OF THE KEIES OF THE KINGDOME OF HEAVEN, AND OF EXCOMMVNICATION

Seeing it hath beene shewed in the treatise next going before, who are to bee admitted by the church vnto the Lords Supper: very commodiously and fitly shall this doctrine follow, concerning the power of the keies, wherein besides other things this chiefly is taught, How they who are not to be admitted, must bee restrained and excluded from the Sacraments, least approching vnto them they prophane them.

The chiefe questions.

1 What the power is of the keies giuen vnto the church.
2 Vnto whom that power is committed.
3 Why the power of the keies is necessarie.
4 What that power of the keies committed vnto the church differeth from the ciuil power.
5 What order ought to be obserued in exercising the power of the keies.

1 WHAT THE POWER OF THE KEIES GIVEN VNTO THE CHVRCH IS

The power of the keies of the kingdome of heauen, which CHRIST gaue vnto his church, is the office or charge imposed on the church by Christ, of denouncing, by the preaching of the gospel and church-discipline, Gods will; and euen of declaring the grace of God and remission of sinnes vnto the penitent, that is, to them who liue in true faith and repentance: but of denouncing vnto the wicked the wrath of God, and exclusion or banishment from the kingdome of christ, and of casting such out of the church as long as they shall shew themselues in doctrine and life estranged from christ; and of receiuing them againe into the church when afterwardes they shall repent. Hereby it appeareth, that the chiefe and principall parts of this power of the keies giuen vnto the Saints are, the preaching of the gospel, or ministerie of the word, and church-iudgement, which is called also spirituall Discipline or iurisdiction. And verily, necessarilie is Ecclesiasticall Discipline ioined and linked with the ministerie of Gods word. Of the ministerie of the word, there is no doubt but all the Prophets, Christ, and the Apostles haue preached. Of the iurisdiction of the church likewise it is not to be doubted: in as much as Christ himselfe and the Apostle haue both by precepts and practise confirmed and established it. Now in both is conteined that power of shutting and opening, which the Lord noteth out by the name of the keies, saying, J will giue thee the keies of the kingdome of heauen; the keies, that is, the office or power of shutting and opening the kingdome of God. It is a Metaphour or borrowed speech taken from the stewardes of mens houses;¹ because the steward of the house is saide to haue the keie of it to open and to shut it.

2 Vnto whom the power of the keies is committed

Vnto whom the declaration and denouncing of Gods worde is committed, to them also is committed the power of the keies. The denouncing and publishing of the anger and fauour of god, which is perfourmed in the preaching of the gospel, is committed vnto the Ministers. For the preaching it selfe also of the gospel is committed to them alone. But that denouncing which is exercised in church discipline belongeth to the whole church. For vnto the whole church doth Discipline & spiritual iurisdiction belong. But the denouncing and declaration which is vsed in the ministerie of Gods word is done after another manner, than in church discipline Jn the ministerie of the word, the anger of god, the word going before, is by euery Pastor alone or Minister of the word priuately denounced against al vngodly, vnbeleeuing, and vnrepenting persons: namely that they are exiled from the kingdome of Christ, as long as they repent not, neither liue according to the prescript rule of the Gospel: And againe, if they repent, the grace and fauour of God, and remission of sinnes is by the same Pastours and Ministers signified and declared out of the worde of God vnto them. Obiection. Then haue men power to condemne. Aunswere. They haue ministerial power, that is, the charge and-function of denouncing vnto men, according to Gods woord, that God remitteth or not remitteth their sinnes: and this is done two waies. First, and in general, when in the preaching of the Gospel they declare, That al beleeuers are saued, and that all vnbeleeuers are condemned. Secondlie, when as they exercise this function of declaring Gods wil priuatlie vnto particular men, and towards euerie one in seuerall: as when remission of sins is promised to some certain person repenting, and when likewise the anger and displeasure of God is denounced against any one person not repenting, as long as he continueth in that mind. So was it said to Simon Magus; Thou hast neither part nor fellowship in this busines. The same is to bee said in particular to euerie one, as often as neede requireth; neither must we doe it at our owne pleasure, but according to the woorde of God. And this is the power of the keies graunted vnto Pastours, and annexed to the ministerie of the word. But to execute this sentence declared belongeth to God alone. Jn ecclesiasticall iurisdiction, or church-iudgement, the denouncing of the fauour and wrath of God is not done by any one priuately, but by the whole church, or in the name of the whole church, by such as are deputed thereunto by common consent of all. And this denouncing is vsed for some certaine causes, and towardes some certaine persons, hauing also accompanying it a debarring & excluding from the vse of the sacraments, when neede requireth.

