained, did know that if he should be turned out of it, he could be suffered to dwell in no other place, but must wander up and down as a sheep from the sheepfold, it would make him make much of that house, and to take heed he were not removed and displaced out of it. Thus should it be with everyone of us; the Church is God's house, and his children are of his family: if we be put out of it, as a servant turned out of service for his misbehauior and misdemeanor, whither shall we go? or who shall receive us? we must say as the disciples did to Christ, To whō shall we go? thou hast the words of eternal life, John 6, 68.

The Churches of God have all cast him out, whom one hath cast out: and therefore he is become a member of Satan, and a limb of his Church. For as God hath his Church, so the devil hath his chapel. If we be not parts of the Church of God, we belong to the Synagogue of Satan. It were good therefore that all those that are Church-officers would look to this, and have a great care that no excommunicate persons, such as they hear or know to be excommunicated in other places (as well as those that dwell among themselves) do shroud in themselves as the guests that had not on his wedding garment came unto the feast, Mat. 22, 12. When they are cast out of the Church, and cannot resort to their own parish, they betake themselves to other, being ashamed to be of no Church: albeit so long as they stand in that estate, their hearing and praying are abhominable. Let not us therefore harbor any such unruly and disordered persons, who shake off the cords of discipline from their shoulders, & suffer not themselves to be tied with any chains of order and obedience.

Lastly, to these things we might add sundry decrees and constitutions established by human laws and ordinances of Princes; the which albeit they be not instituted of God, and expressed in his word, yet they are not contrary to the word, but serve to add farther strength to these things, and to set forth the horrible and hideous condition of such persons as are put out of the Church: to the end that such as will not be won by a love of the word, may by increasing of the punishment, & as it were by doubling of the strokes, be made to stand in more fear. They are reputed as outcasts and outlawes: we heard before, that they were out of God's protection: now we must understand, that they are out of the Princes protection, and have no benefit by the law. Others shall have actions against thē, but they against none: others may sue them, and recover their right from them, but they can wage law against none. They are not allowed to dispose of their goods, and to make their last will and testament to set their house in order. They are not thought worthy to be witnesses to testify any truth: for whatsoever cometh out of their mouth, is holden either false or suspected. They are not to be buried in Christian burial, but as they are out of the Church in their life, so they should not come near it after their death; and as they would not live among the faithful, so their bodies should not lie among the faithful, nor come into the sepulchers of their fathers, that they might not be honored either dead or alive. Thus standeth the case with these wicked mē, this is the fearful condition of such as are justly excommunicated: they are shut out of y ^e Church (where only salvation is to be sought and can be found) as heathens and Turks; they are accounted as dogs and swine, to whō holy and heavenly things do not belong: they have no title or interest to the kingdom of God: they are excluded from Christ, & remain under the subjection of Satan: they have no right in the privileges of the Church: they have not God for their Father: they have not Christ for their Redeemer and Savior: they have not the holy Ghost for their Comforter and Sanctifier: they have not the Church for their mother: they have not the faithful for their brethren: they have not the Angels for their guard: they have not the use of the word and prayer with the Saints: they have no remission of sins, and therefore can look for no resurrection to life and immortal glory: for that they are in worse case then dogs, then swine, then toads, then serpents, while they stand in that heavy state. They are bound on earth, and therefore do remain fast bound in heaven. We have profited well, if we have learned to fear the bloody stroke of this censure, which woundeth deeper then a two edged sword. If any say, how can the Church of God deal thus toward any, [Objection.] which is a loving and tender mother, not an unjust stepmother? I answer, the Church of Christ is not only a tender mother to the obedient, [Answer.] but a sharp executioner against the disobedient, having vengeance committed unto her of God, to correct and punish, nay, without repentance utterly to destroy. Hence it is, that Solomon in his most excellent song, describeth it to be comely as Jerusalem, and terrible as an army: and Psal. 149, 6, 7. Let the high praises of God be in their mouth, and a two edged sword in their hand, to execute vengeance upon the heathen, & punishments upon the people. Hence also it is, that Jude exhorteth the church, in taking pity of some, to save others by fear, pulling them as it were out of the fire. But the Church in those days had no other means to strike any fear into the hearts of stubborn persons, & obstinate offenders, that were as it were firebrands half burnt and consumed, but by this Ecclesiastical punishment. Such are to be cured with mercy & compassion, as sin of ignorance and infirmity: but such as otherwise are incurable, must be terrified & affrighted as it were with the stroke of a thunderbolt, and the flash of a lightening, and the force of a sword, that if it be possible, they may be saved with fear and terror. True it is, the means of fear are two, the one civil, by the power & authority of the Magistrate, who beareth not the sword in vain against offenders, as the Apostle teacheth, If thou do evil, be afraid; for he beareth not the sword in vain, for he is the Minister of God, a revenger, to execute wrath upon him that doth evil. This means, which is in it self an wholesome preservative, the Church wanted at that time, and therefore it cannot be understood in this place. The other means is spiritual which indeed is y ^t which the Apostle: meaneth, respecting the soul, not the body. This is of three sorts, and all of them have their proper time, and place, and use, and object, according to the nature of the offense, and party offending, to wit, admonition, suspension, and excommunication. The first is admonition or exhortation to amendment, which also is joined with reprehension and denunciation of God's judgments against the party not repenting. This is done with words alone. The practice hereof we see in God toward Adam, Gen. 3, 11, and toward Cain, Gen. 4, 6, 7. The abuse of it we see in the high Priests & Scribes Acts 4, 18. who threatened the Apostles streitly, and commanded them not to speak henceforth, nor teach anymore in the Name of Jesus. This is the beginning and first degree of the Church-censures. The second proceedeth farther, and that is suspension, which taketh place when the former taketh no place. Suspension is a punishment inflicted, whereby the offenders are for a time barred from the Lord's Supper. This is not a separation from all the holy things, but from some only: which howsoever those of the separation that are fled from us, scoff at and deride, yet it hath good warrant and sure foundation out of the word. And as it is an higher censure then admonition, so it is lower then excommunication. Of this the Apostle seemeth to speak, 2 Thess. 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, yet count him not as an enemy, but admonish him as a brother. The person excommunicated, must be counted as an heathen and a Publican, the party suspended as a brother: these two, to be accounted as an heathen, yet respected as a brother, cannot well agree together. This was shadowed out in the book of Leviticus, by the ceremonial law, chap. 13. where the Priest is commanded to judge of the plague of leprosy, if at the first the leprosy did not appear manifestly, by such signs as are there described, he should shut him up seven days: and at the seventh day, he should look upon him again: and if as yet it did not appear plainly and evidently what it was, he was to shut him up seven days more, and afterward should pronounce him clean or unclean, according as he should find by the tokens and arguments prescribed in the word of GOD: even so in judging of the spiritual leprosy, the like wisdom or rather greater is to be used by the Governors of the Church under the Gospel. If a brother should be vehemently and publicly suspected to have committed some notorious crime, to the dishonor of God, to the wounding of his own conscience, and to the scandal of the Church, and thereupon the Church-Governors after citation of him, should enter into the examining of the matter, and at the first, find only great presumption, or some cause of suspicion or probable conjecture, but no plain or manifest proof against him; it is meet they take farther time for more certain trial of the matter, and in the mean season suspend him from the use of the Sacrament, but not frō hearing the word, until it may farther appear and better be gathered (if it be possible) whether he be guilty or not guilty: and charge the faithful to have no fellowship with him, that he may be ashamed. The third censure is excommunication, which is a separation from all holy things and the privileges of the Church, casting out of their public communion and private fellowship, such members as openly offend by some grievous crime, because to their sin they add the obstinate contempt of the admonitions given unto them: to the end themselves may be ashamed, and others warned & feared by their example, and kept from the like infection. We are forbidden to eat and drink with such, if they be known to be so: and to keep company with them familiarly, as their friends, fellows, and companions: for this were to be one with him that is as an heathen and Publican, and delivered up to Satan. Seeing then, this censure is so full of horror and terror being used according to the word of God, it followeth, that they which do not reverence and regard it, are desperate sinners, of whom we can have little or no hope so long as they continue without the public means of salvation. They are as it were the forlorn hope, and near unto destruction, while they lightly esteem this sword drawn out against them, or do make a sport at it, or are not humbled by it, or seek not to be absolved from it. They that are thus minded, stand not in fear of God or the devil: they regard neither heaven nor hell, neither salvation nor damnation. They are under God's wrath, and yet feel it not: they dwell in the suburbs of hell, and yet know it not: Satan hath set up his throne in their hearts, and yet they see it not: they are shut out of heaven, and yet they mourn not for it: they are captives and bondslaves under sin, and yet they have no desire to be restored into the liberties of the sons of God, nor any care to have their lives reformed. They cast up a savor in the nostrils of God & men, which annoyeth the house with the loathsome and filthy stench of it. Such as are hotly pursued by enemies, and fly to some Citty for succor or sanctuary, if the gates be shut against them, they are left as a prey to the mercy of others that are merciless. God hideth those that be his, in his Tabernacle, and keepeth them safe as it were under his wings: but these are delivered up to the devil, who governeth them and worketh in them, yet (alas) they are not afraid to serve such a master. God hath left them and forsaken them, who have left and forsaken him, and even shut up heaven gates against thē, as it were with strong bars, which were enough to astonish them, if they had any life of God's Spirit in them: notwithstanding, all this cannot enter into their dead hearts.