3 Why the power of the keies is necessarie

The power of the keies is necessary, 1. In respect of the commandement: If hee refuse to heare the Church, let him bee vnto thee as an heathen man, and a publicane. And vnto such a one the Lorde will not communicate or impart his sacraments, which hee ordained and instituted for the faithfull onely. 1. Cor. 5.5. Let such a one be deliuered vnto Satan, for the destruction of the flesh, that the spirit may bee saued in the day of the Lord Jesus. 1. Cor. 11.28. Let a man examine himselfe, and so let him eate of this bread and drinke of this cup. And seeing Christ doth not institute his sacramentes but for the faithfull; therefore neither can wee bee partakers of the table of the Lord, and of Diuels. For what concord hath christ with Belial? But all those that professe corrupt doctrine, and persist in wickednesse, are at the table of Diuels. Christ therefore willeth, Matt. 5.24. That thou leaue thine offering before the altar, and goe thy way, and first bee reconciled to thy brother, and then come and offer thy gift. Wherefore he will haue them to submit them-selues first vnto God, according to all his commandementes, before they approch to any sacrament For by the name of Altar here are vnderstoode any sacraments whatsoeuer. Num. 15.31. It is saide: Because hee hath despised the word of the Lord, and hath broken his commaundement; that person shall be vtterlie cut off. And Deut. 17.12. That man that will doe presumptuouslie, not hearkening vnto the Priest (that standeth before the Lord thy God to minister there) or vnto the Judge, that man shall die, and thou shalt take away euil from Israel. By these two places God will haue those cut off which are rebellious against this law, and that euen from the ciuil state and common wealth; neither doth he permit them to be anie members of his people: much lesse then will he haue them to be accounted members of his visible church. The ciuil or iudicial law indeede is taken away, as also are the ceremonies: but that especial difference betweene the citizens of the church & others is not taken away. Wherevpon christ (which place wee alleaged before) wil haue no man to offer his gift, before he be reconciled vnto his brother; and so doth hee manifestly declare that hee will not that they, who repent not, lay hands on those sacraments, which are appropriated to the penitent and beleeuers only: whereby withall hee putteth a great difference betweene beleeuers and vnbeleeuers, the obstinate, and repentaunt. So Peter also beholding the hypocrisie and impietie of Simon the Sorcerer, dooth openly distinguish and part him from the faithful, denouncing that he hath neither part nor fellowship in this busines, that is, in the doctrine of the gospel, which Peter taught. 2. The power of the keies is necessarie, in respect of gods glorie. For God is reproched and despited, if without difference the wicked and blasphemers goe in the number of his children. 3. It is necessarie, least the sacraments be prophaned, and that bee giuen to the wicked in the Supper, which is denied them in the word. 4. It is necessary, For the safetie of the Church, which shall be punished if shee wittingly & willingly prophane Christs sacraments. 5. For the safetie of the sinners, that they beeing often admonished may return to repentāce. 6. For auoiding of offēce in the church that others bee not corrupted. 1. Cor. 5.6. Know yee not that a litle leauē leaueneth the whole lump? 7. For auoiding of offence among those that are without; least they who are not as yet members of the church, come not to it. 8. That the name of God may not be blasphemed & euil spoken of by others, & his couenant despited & reproched. 9. That frō the sinners thēselues punishment may be auerted; because the wicked approching vnto the Lords table eate their own damnation. Wherefore that this may not come to passe, the church is bound to prouide, that such approch not hither.

10 They who denie the faith and doctrine of christ are to be excluded frō the church, & from the vse of the sacraments. For the faithful or christians are not to be confounded or mingled with those who are not members of the Church; as with those which are professed vngodly persons, blasphemours, reuolters to Arrianism, Mahumetisme, & the like. But they that deny & refuse to repēt, deny the faith & doctrine. Tit. 1.6. They professe that they know god, but by works they deny him. And he that denieth the faith is worse then Infidels. Therfore they who persist in their wickednes, & deny to repent, are to be shut out of the church, neither are they to be admitted to the vse of the sacraments. And heere hath place that saying of Christ, Matth. 7.6. Giue not that which is holy to dogs. Wherfore nether to the sacraments are dogs to be admitted, namely those which persist in their wickednes, and make a mocke of Gods word. For if Christ speaketh this of his audible word, to wit, the word preached, which yet was instituted for the cōuerted & vnconuerted, or such as were yet to be conuerted; much more shal this bee spoken of his visible word, namely of the sacraments, which were ordained and instituted for the conuerted onely.

11 Open blasphemers ought not to be baptized. For they ought not to bee baptized, who beleeue not with their whole hart. Wherefore Philip saith to the Eunuch, If thou beleeuest with al thine hart, thou maiest be baptized. So Iohn also Baptized none but such as confessed their sinnes. Now if blasphemers and vnbeleeuers are not to be baptized, it followeth that they are to bee shut out of the church, & not to be admitted to the receiuing of the sacraments They who ought not to be baptized, neither ought they to be admitted vnto he Supper: For there is one and the same reason in both.

12 They who are not as yet baptized are not to be admitted vnto the supper: but to them who forsake their Baptism, Baptism is no Baptisme, according to that of the Apostle, 〈◊〉 2.25. If thou be a transgressor of the Law; thy circūcision is made vncircumcision. Therfore they who forsake their Baptism, are not to be admitted vnto the Supper. Obiection. Then they who forsake their Baptism, are also to be baptized after their receiuing into the church. Answer. Their receiuing into the church by Baptisme is firm and in force to them that repent, without any iteration of the signe. But seing Baptism is an entrance into the church, they who forake it, are not in the church; and therefore as long as they continue such, they are not to be admitted either into the Church, or vnto the supper.

13 Vnto whom the promise of grace doth not belong, vnto thē the sign of grace ought to be extended: otherwise the church should deale corruptly, admitting them whom God excludeth, & should be diuerse & disagreeing frō her selfe: for she should absolue them by the visible woord, whom she condemned by the audible word. Wherefore whom God hath reiected, & depriued of his grace, they are not to be admitted vnto the sacraments, which are the signes of Gods grace.

14 The institution of the sacramēts, or the condition, which must be obserued in comming to the sacraments, requireth repentaunce. Therefore they who shew not repentance, ought not to be admitted. This argument foloweth, by a counterpositiō: They which haue repentance & faith are to be admitted: Therfore they which haue not repentance & faith are not to be admitted.

4 How the power of the keies differeth from the ciuil power

1 THE power of the keies cōmitted vnto the church, depēdeth on Gods words, the ciuill power is armed with the sword.

2 Jn the church, iudgemēt proceedeth according to Gods lawes: in the ciuill state, iudgement is exercised according to ciuil Lawes.

3 The church punisheth the obstinate with the word of God onlie; yet so, as that this punishment pierceth euen vnto their consciences: The ciuil state punisheth the obstinate only with corporal punishment. The church punisheth with the word when it denounceth the anger and wrath of God against infidels, and vnrepentant persons.

4 Oftentimes the Discipline of the church hath place where there is no place for ciuil iudgement; as when the church casteth out of her congregation the impenitent, and accounteth them no more for her members. And contrariwise, the ciuil gouernment oft times hath place, where there is no place left for church Discipline: as when the Magistrate punisheth adulterers, robbers, theeues, with death, and dooth no more reckon them for members of the commō wealth, whether they repent, or continue obstinate; whom yet the church, assoone as they repent and shee receiue them, is bound to hold for her members.

5 The iudgement of the church hath degrees of admonitions. For first repentance must be sought for, before they come to punishment: But the ciuil iudgement proceedeth to punishment, whether he, which sinned, promise repentance, or continue vnrepentant.

6 The end and purpose of the church is, that hee which hath offended should repent, and be saued for euer: the end and purpose of the Magistrate is, that the offender bee punished, and so peace and externall order and Discipline be maintained in the commonwealth.

7 The church is bound to reuerse and retract her iudgement and punishment, if there come repentance. But the Magistrate is not bound to recal his iudgement and punishment, neither is he able sometimes to recall it. Wherefore the difference is apparent and manifest of the ciuil, and Ecclesiasticall power, or the power of the keies deliuered by christ vnto the church. And this power may easily stand and consist without that. For the church acknowlegeth him for her member, whom the Magistrate dooth not acknowledge, nor suffer.

5 What order is to bee obserued in exercising the power of the keies

When a man hath cōmitted some priuate trespasse, he must first bee curteously admonished by one, according to the commandement of Christ, Mat. 18.15. Jf thy brother trespasse against thee, go and tel him his fault betweene thee and him alone: Jf he heare thee, thou hast wonne thy brother, Moreouer, Jf being admonished by one, he dooth not yet repent, he must bee againe priuately admonished, by thee taking one or two with thee. And such admonitions must be doone according to gods word, and with signification of good-will towardes the offender, and that not but for causes iust, weighty, & necessarie. And if neither so admonished by one or two he repent; hee is to be corrected by the whole Church. Which also Christ hath commaunded. Jf hee will not vouchsafe to heare them, tell it vnto the Church.

Nowe if a man transgresse publikely by offending of the whole Church, he must also publikely be corrected by the Church, accordong as his trespasse is: if neither yet he will repent being admonished and chastised by the Church; whether it be he that committed a priuate trespasse, or he that cōmitted a publicke offence; at length excommunication must bee inflicted by the church, as the extreme and last remedie to correct men obstinate and impenitent: euen as also Christ himselfe commaundeth in these woordes next following the place before alleaged. Jf he refuse to heare the church also, let him be vnto thee as an heathen man, and a publicane: In these wordes Christ expressely commaundeth all, whosoeuer being after this sort admonished by the church wil not repent, to be by the common consent of the church excommunicated, vntill they repent.