God give them grace (if they do belong unto him) to think upon these things, and seriously to consider of them in their hearts, while the acceptable time is: if not, he will glorify his great Name in their confusion, as he did in the destruction of Pharaoh, Exod. 9.16. And we that hear these things this day, must perform these four things. First, we must mourn for them as for the loss of a member, though themselves do not: and pray for them earnestly, to him that hath the hearts of all men in his own hands, that he would open their blind eyes, albeit they cannot pray for themselves. Secondly, we must beware and look to our selves that we come not into that estate. Happy is he, whom other men's harms can make watchful. Thirdly, we must take heed we be not a means to harden them in their sins, but seek to reclaim and recover them. While they stand in this desperate estate, we must have no delight in them, but shun them and avoid them. What greater means can there be, to move such to repentance, then for them to mark how everyone shunneth them, and separateth himself from them, and accounteth them as Turks and Pagans, and no better? The incestuous person that was at Corinth, being thus censured, and delivered for a time unto the power of the devil, (then which what could be more fearful?) being, I say, thus thrust out of the Church and banished from the liberties of it, and abandoned of all good men, and seeing himself in a manner forsaken, that none would keep him company, or vouchsafe once to drink with him, began to bethink with himself what he had done for which he was shunned, and shamed, and abhorred.

Then he was thoroughly touched with sorrow for his offense, then he asked forgiveness of the Church, then he desired to be restored, and the Apostle writeth to the Church in his behalf, sufficient to such a man is this punishment which was inflicted of many: so that contrariwise they ought to comfort him and forgive him. Lastly, we must be careful over our ways, that we do not commit close and secret sins, which we may keep from the sight and knowledge of the world. For albeit the Church judgeth them that are within, yet it cannot judge such sins as are hidden in darkness, for that were to judge before the time. Nevertheless, we must know, that albeit we be not bound on earth, yet we may be bound in heaven; as on the other side it may fall out, that we may be bound on earth, and yet not be bound in heaven. For such as are appointed to handle the keys, may take a wrong key, which will neither open, nor shut. But albeit all men should acquit us, and discharge us, yet if sin remain upon us unrepented of, God will not remit us, or loose us, we stand bound in heaven. God cannot err or be deceived, man may: for he often bindeth those that should be loosed, and looseth them that should be bound; as the Pharisees cast him that was borne blind, out of the Synagogue, who deserved better to be in the Church, then themselves.

Thus they are stricken with the edge of the sword, that have done nothing worthy to be touched with the back of it. Notwithstanding, whatsoever befalleth us among men, we must remember that so often as we harbor any notorious sin or sins in our hearts, and can carry them away cunningly, that none can condemn us or accuse us, yet as they are registered in the book of our conscience, so they are sealed up in heaven, and bind us to undergo everlasting punishment, except we repent. Many escape in this world, but none shall escape in the world to come: many sinners are not known of men, but none can be unknown to God, before whom all things are naked and open: here they may walk and iet up and down as free men, but when the Lord shall come to judgment, and make the counsels of the heart manifest, he will bind them hand and foot as poor prisoners, and cast them into destruction, where shall be weeping and gnashing of teeth.

Thirdly, this serveth to reprove sundry abuses [Use 3] that are crept into this holy and wholesome ordinance of God. There is no ordinance so just, but it may be abused, as we see in the word and Sacraments. First, it reproveth the Church of Rome, and all other Churches that doth draw out this sword of God upon every light and slight occasion. He were not worthy to have a sword committed unto him, that would always have his hand upon it, ready to pull it out. For as Christ our Savior speaketh concerning diuorse between man and his wife, It is not lawful for a man to put away his wife for every cause; so may it be said touching excommunication which is a diuorse between a Christian and the Church, that it is not lawful to cast out a member of it for every cause. It is a spiritual banishment from the city of God, and the privileges thereof. No incorporation taketh away the freedom of the city and the liberties of it for small matters, it is for some heinous crime: so should it be in the Church of God, none should be denied the benefit, and as it were the enfranchisment of the Church, except by his offense and obstinacy therein, he have made himself unworthy and incapable thereof: All laws should not be written with blood: nor all offenses take away the liberties of the Church. No Judge will draw blood, and take away life for every cause. It is the next way to bring this high ordinance of God into contempt, where this divine justice is executed for toys, and becometh as the fools dagger, that is always ready to be pulled out, to strike the standers by for triflles. Matters of smaller weight and importance, are to be censured by admonition, and reprehension, and are not to be punished with this fearful sentence, then which there cannot be a more fearful. All the abuses of this ordinance proceed from the Church of Rome, and are as it were the tail of that beast. A Surgeon that for every swelling, & all superfluous proud flesh, would cut off a member, were not worthy nor fit to be so much as an horseleech, nor to have our swine committed to him. The abuse of this that now we deal withal, was practiced in the Jewish Church, John. 9.22.23. and 12.42. and 16.2. and it creepeth also into other Churches, among whom many times not only the good are punished, but also the bad are tolerated. When this is used against any without just cause and good advise, as for default of appearance or want of payment, it is no longer a sharp two edged sword, but as a leaden dagger, or paper shot, or painted fire, if it be so good. It is but a show or shadow of excommunication, which maketh it indeed ridiculous and contemptible, and not feared of any as it ought to be, if it were rightly administered and executed. Many times also it falleth out, that such are not able to pay the fees and demands that are required of them, who deserve rather to be pitied, then to be punished so deeply.