It remaineth now that we see, what Excommunication is. Excommunication is the banishing of a grieuous transgressour, or an open, vngodly and obstinate person, from the fellowshippe of the faithfull, by the iudgement of the Elders, by the consent of the church, and by the authoritie of christ, and by the holy Scripture: When the Church therefore pronounceth of any, that they are not godly, they must be excommunicated, and not admitted vnto the sacrament. And whosoeuer are excommunicated, they againe professing & shewing in their actions amendmēt, ar altogether in like sort receiued into the church as they were exiled frō it, namely by the iugedmēt of the Elders, by the consent of the Church, & the autority of Christ and the Scripture. Furthermore the chiefe and principall part in excommunication, is denunciation, whereby is denounced, that hee which denieth faith and repentance is no member of the church, as long as hee cotinueth such, how euer he make boast of the name of christians; because the Scripture dooth not acknowledge him for a christian, who although he professe himself in word to be a christian, yet in deedes sheweth the contrary. And this denunciation, whereby one is excommunicated, is not in the power of the minister of the Church, but in the power of the Church, and is doone in the name of the Church, because this commandement was giuen by christ vnto the church. For hee saith expressely, tell the Church. And verily this commaundement hee gaue vnto the church, not for the destruction of the sinner which is to be excommunicated, but for his edification or saluation. Neither ought this denunciation of the church to be vsed without effect, for, (as was before saide) of whome the church denounceth that they are not godly, the church is bound to excommunicate them, and not admitte them to the vse of the Sacramentes. Now who are to be excommunicated, is knowen sufficientlie by that which hath beene said before; namelie such, as either deny some article of faith, or shewe that they wil not repent, or submitte not them-selues to the will of God, according to his commandements, neither make any doubt of persisting stubbornly in manifest wickednesse. Al such are not to be admitted into the Church. or, if they haue beene admitted into the Church in Baptisme, yet we must not goe forwarde in offering them the Lordes sacred Supper: but contrariwise, such as professe faith and repentance, the church is bound to admitte. There remaine obiections of the aduersaries, whereunto we will in few woords make answere.

1 Obiection. The charge and office of the keies, is no where commaunded. Therefore is not to be ordained in the Church, & by consequent, no man ought to be excluded from the sacraments. Ans. The Antecedent is false; because frequently in Scripture manifest testimonies of this charge and commission are extant, Mat. 16.19. J will giue vnto thee the keies of the kingdome of heauen, and whatsoeuer thou shalt binde vpon earth, shall be bound in heauen. Here in plaine wordes is expressed the power of the keies committed to all ministers of the word.

Moreouer, what this office of charge of the keies committed to the Church is, and how the Church must discharge this charge and function, Christ likewise plainly aduertiseth and declareth; Mat. 18.17. & 18. If he will not v•••safe to heare them, tell it vnto the Church: and if he efuse to heare the Church also, let him bee vnto thee as an heathen man, and a publicane, Verily J say vnto you, whatsoeuer yee shall binde on earth, shall bee bound in Heauen: and whatsoeuer yee loose on earth, shall bee loosed in Heauen. These thinges giuen thus in precept by Christ Paul also dooth in the thing it selfe confirme. 1. Cor. 5.5. Let such a one be deliuered vnto Satan, for the destructiō of the flesh, that the spirit may be saued in the day of the Lord Jesus. 1. Cor. 11.20. When ye come together into one place, this is not to eate the Lords Supper▪ 2. Thes. 3.14. Jf any man obey not our sayings: note him by a letter, and haue no companie with him, that hee may bee ashamed. 1. Tim. 1.20. Of whom is Hymenaeus, and Alexander, whom I haue deliuered vnto Satan, that they might learne not to blaspheme. In the Prophets also are manifest testimonies, in which this is apparent to haue beene commaunded by God. Isai. 1.11. What haue I to doe with the multitude of your sacrifices, saith the Lord? I am full of the burnt offerings of rams, and of the fat of fed beastes: and I desire not the bloud of bullockes, nor of lambs, nor of goates. Isai. 66.3. He that killeth a bullock, is as if he slue a man: he that sacrificeth a sheepe, as if he cut off a dogs necke: hee that offereth an oblation, as if hee offered swines bloud: he that remembreth incense, as if he blessed an Jdoll. Ier. 7.22. J spake not vnto your Fathers, nor commaunded them, when J brought them out of the land of Aegypt, concerning burnt offerings and sacrifices. Psal. 50.16. Vnto the wicked said God; What hast thou to doe, to declare mine ordinaunces, that thou shouldest take my couenant in thy mouth? Wherefore Christ also saith, Matt. 5.24. Leaue there thine offering before the Altar, and goe thy waie: first bee reconciled to thy brother, and then come and offer thy gift. There are other places also of Scripture besides these, where it is cōmanded, that all professed wicked persons be excluded from the church & the vse of the sacraments: as, wheresoeuer is reprehended the vnlawfull vse of the sacraments: Likewise wheresoeuer the ministers are commaunded to receiue only such for members of the church, as professe faith & repentāce. Reply. God indeed forbiddeth the vngodlie to come vnto the sacraments, but he willeth not that the church should forbid them. Ans. What god forbiddeth to be done in the church, that wil he haue to be auoided by the Discipline of the church: & that God hath willed the church to forbid & exclude professed vngodly persons, is manifestly prooued by the fore alleadged places.

2 Obiect. Men are not able to discerne the woorthie from the vnworthie: they cannot know, who truelie repent, & who persist in impietie: neither can they cast anie man into hell fire. Therefore that iudgement is not committed vnto the church, whereby the godlie maie be distinguished from the vngodlie. Aunswere. The church doth not iudge of such as are hidden or secrete, but of those that are manifest, namely of those, who shew them selues in outward life & profession; and this she doth when concerning such she subscribeth to the iudgement of god, that is, when shee iudgeth of them according to the prescript of Gods word: as when out of the woord of God shee pronounceth the obstinate to be condemned, as long as they continue such; & when out of the word of God she absolueth them which shew repentance. But to discerne from others such as are close & hidden, as the church is not able, so neither doth she take it vpon her.

3 Obiection. Christ saith in the Parable of the tares, let both grow together vntil the haruest. Therefore none ought to bee excluded. Aunswere. 1. Christ speaketh there of hypocrits, who cannot be discerned alwaies from the true seruers of God. Therefore his meaning is, that hypocrites ought not to be cut off or separated frō the church, as whom we know not to be such: but that the Angels shall doe this at the last daie. 2. Christ distinguisheth there the office of the Magistrate, and of ministers, Let them grow, that is, put not to death any which are estrāged from the church. For the Ministers may not vse corporal force against any man, as may the Magistrate. Now if this difference be put, the difference which is between the church, and the kingdome of the Diuell shal not be taken awaie.

4 Obiection. Men are to bee forced and compelled vnto good workes. The vse of the sacraments is a good worke. Therefore they are to be forced and compelled to the vse of the sacraments. Aunswere. 1. The Minor is not true, except it be vnderstoode of that vse, which is celebrated by the faithfull: otherwise, when vnbeleeuers vse the sacraments, their vse is no good work. The vse of the sacraments is a good work, when good moral works goe before this vse: And then is it truly called the vse of the sacramentes; otherwise it is rather an abuse, and prophaning of the sacramentes. For when the wicked take the sacramentes, they abuse them; whence it is that Christ expressely dehorteth the wicked, from this good work, when he saith, Leaue there thine offring before the Altar, and goe thy waie. 2. The Maior proposition is to be distinguished. Men are to bee compelled vnto good woorkes, but in their order, so that there goe before an enforcing to moral woorks, and then follow after an enforcing to ceremoniall works: and so is that to bee vnderstood, which Christ saith, Luk. 14 23. Compel them to come in.

5 Obiection. We haue no examples of this excluding. The Prophets, Apostles, and John excluded none: nay John Baptised a generation of vipers. Aunswere. The Prophets albeit they could not exclude the wicked from the sacrifices & sacraments, yet they condemned that wickednesse of theirs in approching thither, and made oftentimes long sermons both against the wicked who did approch, and against the Church, which admitted them vnto the sacrifices. But that the Apostles did exclude, Paul alone doth sufficiently shew by his example, as we saw before, and John Baptised them onlie who promised faith and repentaunce: he baptized a generation of vipers, when now they did repent. Wherefore although they were a vipers broode whome Iohn baptised; yet were they not any longer vipers, when they were baptised. For John baptised none but such as confessed their sinnes: As also he preached the Baptisme of repentance for the remission of sinnes.

6 Obiection. Jf they are to bee admitted vnto the sacraments which professe faith and repentance, & the vnbeleeuers and wicked are to be excluded; the same shall bee doone after the same manner, as it was done by John. But John by himselfe alone admitted them, who professed faith and repentance, vnto baptism, and he alone also reiected he impenitēt: Therefore it shall be lawful for one minister alone either to admit them who professe the Doctrine and repentance, or to reiect the obstinate. Aunswere. The reason is not like. For Iohn was endued with a Propheticall and Apostolicke authoritie. Againe at that time the gathering of the new Church was respected, and not the excluding of them, who were in the Church, and had reuolted from it.