Hence it is, that in the Church and courts of Rome they censure those that make default in appearing or in paying, when as in y ^e mean season they leave adulterers, drunkards, railers, oppressors, incestuous persons, and such like altogether vnpunisht. Again, as all things are set to sale among them, and bought, and sold for money, so these covetous merchants, these spiritual, or rather carnal judges, bind for money, and loose for money, playing indeed fast and loose with the souls of men. They excommunicate out of the Church for money, and they receive into the Church again for money. They keep a market or rather a solemn Faire to set forth and sell, and send abroad their pardons and indulgences, absolving men from their sins at their own pleasure. They never regard whether they repent or not, but whether they have money, or not: they say not unto offenders, Repent of your offenses, but, Pay your fees and be gone, discharge the court and get you hence. It is noted touching Irenaeus, that he earnestly reproved Victor Bishop of Rome, because he went about to excommunicate many Churches in Asia, not for matter of heresy or apostasy, neither for any other cause then this, that they would not agree and consent with the Church of Rome, in the celebration of Easter.

Thus we see how that Church was always prone to draw out this censure for things indifferent and matters of a mean nature, like quarrellers that have their hand upon their dagger for every word speaking. Again, as it is an abuse through lightness and rashness to pronounce and denounce so sharp a judgment, to cut off offenders as a razor from the body of Christ, without just & weighty cause: so it is a great fault, when through remissnesse and negligence, this wholesome severity is not executed. Thus partly through levity, and partly through lenity due discipline is omitted, when just occasion requireth it should be practiced. For as letting of blood is not to be used for every cause, so to preserve life it is to be used. Great is the reverence that is to be used when we come to any of the exercises of our faith and religion, and therefore the mysteries of God and godliness are not through great licentiousness, and without any punishment to be profaned, and so holy things to be prostituted and set open to adulterers, fornicators, drunkards, blasphemers; contentious persons, and to all kind of vicious and sinful livers. This were as Christ our Savior teacheth, Matth. 7.6, To cast precious things before dogs and swine. For as it is an offense to denounce the sentence of excommunication when it ought not, and where it ought not: so is it also, not to denounce it both when and where it ought. As justice is one of the sinews of the Common-wealth, so is it of the Church.

Beside this, there is also another danger to the Church it self. For it is to be feared, lest the rest of the body be infected with the same contagion, forasmuch as one scabbed sheep infecteth the whole flock: yea, themselves that be such, do heap up and double their condemnation, when they presume to come without repentance to the Lord's Table. This fault was found by Christ with the Church of Pergamos and Thyatira, Revel. 2.14, 15, 20. It had those among them that maintained the doctrine of the Nicolaitans, which thing Christ hated: and suffered the woman Jezebel to teach and to deceive his servants, to make thē commit fornication, & to eat meats sacrificed to idols: w ^c things ought not to have been winked at. It is the duty of the Church to purge the body from such, and to ease it self of them. It is worthy counsel given by the Apostle, Hebr. 12.15. Look diligently, lest any man fail of the grace of God, lest any root of bitterness, springing up trouble you, and thereby many be defiled. Where he chargeth the Church not to suffer profane persons to remain among thē, to the infectiō of others, & that they should provide that no poisoned root continued with them.

This is to be understood rather of the persons, then of the crimes committed by the persons, as is that place also, Deut. 29.18. from whence it is taken, and to which he alludeth. This is a fault in many good and flourishing Churches, as it were a blemish in a fair face, or a spot in a comely garment: and this is a great occasiō of stumbling, to those that have separated themselves from us. They think us to be no better then a crew of conspirators against God, and as a rout of rebels, and a confused multitude of disordered persons. Wherein albeit they are deceived, yet that is not enough to clear our selves, forasmuch as we ought to consider, whether we do not lay a stumbling block before them to make them fall. True it is, it may be a Church where this key is not rightly handled, and where excommunication is not, as life in that body that is full of evil humors which are not purged out. So may it be where the Sacraments are disorderly administered and received, and where they are not. For excommunication is not of the essence of the Church, no more then the wall of a city is essential to the city, or the hedge essential to the vineyard.

The wall may be cast down, and yet the City stand: the hedge may be pulled up, and yet the vine remain. The Church of the Corinthians was touched and blamed sharply for this default, in that they retained the incestuous person among them: yet he writeth to them as to the true Church of God, sanctified by Christ, and Saints by calling. The discipline is not the heart or life of the Church: it is only as the pulses, and serveth as it were to feel the strength of it: or it is as a purgation that serveth to procure the health of the body: so the want thereof is the sickness and disease of the Church, and maketh it not so fair, so glorious, and so beautiful as it would be, neither so strong and mighty to keep out wolves and other noisome & ravenous beasts that would root up the vineyard, or at least deface it and disgrace it: because, where it is practiced & duly executed, it as a wall of brass, that the enemies cannot break into the field of God. We confess therefore, that albeit we have the Church of God among us, which is the body of Christ, yet is it not without some imperfection. We have very many trees of righteousness growing in this Orchard of God, planted by the rivers of water, & bringing forth fruit in due season; yet bushes and briars that are fit to be burned, are not cut down by this axe of God, that ought to have been laid to the roots of them long ago. It is a foul fault to the garden, to permit such bitter roots to spring up in it, and not to hook them and root them out by fit tools provided for that purpose.

These noisome plants are to be displaced and displanted, being more bitter then gall and wormwood: and they ought to be so far from remaining in the Church it self, that they should not be suffered to sit in the Church porch. They ought to be so far from coming to the Lord's Table, that we should not permit them to sit at our own table. We ought to be so far from keeping them company, that we should not bid them GOD speed. We ought to be so far from delighting in them and resorting to them, that we should not eat and drink with them. We ought to be so far from suffering of them in the house of God, that we ought not to come to their houses. For so often as the word cannot prevail with such, the sword of God must be taken in hand against them. Lastly, it reproveth the proud Bishop of Rome, that taketh upon him to excommunicate Kings and Princes to depose them from their crowns, to deprive them of their kingdoms, to free their subjects from their allegiance, and to bestow their dignities & dominions to whom he pleaseth. This is highly to abuse this high censure, as they do also other ordinances of God. What is more comfortable then the Supper of the Lord? yet they have horribly and shamefully profaned it, nay, they have altogether abolished it and brought it to nothing, by the abominable idol of the Mass, which they have set up instead thereof. Suppose this man of sin had jurisdiction and authority to excommunicate for sin, yet from whence had he right to apply it to the deposition of kings and alienation of subjects, and other temporal matters, but from him that is the author of sin, to wit, the devil? It was well said of Bernard, to the Bishop of Rome, Your power standeth in censuring crimes, not in taking away possessions: but a kingdom is a possession: and therefore his power extendeth not unto it.