Certaine argumentes assoiled, whereby some haue endeuoured to abolish excommunication

1 WHERE the woorde and Sacraments are rightly to be administred, there must the authorite of discipline be established. But in the primitiue Church, and at this day in well ordered Churches the authoritie of discipline is not established: Therefore the woord and Sacraments are not rightly there administred. But absurd were it so to say; therefore absurd also to impose a necessity of discipline on the Church. Aunswere. These wordes, To be rightly administred, are doubtfull and haue a diuerse meaning. 1. To administer rightlie, signifieth, so to administer, as that the administration wholy agree with the prescript of the Lorde. 2 It signifieth, to administer, not according to the right, perfect and exact obseruing of it; but so, that the administration be pleasing to God, & profitable for the saluation of the Church. In this whole world the Sacramentes are not rightly administred according to the former signification: but according to the latter signification they are. For albeit there be some blemishes, which by reasō of the churches weaknes & imbecillity cannot be corrected & amended on a sodain; yet the administration may please God, and profit the Church: Albeit wee are neuerthelesse to acknowledge & bewail the defects. For blessed are they which hungre and thirst after righteousnesse. Except these thinges be graunted, there will be no pure church in the world. We may seeme now to haue sufficiently assoiled this obiection; but yet furder also we deny the Minor. For the autority of discipline was, & cōtinued in the Primitiue church, & shal also continu in an il ordred church, but with great abuse, as amongst the Papists. Reply. Jn our Churches, & in the Heluetian churches Excommunication is not in force: Therfore the Minor of the former obiectiō is true. Ans. Although in some Churches it be not exercised, yet is it not then ill exercised: but the Minor is neuerthelesse infringed. Because in those churches the woord & the Sacraments are rightly administred, according to the other signification whereof we spake before. Chrysostome saith, If any wicked person come vnto the Lords table, giue not vnto him the Lordes Sacrament, the body & bloud of the Lord: if he wil not beleue, signifie it vnto me: I will rather leese my life, than I will admitte him. Excommunication therefore was in force many yeares after Christ.

2 That Doctrine which hath neither Gods woorde nor examples, is not to be thrust vpon the church. But this doctrine hath neither of these. Therfore it is not to be thrust vpō the church. Ans. It hath the word for it. Mat. 18.17. If he refuse to hear the church, let him be vnto thee as a Heathen man. 1. Cor. 5. Let such a one be deliuered vnto Satan. 1. Tim. 1. Whom I haue deliuered vnto Satan. Reply. Mat. 18. No mention is made of the seniorie or Excommunication. Therefore that doth not proue the word. Ans. I deny the Antecedent. For although there bee not the formall words, yet the thing it selfe is conteined in them. Reply. To be accounted for an heathen man, and to be Excommunicated, are not al one. Therfore the word is not conteined there in words of like force. Now the Antecedent is proued thus. Let him be vnto thee as an heathen man & a publican. There he speaketh not of the iudgement of the Church. Therefore he is not to bee excommunicated by the whole Church, who is accounted for an Heathen by priuat men. Auns. Whom each in seueral account for an Heathen man, him the whole Church so accounteth of. Reply. But it is not said there, whom the whole Church accounteth for an heathen man, but he that heareth not the word, account thou him for an heathen mā: Therfore account him not so according to the churches iudgement, but according to thine own iudgement. Answer. Therefore I account him so, because he heareth not the Church. But, not to heare the Church, is, to be a publicane, and estranged from the church. Are not these all one? But I adde an other thing which admitteth lesse questioning. Hee saith not only to euery priuate man, but to the whole Church, for, to thee, and to the Church, are of like force. For when Christ commaundeth, that I account a man for a publicane and an heathen, doth he therefore wil that the church account him for a Christian? No, because then he would haue contrarie iudgements to be giuen of the same man. But, to bee accounted of the Church for a publicane and an Heathen, is to be excommunicated, and to be out of the communion of the Church. Wherefore this standeth still, that mention is made of excommunication, and that it is commanded, &, That, to be accounted of one for a publicane, is, so to bee accounted of all. And if that denunciation shoulde not bee done in special and particular, no man could be accounted for a publicane. As touching the other member, which is the seniorie, I aunswere, that it is doone by the church.

3 The Church is not the Seniorie: But christ commaundeth that signification be giuen to the church, and that admonition bee giuen by the church. Therefore not by the Seniorie. Aunswere. I deny the Maior: albeit the whole reason notwithstanding maie be graunted: namely, that christ vnderstandeth not the Seniorie, but maketh properly the name of the Church, both of the Iewish before christ, and of the christian after christ. But there must bee notwithstanding some order in the iurisdiction of the church: some must be appointed and ordeined by the church: else will there be a confusion of all things. Therefore by the church is comprehended the Seniory, and by consequent it is vnderstood of a councell or assemblie of gouernours. Wee cannot obserue that which christ saith, without defining of circumstances. Reply. Jt is true indeed, that signification cannot be giuen to the whole church, but to the councell or assemblie of gouernours, which yet is ciuill: Tell the church, that is, the Senate of the cittie. Answere. Now then they confesse that it cannot be signified to the whole church, but to some councell or assembly of gouernours, which yet must be ciuill, not Ecclesiasticall. The question then is, whether christs woords are to be vnderstoode of a ciuill councell and assemblie. This must they prooue. They prooue therefore that this councell is ciuill.