Besides, the committing of any heinous crime is not a sufficient cause to deprive them of their Crowns and Scepters. When a private person is censured with excommunication according to the merit of his offense, he loseth not his substance, he forfeiteth not either house or land, he loseth no part or parcel of his possessions, neither is there any cause why he should, neither was there ever any such claimed, or challenged, or practiced, or assayed. What then? is the nature of this censure changed when the Bull roareth against Princes? & shall it take frō him his possession, w ^c it doth not from any other? The law of God saith, Thou shalt judge the small as well as the great, and not respect persons in judgment, Deut. 1.17, But according to the corrupt proceedings in their courts, it were better to be a private man then a Prince. To ascend a step higher, that we may pull down the pride of Rome a step lower; is it otherwise in the degrees of honor and dignity, whereunto men are advanced, then with private persons? when a Knight is excommunicated, is he disgraded of his knight-hood? hath he his spurs smitten off with a knife hard by the heels? hath he his coat of arms torn from his body, and other ornaments and ensigns of renown and worship taken from him? • r doth the noble man forfeit his nobility, & lose his Barony: or of a Baron is he made no Baron? This was never attempted or heard off: The lightning that descended from the Vatican never touched either the private man's possession, or the noble man's honor: how then should it go worse with the king himself, then with all his subjects, that he should lose his royalty, and not the Baron his Barony? Moreover, it is the Apostles rule, That God judgeth those that are without: the Church cannot give sentence against such as are not of the Church, 1 Cor. 5.12, 13. as we noted before. Some are in the Church, and some are out of the Church.

The Church is the house and City of God, the faithful are his household servants, they live and abide under his roof, they eat of his meat, and therefore happy is their condition. Such as are not of the Church, are not of his house, and therefore must perish, as all they were drowned that entered not into the Ark, and as all perished in the sacking of Jericho, that were not in Rahab's house, and therefore their condition is woeful and miserable, as Revel. 22.15. These shall not go unpunished, God shall enter into judgment with them, the Church hath nothing to do with them: God will proceed against them, so that they shall not escape, let us therefore remit them to his seat of justice. But the Church of Rome holdeth that we are heretics, & schismatics, and I wot not what else, and so out of y ^e bosom of the Church. For so many as do not submit themselves to the Popes supremacy, him they adjudge and condeme of heresy. If then we be none of the Church, they cannot smite us with their censures, nor thunder against us with their excommunications, whereby notwithstanding they have especially raised up their state to the top of greatness, and have laid such a burden upon their heads, that in time is likely to break their necks. Excommunication then, being a cutting off from the Church of such as are of the Church, it cannot touch us even in their own judgment, whom they teach in all their books of Controuersies to be out of the Church. Furthermore, this is such a censure, as never any of the Apostles, nor their successors practiced, to meddle with such as were heathen & Pagans, or to touch their persons, or to take away their possessions.

This is a bar or block that lieth in the way to hinder the conversion of kings that are Gentiles. For who among them would willingly embrace the Christian religion, who being before an absolute Prince, should by his embracing the faith, and receiving the Gospel, put his head under the Popes girdle, and offer his neck to be led up and down in a string, at the discretion of his good lord and master, and be a king no long then it pleased him? He shall make his estate much worse, then 〈◊〉 his people, as if the Church were a tender mother to private men, but a step mother unto Princes. Again, God hath provided by this ordinance, that none should be censured but he only that hath committed the fault: and that such as have not offended, should not be punished and chastened. The kingdom is an inheritance, and admitteth a successor of the same line. If the father be dethroned and deprived of his kingdom, and it be given away to another, or left to him that can seize upon it, the son cannot reign by succession from his father, albeit he be innocent; he shall not inherit the kingdom, albeit he be in no fault at all: so that the son must bear the iniquity of the father, contrary to the Law of God, Deut. 24.16. and the practice of the godly, 2 Kings 14.6. The Prophet Ezekiel handleth this at large, chap. 18. ver. 20. The righteousness of the righteous shall be upon him, and the wickedness of the wicked shall be upon himself. What justice then is this, to strike the innocent with the guilty, and to bind them together as it were into one bundle? It was well said of Abraham in his prayer to God, Gen. 18.24, 25. Peradventure there be fifty righteous within the city, wilt thou also destroy, and not spare the place for the fifty righteous that are therein? That be far from thee, to do after this manner, to slay the righteous with the wicked, and that the righteous should be as the wicked, that be far from thee: shall not the Judge of all the world do right? If this be far from God, it ought also to be far from the Church of God. If the judge of all the world will do right, shall he that holdeth himself to be the head of all the Church, delight to do open wrong? But these men regard not to pluck up the wheat with the tares, which a good husbandman will not: and to pull by up the roots wholesome herbs with unwholesome weeds, which a good gardener will not: and to cut off good citizens together with the bad, which a good Magistrate will not.

Lastly, in the censure of excommunication there is place left for repentance, nay, this is the end of every censure of the Church, not to destroy, but to amend and reform: so that when the offender returneth again into the way, he holdeth his place that he did before in the Church, neither receiveth any hurt, or loss, or reproach, by the fault which he hath confessed and forsaken. This is the institution and ordinance of God, this he hath appointed; of this had Peter experienee after his threefold confession that followed his threefold denial. Of this also had the incestuous person experience, when he sorrowed for his fornication; for then he was joyfully received again, forasmuch as even the Angels in heaven rejoice at the conversion of a sinner. But he that being excommunicated is driven out of his kingdom, and seeth it translated to another, hath no place left him to recover his kingdom, his repentance cometh too late to do any good to himself. The usurper that hath once invaded his seat, and set himself down in his throne, will not easily depart from it and let it go again, until a stronger then he cometh, and overcometh him: he shall never attain to his right again, neither shall find place for repentance, though he seek it carefully with tears.

This is to arm Prince against Prince, and to set kingdom against kingdom: forasmuch as the right owner will never give over his right, so long as he is able to right his own cause. Thus we have seen, how excommunication is abused in the Church of Rome, and that which was by institution from God an wholesome medicine, to save, not to condemn; to help, not to hinder: to edification, not to destruction; is now by corruption of man turned upside down, and the nature of it quite overturned.

The injury that is offered to none of the lowest rank is offered unto Princes, who are thereby in worse condition then any of their people. A Christian Prince is made in worse condition then an heathen. The heir is punished for his fault, to whom he is heir: the son, for the father: the successor for the predecessor: the innocent, for the nocent: the infant, for the aged: the child unborn, for him that is borne: and lastly, he that repenteth, cannot be restored into his place again, so that it is all one to be penitent or impenitent. All these injuries, indignities, and miseries, to which we might add the shameful arraigning, endighting, condemning, and burning men for heretics after their death; all these exorbitant courses proceed from the abuse of this censure: and of all who is author, but the Pope of Rome, who advanceth himself above all that is called God, and is an utter enemy to Princes?

[Use 4] Fourthly, seeing such as are incorrigible, are to be thrown out of the Church, it followeth that all such are to be shunned, and their company to be avoided. We must have no fellowship with them, lest we be defiled by them. If there were that sense of sin in them that ought to be, they should not need to be separated and sequestered from the company of others, forasmuch as themselves would be as open Heralds & public cryers against themselves, saying with the lepers in the Law, I am unclean, I am unclean, Levite. 13.45, 46. But because they have no feeling of their spiritual leprosy, but thrust themselves among the faithful, like to the generation that are pure in their own eyes, although they be not washed from their sins, it is the duty of all the faithful to avoid them. If any ask the question, from what things the excommunicate persons are to be excluded; I answer, not only from the use of the Sacraments, but from the privileges of the Church: they must be strange unto us, and we strange unto them, so that we must not live and converse with them, we must have no society, conference, and communion with them, otherwise then for necessity, and rather then haunt their company, if we see them come at one side of the street, we should go to the other. The Apostle speaking of suspension, a lower and lesser degree then excommunication, maketh two parts of it: first, he must be noted, as Cain was, Gen. 4. God set a mark upon him. He meaneth, he must be branded as with a mark of shame and ignominy, we must not spare his name, but put him to all the reproach we can, we must set him out in his colors, and make it known what he is. True it is, before the sentence published, while they continue in the Church, we must as with a cloke cover the multitude of sins through love, as Shem and Japheth did the nakedness of their father, while by private admonition they may be won: but when once they be cast out of the Church, we must forbear them no longer, that others may beware and be warned of them. For there is no better means to do them good, but this: and if this way they will not be reclaimed, they can no way be brought into the way. It is better in this world to suffer a short reproach for our good, then endure everlasting contempt in the world to come, Dan. 12.2. This is one point to be observed and practiced: another point is seen in refraining his company that is so made infamous, as 1 Cor. 5.9. I wrote unto you in an Epistle, not to keep company with such fornicators. This is fitly and not without cause added to the former. For if we be familiar with such a man as with a friend, we harden him in his sin, and as much as lieth in us, we keep him from repentance, and so from salvation.

The use of shunning and eschewing of him is, that he may be ashamed: and the end of shaming of him is, that he may come to amendment of life, and consequently to be saved. But when no man auoideth him, and abhorreth from his company, it is so far from working shame in him, that it maketh him think well of himself. Such as delight to be evermore with them, are partakers of their sins, and become as loathsome and shameful as they. Moreover, the Apostle saith, 1. Cor. 5.11. Now I have written unto you, not to keep company: if any man that is called a brother, be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner, with such a one eat not. We ought not to receive him into our houses, nor bid him God speed, 2 John. 10. but wholly decline from him, and shun him, as we would him that hath a plague soar. To sit at the Table is a sign of friendship and familiarity, as with a brother or neighbor: but we must hold no friendship with such as are enemies to God, and are at war and defiance with him. Jehoshaphat is reproved for a less matter, 2 Chro. 19.2. If any man ask, [Object.] whether the children must shun their father, the servants their master, the wife her husband, &c. I answer, [Answer.] we must have no such familiarity, as is free for us to refuse and deny, neither voluntary society which we may avoid. Vnnecessary fellowship is forbidden and is offensive, such as is for pleasure and delight. As for children, servants, subjects, wives, and such as are bound by band of duty, and obliged in the family or common-wealth, they are not by this doctrine discharged from their duties, but must be subject even to such as are excommunicated, provided that they take heed so far as lieth in them, that by their conversation with them they do not consent to their sin, like of it, delight in it, defend it, commend it, but rather according to their place and calling, mourn that they are compelled to be with such, and therefore must exhort and admonish them to return to the Church, as it were to the fold of Christ. This then serveth to reprove all such as delight & make choice to be in company with excommunicate persons, such as receive them to their houses, such as ordinarily eat and drink with them, knowing them to stand in that fearful case. These partake with them in their sins, and keep them from repentance, as much as in them lieth. While we are familiarly conversant with the wicked, it will be hard not to be stained with their sins. For how can a man walk among thorns, and not wound himself?

[Use 5] Lastly, we are warned hereby, to lead our lives circumspectly and soberly, that we be not cast out. Let us hold faith and a good conscience, as the Apostle saith, 1 Tim. 1.19, 20. Which while some having put away, concerning faith have made shipwreck, of whom is Hymenaeus and Alexander, whom I have delivered unto Satan, that they may learn not to blaspheme. This use hath diverse particular branches.

First, we should desire evermore to live in the Church. It was the prayer of David, Psal. 27.4. One thing have I desired of the Lord, that will I seek after: that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord, and to inquire in his Temple. It is recorded to the great commendation of Anna, that she departed not from the Temple, but served God with fastings and prayer night and day. We must therefore live orderly, not as fools, but as wise: redeeming the time, because the days are evil, that we may continue as children of the light, and members of the Church. If once we become profane, and as dogs and swine, we must be kept from holy things, and barred from the word and Sacraments. It is the duty of the Church to keep the holy ordinances of God from all contempt. Some that live in the Church, are open blasphemers of the name of Christ: others are heretics and corrupt the faith: many give scandal and offense to others by their looseness of life; all these are to be barred and excluded from the word & Sacraments. For a man living in the middes of the Church, may be worse in the practices of his life, then an open enemy, of which the Apostle Paul speaketh, Tit. 1.16. They profess that they know God, but in works they deny him, being abominable, and disobedient, and unto every good work reprobate. This care of keeping his ordinances from open profanation, Christ himself shown in reforming the abuses of the Temple, when in great zeal of spirit that had eaten him up he whipped the buyers and sellers out of the temple, because they had made his Fathers house (which was the house of prayer) an house of merchandise, and a den of thieves.

Secondly, we must do nothing, and speak nothing, that may give occasion to the world, to revile the religion of God, or slander our holy profession. This is Paul's charge to servants, that they so carry themselves toward their masters, that the Name of God and his doctrine be not evil spoken off, 1 Tim. 6.1. The faults of men are wont to be cast upon the doctrine which they profess, and to be whipped upon the back of the author from whence it came. Such as men's life is that they lead, such is the doctrine and religion judged to be which they believe. Wherefore we must take heed, lest the Name of God be blasphemed through us, Isaiah 52. David is said by his sins to cause the enemies to blaspheme, 2 Samu. 12.14.

Thirdly it is our duty, to pray that the word of God may be glorified, 2 Thes. 3.1. It is that which we are taught to ask in y ^e Lord's prayer, Matth. 6.9. that his Name may be hallowed. Now, God's word is his Name, forasmuch as thereby he is known unto us, Psal. 138.2. It was David's prayer, Psal. 119.39. Turn away my reproach which I fear, for thy judgments are good. As if he should say, keep me from doing that which may bring rebuke or reproach to thy word.

Fourthly, it is the duty of all faithful Pastors and Ministers, to keep the people from profaning the holy thing, Ier. 15 19. they are as the Angels of God set with a glistering sword, to keep the way to the tree of life. It is the duty of the shepherd to sever the infected sheep from the sound. The dispensation of the Sacraments is committed to the Ministers, to deliver them to such as are worthy, & to withhold them from such as are unworthy, lest we give them a sword into their hand to kill themselves: because obstinate sinners that come unworthily & impenitently to the Supper of the Lord, do eat and drink their own damnation. John the Baptist would not admit unto his baptism any, but such as confessed their sins, and was persuaded they had truly reap̄ted, Mat. 3. But is it not enough for them, to say they repent? No: for every hypocrite may thus repent. A man may confess in words, that which he denieth in his deeds: and therefore he must have the undoubted testimonies of true repentance, weeping, humiliation, prayer, amendment of life, & such like. Besides, by this account, everyone that cometh to the Lord's Table, repenteth, and no man cometh unworthily, or without repentance, forasmuch as everyone will say he repenteth, no man will confess he is impenitent. Nevertheless, we cannot account him to be a true penitent, that hath given no sign of repentance.