4 Christ commandeth that it be signified vnto the councell; which councell is ciuill. This proposition they proue. That councell which punisheth with corporal punishments, is ciuil. The councell, which gaue Paul power to put Christians to death, punisheth with corporall punishments: Therefore it was ciuil. Aunswere. Wee aunswere vnto the Maior. That councell which punisheth so, according to right, is ciuil. But they, who gaue that power to Paul, did it wrongfully: because they had not that right and authoritie, but vsurped it. Which also is to bee thought of their putting Stephen to death; because it was done tumultuously: & further the Priests themselues were consenting vnto it, but vniustly. Reply. S. Austine saith that the Jewes did lie, when they said, It is not lawful for vs to put any man to death. Aunswere. The wordes of Austine are these in his 114. Treatise, vpon Iohn, Did they not put him to death, whome they yeelded vp to bee put to death? By reason of the feast it was not lawfull to put him to death. Reply. S. Chrysostome also. saith; It is not lawful for vs, that is, because of the feast approching. Answere. This is not true (with the good leaue of S. Chrysostome bee it spoken): because it is witnessed by their stories, that their lawes were taken from them by Herode the Greate; and Iosephus writeth that the whole councell was put to death by him, one onely excepted. Therefore the Iewes in effect say this: Thou hast the power of the sworde; it is not lawful for vs to put any man to death. Reply, It is said in the Gospell; Take yee him and iudge him after your owne Law. Aunswere. He meaneth the Law of Moses: which was, That he should be stoned to death, Pilate graunting them the libertie of vsing their owne Law. Replie. Josephus saith, That their Lawes were graunted vnto them by Claudius. Aunswere. Then before time they had them not. Moreouer Claudius is said in this sense to haue graunted them their Lawes, because hee permitted them to obserue their owne Lawes and rites in religion. Replie. Their councell was taken awaie by Herode the Great: Therefore before time they had ciuill iurisdiction, and at that time, when Christ commaunded to signifie it vnto the councel. Wherefore, by consequent, it was to be signified to the ciuil senate: for there was no other councel but the ciuill. There were in al three councels or assemblies, 1. Of the whole kingdom, as the high court of parliament in England. 2. A lesse councel, which was the senate of the citie of Jerusalē; & that was both ciuil & ecclesiastical. 3. The Triumuiri. Al these were ciuil. The councel then was ciuill. Christ sendeth to the councel. Therefore to the ciuil senate. Ans. The councel was ciuil, but not only ciuil: for it had also ecclesiastical power, because it handled & decided matters of religion: It consisted of Pharisees & Scribes, of Diuines & Lawyers. For they had morall & iudicial Lawes.

Now then the question is, Whether Christ commaundeth to tel the councel, as it is ciuill: or as it is ecclesiastical. That hee wil haue it signified vnto the councel, as it is Ecclesiastical, we proue out of the text. 1. Because wee are commaunded to account the excommunicated person for an heathen man and Publicane, that is, for an aliene from Christes kingdome. Now to pronounce a man to bee a Publicane and an aliene from Christes kingdome, belongeth vnto the Ecclesiastical magistrate, not vnto the ciuil: because a Publican and an Heathen may be a member of the cittie, but not of the church of Christ. 2. Christ addeth, Verily, verily, J saie vnto you, whatsoeuer yee bind on earth, shal be bound in heauen. Heere Christ meeteth with an obiection: For the excommuned person may obiect; what doth this touch me? Although the church account me for an infidel, for an Heathen and Publicane, I wil notwithstanding in the meane season eate and drink. Christ answereth therefore, That this iudgement shall not be frustrate or of no effect: for I may selfe wil be the executour of it. Before, in the 16 Chapter, he said, I will giue thee the keies of the kingdome of heauen: but there hee speaketh of the common and general authority of the ministerie: here he speaketh namely and particularly of the ministers authority in this cause. To bind and loose therefore is not belonging vnto the Magistrate, but vnto the church.

5 The wicked maie bee accounted for Heathens and Publicanes, without anie excommunication: Therefore a Publicane and an excommunicate are not alone. Aunswere. I denie the Antecedent: because to account one out of the communion of the church, & to excommunicat, are all one. Reply. But they maie account one, that is, think of one in their mind, to be such a person. Aunswere. If hee heare not the church, thou art to knowe, not what the church thinketh of him in minde, but what they publikely determine of him, whether thou maiest account him for an Heathen and Publicane. And furthermore Paul elsewhere forbiddeth vs to eate or drinke with a wicked person. Therefore it is not a knowledge only in the mind.

Against the Examples

Pavl willeth that the incestuous person be cast out of the Catholick church. 1. Corinth. 5.13. that is, hee will haue him pronounced to be no member of the Church. Therefore this eiection or casting out is not to think only, but to pronounce also & excommunicate. The aduersaries vrge the contrary to this, on this wise.