Fifthly, this sentence is to be denounced with meekness and moderation, with all patience and long suffering, yea with much grief and sorrow. It must not be done ordinarily and commonly, The cutting off of a member is no usual thing: the Pysician trieth all ways and means before he attempt that desperate cure: and oftentimes he findeth it fitter not to cut off a part, then to bring the life of his patient into danger. So should it be in the Church: it may be willing and desirous to keep it self within the degrees of admonition, exhortation, & reprehension, rather then to proceed to the utmost, to wit, to excommunication. We must remember to take heed of extremity, and be sure always to temper severity with compassion, setting the example of God, evermore before our eyes, who in judgment remembereth mercy, Haba. 3.2. The Church hath the help of the Christian Magistrate, he will take order and make laws, that the obstinate shall be chastened, if any presume to contemn the first, second, and third admonition; so that the sword of excommunication shall seldom and sparingly be drawn out, as it hath fallen out in many Churches. But when these will not serve and suffice, the Church ought to proceed further, lest contagion as an infectious disease, enter in among the sheep of Christ, to the destruction of many souls.

Lastly, it is evident that this discipline, prescribed by Christ, delivered by the Apostles, and practiced by the Churches, ought to have place in every congregation: and where it is not, let the Pastor supply that want by his duty and diligence, in teaching and preaching of the Gospel: which is as his fan to blow the chaff away, and as the shrill trumpet waxing louder and louder to make them afraid. Especially we must beware, lest we should condemn that to be no Church, where there is want of this censure, or where it is not duly executed, as if there could be no school without a rod. This was the opinion of the Donatists in former times, and this the sect of the Anabaptists holdeth at this day: which is as absurd, as if one should say, that it could not be a sound body that never had member cut off, nor that be a good Physician, that never came to cutting and caulterizing; neither that an expert Surgeon, that useth not a saw, and other tools to pare away, and to open. If we have the right use of the word, let us submit our selves unto it, which is able to cut off the head of sin, as with a sword, and to burn up our corruptions, as with violent and devouring fire, and to break in pieces the stony hearts of such as go forward in their iniquities, as with an hammer.

[Verse 3. Both male and female shall ye put out, ] After that we have set down the particular parts of God's commandment, touching putting out of the campe the lepers, and such as had issues, and them that were defiled by touching of the dead: we are now come next in order to the manner of the commandment, showing how far it is extended; it layeth hold on all sorts and degrees, both male and female.

And we shown before, diverse examples of the truth hereof, in the beginning of this Chapter: from whence we might observe, that the ordinances of God must be handled without partiality and respect of persons. The word of God serveth, not only to reprove the lowest and poorest, but as well the highest and chiefest. And the Ministers of God have their office committed unto them to reprove sin for all, and not sow pillows under the elbows. So ought it to be in the censures of the Church. But to pass over this point, let us come to the reasons serving to confirm the former doctrine, whereof the first is, that because sin defileth, therefore the obstinate sinner is not to be suffered.

The strength of this reason enforceth the putting out of the Church the leprous, that is, sinful persons, in consideration of the nature of sin, that it is filthy and infectious. So that the consideration of the contagion of sin ought to move the governors of the Church, to remove such out of it, as are of a corrupt and wicked life. But to omit this also, we see how he expresseth the nature of sin, it defileth their camps: and it defileth three ways, persons, actions, and places. From hence we are to learn, that all sin is foul and filthy, unclean and loathsome, infectious and contagious in the sight of God. Hereunto cometh that which Moses saith, Levite. 18.24. Defile not yourselves with any of these things: for in all these, the nations are defiled, which I cast out before you. The Prophet Ezekiel warneth the people of Israel to take heed, they did not defile themselves with idols, Ezekiel, 20.18. Our Savior reproving the hypocrisy of the Scribes and Pharisees, maketh the point plain with which we deal, Matth. 15.19, 20. Out of the heart proceed evil thoughts, murders, adulteries, fornieations, thefts, false witness, blasphemies, These are the things that defile a man: but to eat with unwashen hands, defileth not a man.

Hereunto we may add directly to the purpose, the exhortation of the Apostle Paul 2 Corinth. 7.1. Having these promises, dearly beloved let us cleanse our selves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God. And in the Epistle to Titus, chap. 1. ver. 15. he saith, Unto the pure, all things are pure, but unto them that are defiled, and unbelieving, is nothing pure: but even their mind and conscience is defiled. The Apostle James calleth sin filthiness and superfluity, chap. 1. verse 21. whereunto we might add sundry other places, Zeph. 3.1. Revel. 21.27. and all of them aiming at this, that as all sin is contagious unto men, so it is also foul and filthy in the sight of God.

Let us see this yet farther assured and confirmed [Reason 1] unto us by the word of GOD, first; by such comparisons as the Scriptures use, to express the nature of it. It is as an unclean clothe, Isaiah, chapter 64. verse 6. We are all as an unclean thing, and all our righteousness are as filthy rags, and we all do fade as a leaf, and our iniquities like the wind have taken us away. It is compared to the blood of pollution, for which the menstruous woman was put apart seven days, so that whosoever touched her, was unclean until the even, Ezek. 16.6, 9, 12. Levite. 15, 19. We come into the world more defiled in soul, then polluted in body: and more unsavory in the nostrils of God, then a dead carrion lying long in a tomb, is stinking in the nostrils of men, Matth. 23.27, 28. Can you name anything more unsavory and unwholesome then these things? who doth not loath them at the naming of them? and yet sin is more odious and abominable then all these.

[Reason 2] Secondly, all sin defileth the soul, more then mire and dung can defile the body and garments of those that are soiled with it. It defileth the person that doth commit it and continue in it without repentance; it polluteth and profaneth the actions of greatest devotion in the service of God. The Prophet Haggai saith, Hag. 2.13. If one that is unclean by a dead body, touch any holy thing, he maketh it to be unclean unto him. It defileth also the land and places wherein sinners are conversant, Levite. 18.24, 25. God loatheth the houses and habitations of such soul persons, albeit they be decked with ornaments of gold and silver. Sin depriveth a man of all those graces that did adorn him in the sight of God and men, and causeth God to turn away his favor and loving countenance from us, Deu. 23 14. In his favor is life, and at his right hand are pleasures for evermore: if he turn away his face and favor from us, and deny his loving kindness unto us, nothing shall do us any good.

[Use 1] We are now to handle and hear the uses that arise from hence. First, we may conclude that such are blessed as keep diligent watch and ward over themselves, lest they fall asleep in carnal pleasures, in the cares of this world, and securely wallow in sin, and so be spoiled of the precious robe and raiment of the soul, which is given us in Christ Jesus. This admonition is often given in holy Scripture, especially in the New Testament, because as the world groweth nearer to his end, so sinful men will grow less wary and watchful in mind to good things, and therefore we must look the better to our selves. This use is concluded, Revel. 16.15, Blessed is he that watcheth and keepeth his garments, lest he walk naked, and men see his filthiness. If we had spiritual eyes to see and discern the ugliness of sin, and could behold it in it own nature, we would account them happy that escape it. On the other side, their condition is cursed and wretched, that give themselves over to the lusts of all kind of sin, they are polluted and abominable in the sight of God. If we should see a man wallowing in the mire, or tumbling himself in his own dung, that nothing appeared upon him but filthiness, how would we loath him and shun him? how squeymish would we be to come near him? how fast would we fly from him? Or if we should see a man turning to his own vomit, how would our stomachs abhor and rise against him? we would account such as dogs and swine, and no better.

But thus the case standeth with all unregenerate persons, whose whole life is a continual practice of sin: they wallow in the most stinking and filthy mire that may be found, and turn to their own vomit, and eat up worse then their own excrements. No spots and blemishes are like to the spots and blemishes of sin, that do leave a stain and guiltiness in the soul. This doth the Apostle Peter aim at in his second Epistle, chap. 2. ver. 22. It is happened unto them according to the true proverb: the dog is turned to his own vomit again, and the sow that was washed, to her wallowing in the mire.

True it is, sin carrieth with it a beautiful show, howbeit, it casteth a false light; it carrieth with it a false gloss, like the harlot that painteth her face that she may seem fair. It is like the forbidden fruit, whereof our first parents did taste, the tree seemed good for food, and pleasant to the eyes, and to be desired to make one wise; but when they had once eaten, they saw the filthiness of their own nakedness, and hid themselves from the presence of the Lord. It is like the harlot mentioned in the Proverbs; she caught a young man void of understanding she kissed him, and with an impudent face said unto him, Come, let us take our fill of love until the morning, let us solace our selves with loves. With much fair speech she caused him to yield, and with flattering of her lips she forced him, til a dart strike through his liver; as a birde hasteth to the snare, and knoweth not that it is for his life. And in another place the wise man saith, Pro. 5.3, 4, 5. The lips of a strange woman drop as an honey comb, and her mouth is smoother then oil: but her end is bitter as wormwood, sharp as a two edged sword, her feet go down to death, her steppes take hold of hell. Here we have a most true and lively description of the nature of sin: look upon this picture of an harlot that Solomon hath drawn before our eyes, behold the shape and image of it, and we shall quickly and easily know what sin is. It fawneth upon us and flattereth us, it speaketh fair unto us, but in the end it will destroy us. It is like unto Joab, and is ready to serve us as he served Amasa: He said unto him, art thou in health, my brother? he took him with the right hand to kiss him, but withal he smote him with his sword and shed out his bowels to the ground. Or it dealeth with us as Jael dealt with Sisera, Iud. 4.18. &. 5.26, 26. She cried unto him, Turn in my lord, turn in to me, fear not. He asked a little water to drink, and she gave him milk, and brought him butter in a lordly dish; but withal she put her hand to the nail, and her right hand to the workmans hammer, and with the hammer she smote him and then cut off his head, when she had pearsed and stricken through his temples. Thus doth sin come to us masked and covered, it offereth us many sweet delights, many carnal pleasures, many goodly profits and commodities, so that we will turn in unto it, and commit it without fear: but the issues thereof, are the issues of death, it taketh an hammer and knocketh us on the head. In the book of Job, Zophar, speaking of the state and portion of the wicked, compareth sin to sweet meats, which oftentimes have sour sauce. Let us hear it in his own words, Job 20.12, 13, 14, 15, 16. Though wickedness be sweet in his mouth, though he hide it under his tongue, though he spare it and forsake it not, but keep it still within his mouth: yet his meat in his bowels is turned, it is the gall of Asps within him: he hath swallowed down riches, and he shall vomit them up again, God shall cast them out of his belly, he shall suck the poison of Asps, the vipers tongue shall slay him. Sin is as an hook that is cunningly baited every way to catch us and entrap us, but the wages of it in the end is death. It dealeth with us as the devil dealt with Christ, he shown him all the kingdoms of the world, and the glory of them, but then he must fall down and worship him. Woe unto them therefore that have their eyes closed and shut up, that they cannot see the deformity of sin in his natural colors, but look upon it in a deceitful glass. It fareth worse with such, then if they had many foul diseases about them that can only annoy the body, but are not able to hurt the soul: whereas sin infecteth the soul in which it dwelleth.

For as a man consisteth of two parts, the body, and the mind: so he is afflicted with two kind of maladies, and the evils of the mind are greater then the evils of the body, and more danger cometh from them then from these. We must have a true and right judgment of sin. The common sort think him to be much more miserable that hath a dropsy, who, the more he drinketh, the more he desireth, then the man that is possessed with covetousness, which is a spiritual dropsy, and is never satisfied. As on the other side, they hold him to be more happy that hath a fair and comely body, then such a one as hath a fair and beautiful mind adorned with all good qualities of piety, and the fruits thereof. These prefer the body before the soul, and earth before heaven.

The diseases of the body are many in number, but the sicknesses of the soul are in a manner infinite and cannot be told, and as they are moe in number, so they are worse in working and in their effects, they corrupt the best part of us, and make us evil and miserable. So do not the diseases of the body, they may vex us and pain us, afflict and disquiet us; but though we were sick from the crown of the head, to the sole of the foot, though no soundness were in the body, but wounds, and bruises, and putrifying soars, as it was with Job, who seemed a very picture and pattern of all misery, yet they cannot make us evil men, they cannot hurt the soul, they cannot separate us from God. Nay, the diseases of the body, are so far from destroying of us, that oftentimes they are medicines to cure the diseases of the mind, and chastisements are notable instructions; whereas the maladies of the body, do for the most part arise of the maladies of the mind. For sin is the cause of sickness. If we had not transgressed, we had not been visited with such diseases, and in the end with death.

Moreover, those bodily diseases are judged to be most dangerous and desperate, that take away from the sick party all sense and feeling of his estate, all grief and anguish of his misery▪ forasmuch as the less he feeleth, the more fearful is his estate, & the more near to his end. He that is afflicted with the gout or the stone, and crieth out of his misery, and willeth the Physician to be sent for in all haste, is in better case and hath more hope to be eased and healed, then he that hath a lethargy, or frenzy; of which, one thinketh himself sound, the other assaulteth the Physician that cometh unto him to do him good. Such for the most part are the diseases of the soul, and such for the most part, is the condition of sinful persons: they think themselves to be sound men, they think they need not the help of the Physician, they would defy him that should tell them, that they are dangerously sick even to the death. They are captives and bond-men, and know it not. They have one foot in hell, and see it not. They are in great misery, and feel it not.

Besides, the mind is able to judge of the diseases of the body: but how shall it tell and declare the diseases of the mind, seeing it is it self diseased? If that part be sick, how shall it judge of sickness? A Physician that is sick cannot judge of himself, but resorteth to some other, because his mind is troubled, which is the instrument of judging. So is it with all unregenerate persons, they want a right reformed judgment to judge of themselves, and therefore oftentimes take, or rather mistake vice for virtue, darkness for light, and error for truth. Hence it is, that they color and disguise the face of vice, that it might not appear ugly and deformed, as it is in his own proper likeness.