6 The Apostle expoundeth himself 2. Corinth. 2.6. Jt is sufficient vnto the same man, that he was rebuked of many. Therefore those words, Account him for a Heathen & a Publicane, and, put him awaie from among you, signifie only a rebuking. Answere. This reason deceiueth by a fallacy of consequent: because a generall rule is not builded vpon one example. For, because heere was neede of rebuking onely, seeing the partie repented: It doth not thereof follow, that alwaies the same onely is required. Reply. What they did, that Paul commanded. But they did onlie reprehend and rebuke. Therefore Paul commaunded them onelie to reprehend him, when he commanded them to put him awaie from among them. Ans. Paul commaunded that, but not that only: because he cōmanded also that they should reiect him, if he repēted not. But if he repēted, it should be sufficient to reprehend & rebuke him. Wherefore it doth not follow: They onely reprehend him: Therefore Paul commaunded them onely to reprehend him. This is a true aunswere vnto the former reply; but there is another also cleare and manifest.² For the Greeke woorde (which the Apostle here vseth) signifieth not onelie reprehension and rebuking, but also that excommunication, which is by words onelie. And in this sense not onelie it maie, but also must bee taken: because hee saieth, So that now contrariwise yee ought rather to forgiue him. Therefore he was now excommunicated, and not as yet receiued, but to be receiued: Neither was he onely reprehended and rebuked, but also cast out & eiected. And whē also he saith. Of many, hereby is cōfirmed, that by the name of the church, whereof Christ speaketh, Matth. 18. is not vnderstoode the common multitude, but the chief gouerners of the church. Againe, For this cause did I write (saith the Apostle) that J might know the proofe of you, whether you would bee obedient in all things. He praiseth them therefore because they obeied. Wherefore before repentance he forbiddeth, That they companie not together with the excommunicated person. And further also hee saith; I praie you that you would confirme your loue towardes him. The Greeke woorde, 〈 in non-Latin alphabet 〉 (which we interpret, to confirme) signifieth, by publique sentence to speake a thing. So is it taken, Gal. 3.15. a mans couenant when it is confirmed, that is, ratified by publique autoritie. The Apostles meaning therefore here is, that they should declare their loue towardes man by publique testimonie. Therefore, to forgiue, was to receiue the excommunicated erson into fauour, and that doth hee often repete. Now, there was also some space betweene the writing of the former and the latter Epistle to the Corinthians: Therefore hee stoode in the meane time excommuned. In the former Epistle Paul saith, that hee heareth that some wicked persons were amongest the flock: Them he willeth to bee excōmuned: And it is likely that the Corinthians obeyed this his commandement in excommuning them, and so wrote to Paul, that they had obeyed him therein, because in his 2. Epistle, Cap. 2. he commendeth them, and willeth them to receiue againe the incestuous person, vppon repentance.

7 Whome Paul had willed to bee noted by a letter, him hee willeth the Thessalonians to account of, as of a brother, and therefore will not haue him to be excommunicated. This consequence or sequele is proued thus: Contraries can-not stand together: But to excommunicate one, and, to account him for a brother, are contraries: therefore if he bee to bee accounted for a brother, hee is not to bee excommunicated. That these are contraries, is also thus proued To Excommunicate, is, not to account one for a brother: but, not to account one for a brother, and to account one for a brother, are contraries: Therefore also to excommunicate one, and to account him for a brother, are contraries, and so can not stand together; except, not to account, and, to account for a brother, shoulde bee all one. Aunswere. There is an ambiguitie and diuerse vnderstanding of these woords, to account for a brother. Wherefore the contrarietie is not here of force. For all men are brethren, both Christians, and Turks. But christians neuerthelesse, although they account Turks for their brethren, and neighbours, and desire their saluation: yet doe they not account them for christian bretheren. If then they are to account Turks for their brethren, then much more must they account them, and seeke their saluation, who were before time brethren, that is, christians.

8 What Paul did, that are not we to folow. Paul did excommunicate Hymenaeus and Alexander without the churches consent, 1. Timot. 1.20. Therefore wee must excommunicate no man. Answere. The Maior proposition is false, if it be generally vnderstoode. Reply. The Maior is thus proued. What Paul did by his Apostolique autoritie, that are not we to follow. But hee did this by his Apostolique autoritie. Now this Minor is prooued by Paules words: I haue deliuered, saith he, Hymenaeus and Alexander vnto Satan. But our Ministers and Pastours of churches cannot do this. Therefore it must needes be that Paul did it by special autoritie. Aunswere. This whole reason I graunt. Wee must not follow his example, if he did it alone. But hereof it followeth not, Therefore we maie not excommunicate. For so more is in the conclusion than in the premisses. And againe the Minor may bee denied; because in the text alleadged it is reported only, that Paul did it, not in what sort and maner he did it.