The unquenchable thirst of getting and having, is called providence and forecast: envy is accounted zeal: the love of himself is reputed to be wisdom: evil speaking is covered with the title and style of liberty in speaking.

Lastly, the diseases of the soul are more foul and infectious, they pierce deeper, and spread farther then those of the body. The diseases of the body though they seize upon some part, yet they leave other free that they come not near: if they be in the feet, they do leave the eyes and ears, and sundry other parts whole and sound: yea, such as have someone disease, are observed to be free from the rest.

There are some diseases that do not touch or trouble old men; some that vex not young men. But it is not so in the diseases of the mind; they corrupt the whole mind, and bring a train and tail of other with them, so that one cometh not alone. These are as the plagues and pestilences of the soul, they spare not any degree, any age, any sex, they cannot be kept within any bounds, but wander over the whole world with wonderful speed and celerity. Wherefore this reproveth all such as make a mock of sin, delighting in it, and dalying with it. Who will play with a serpent, or sport himself with the cockatrice? Sin is worse, it bringeth all diseases, plagues, pains, and miseries whatsoever. It is great folly to shun sickness and death, as most fearful things, and not to shun the causes of them.

[Use 2] Secondly, seeing sin defileth both the persons that commit it, and the places where it is committed, it is our duty to walk so circumspectly, that we beware of the contagious nature of it, and that we be not soiled with it. This one use hath diverse branches, and by them spreadeth it self hither and thither. First, it teacheth us to look to our footing, that we do not fall, but that if God have given us grace to stand, we pray him also to give us grace to continue and persevere unto the end. It is a great mercy that God vouchsafeth unto those that are his, when he keepeth them from evil, that it hurteth them not.

The sorrows of death compass us, and the pains of hell get hold upon us: we find trouble and sorrow, we want not sundry enemies that enuiron us round, and seek to prevent us and to circumvent us: they wait upon us, and watch over us for evil: we have the devil our enemy: the world our enemy: our corruption our enemy: what shall we then say, but pray to the Lord in the midst of all these dangers, O Lord, I beseech thee deliver my soul? And when he hath heard our prayers, and we found his help at hand, and succor in time of need, what can we but in thankful feeling of his favor, cry out with the Prophet, Return into thy rest, O my soul, for the Lord hath dealt bountifully with thee: for thou hast delivered my soul from death, mine eyes from tears, and my feet from falling? We must vow unto him a faithful serving of him, and perform our vow before him in the truth of our hearts, saying, I will walk before the Lord in the land of the living. We must return the praise and glory unto him, to whom alone it is due, uttering this voice of thanksgiving in a sweet meditation of his goodness, What shall I render unto the Lord for all his benefits toward me? I will take up the cup of salvation, and call upon the Name of the Lord. Wherefore, albeit we have many perils without us, and within us, yet we rest in the arms of Christ, and abide under the shelter and shadow of the Almighty: so that we have this comfort, his left hand is under our head, and with his right hand he doth embrace us. If it were not for this protection and upholding of us, we could not endure here in the world.

Secondly, it warneth all those that are cleansed to keep themselves in such sort, that they be not polluted, Deut. 23.9. This shall bring great comfort to the conscience, and great peace that passeth all understanding. The burnt child dreadeth the fire: he that hath once been in danger of drowning, will hardly be brought or drawn to the banks side: an horse that hath once been plunged in some deep quag-mire, will with much ado pass that way again. He that once hath found and felt the grievousness of sin, and the terrors of conscience, and the wrath of God, and the flashings of hell fire, will fear to fall and offend again. If we did duly consider how dearly it did cost Christ our Savior, to redeem a soul from damnation, and that the weight of sin did make him sweat drops of blood, and to cry out upon the Cross, My God, my God, why hast thou forsaken me, when we have been once cleansed, it will make us careful to keep our selves clean: when we have washed our feet, it will work a care in us, that we do not defile them. It is such an heavy burden, that whosoever hath once felt the weight and smart of it, dareth not stand under it again.

Thirdly, this circumspect walking before him warneth us to forsake the company of the wicked, and society with them, as 2 Cor. 6.16. Come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing, and I will receive you. Our doctrine teacheth us that sin defileth and polluteth a man, so as there is no filth or dung upon the earth defileth the body, as sin defileth the whole man before God, and therefore we should loath the fellowship of evil men and wicked persons.

If a man should offer himself into our company that had wallowed and tumbled in some foul and filthy channel, we would shun him and be ashamed of him, we would not abide him, but thrust him from us. For we know we could not be near him a little while, but he would make some of his filth to cleave unto us. Thus it is with bad men. As themselves are loathsome and filthy, so they will leave part of their filthiness behind them, among whomsoever they converse, like unto some beasts that leave such a rank savor after them wheresoever they become, that it may easily be known thereby, as by an infallible token, that they have been there.

If we cannot draw these men from iniquity, let us withdraw our selves from their company. There is not a more deceitful bait to catch us, then to come within their reach. Many have been stricken down with this stroke, that have stood as valiant and invincible men against many other dangers. Let us be wary by their harms, and learn wisdom by their folly, and to bear our selves upright by their falls. But it may be demanded, whether all keeping company with them be unlawful, or not? I answer, all company with them is not absolutely forbidden, but to be familiar with them is forbidden, to delight in them, to be of one heart and of one mind with them, to be yoked unto them, & so to delight to be among them, that we like better of them then of any other, and never think our selves well until we be with them. If any farther ask the question, in what cases it is lawful to be among them? I answer briefly, first when we seek to reclaim them; when we have this end to confer with them, to instruct and admonish them, as the Apostle speaketh of an heretic, that he must be once or twice admonished, & then being obstinate, he must be avoided, Tit. 3.10. That which he speaketh particularly of an heretic, may be spoken generally of every wicked person that is incurable. Secondly, when we are bound by the band of a necessary calling to be in their presence and company. For God hath set us in our several standings, out of which we may not depart. We shown in the former doctrine, that if a man were excommunicated by the Church, yet such as belong unto him in the family or in the Common-wealth, ought to be subject and obedient unto him. The wife must yield to the husband due benevolence, the child must honor the father, and a servant his master, so far forth as they do not encourage him in his sins, nor join with him in a liking of them.

Lastly, it teacheth us to avoid all occasions and inducements to sins, yea, all appearances of evil: Hence it is, that Jude saith, ver. 23. Hate even that garment which is spotted by the flesh, not only the sins themselves, but the occasions of them. And hereby we may try our selves, whether we make conscience of sin or not. Every commandment that forbiddeth any sin, forbiddeth all the allurements that may draw us into the same. This is one of the general rules that help us to understand the law, & to come to the true meaning thereof.

Lastly, seeing sin soileth and defileth, we learn to put this duty in practice, to crave of God to wash us and cleanse us from the defilements of sin. Let us follow the example of the leper, Matth. 8.2. who fell down at the feet of our Savior, and besought him that he might be cleansed, Lord if thou wilt, thou canst make me clean: