There is one word in the Text , Sect. 2. as it is expressed in the Olde Translation [ also ] which being a Relative , sends us backe to the words going before , to finde out the occasion of this speach . I finde that our Saviour in this Chapter , doth exhort his Disciples , and in them all Christians , to a conscionable care , of the salvation of their brethren , and that first , by giving no offence , whereby they may be scandalized , Take heed that yee despise not one of these little ones , ver. 10. and before , Woe unto that man by whom offence commeth . and secondly , by patient bearing of such offences as come from them , and labouring to restore them that are fallen , and to bring them to repentance . ver. 15. If thy brother shall trespasse against thee , &c. Where before I come to my Text , it will bee expedient that I inquire of foure things . 1. To whom our Saviour speaketh ? to his Disciples . 2. Of whom ? of a brother , If thy brother trespasse . 3. Of what offences ? If hee trespasse against thee . 4. What is the rule prescribed in this case ? Goe and tell him his fault betweene him and thee . If he shall heare thee , thou hast gained thy brother . But if he will not heare thee , then take with thee one or two more , that in the mouth of two or three witnesses , every word may be established . And if he shall neglect to heare them , tell it unto the Church .

I. Sect. 3. Christ speakes unto his Disciples , as may appeare by the whole discourse from the beginning of the Chapter , but he speakes not unto them as they are Apostles , and chiefe Pastors in his Church , but simplie as they are Disciples , that is , Christians ; for all the followers of Christ were called Disciples , Ioh. VI. 66. The not distinguishing of these two , what was given in charge to the Apostles , as they were Apostles , and chiefe Pastors ; and what as they were Christians , hath occasioned many misprisions . I will instance only , in two particulars . Our Saviour in the celebration of the Sacrament of the Supper , sayth to his Disciples , Drinke yee all of this : The Papists understand this to bee spoken to them , as they were Apostles , and Ministers of the Church , and so deny that the people have any right to the Cup. whereas it is evident , that in that first Supper , they did beare the person of Communicants , and so that benefit belongs to all Christians . Againe Christ sayth unto them , Matth. 20.25 . Mar. 10.42 . Luk. 22.24 . The Kings of the Gentiles exercise dominion over them — but it shall not be so amongst you . Our new masters , who seeke to pull downe the Orders of our Church , take this as spoken onely unto Ministers , and from thence condemne all Superioritie and Iurisdiction of Bishops : whereas it is evident , that this precept doth alike concerne all Christians . For 1. the occasion of that prohibition , was the ambition of the sonnes of Zebedee , who dreaming of a temporall kingdome that Christ should have in this world , desired to sit , one on his right hand , the other on his left ; that is , to be the greatest in that kingdome : They did not desire Iurisdiction over Ministers onely , and place above Apostles , but also above all Christians ; And they conceived hope to obtayne it , not out of any priviledge they had by their Apostleship , but out of a relation they had to Christ according to the flesh , being his kinsmen . Therefore this prohibition is given , not to the Apostles onely , but to all Christians . II. Christ in the XXII . Chap. of S. Luke , immediatly before these wordes , and presently after , using this word [ you ] and speaking to his Disciples , and none but them , speakes unto them , as representing not onely Ministers , but all Christians . As vers. 19. This is my Body which is given for you , vers. 20. This Cup is the New Testament in my Blood which is shed for you , vers. 29. I appoint unto you a Kingdome . In these places ( I hope ) by [ you ] yee will understand all true Christians , else none but Ministers have interest in Christ's Blood , and right unto his Kingdome . And then , why not also in the words interjected , vers. 25. It shall not be so among you , by [ you ] should we understand all Christians . III. Compare that place with Matth. XXIII . 8. which place is alledged , to the same purpose as the former , against titles of honour in the Church , But bee not yee called Rabbi . Our Saviour speakes to all Christians , as is evident , vers. 1. Then spake Iesus to the multitude , and to his disciples . So doth hee also in the other place , which is alleaged against ruling . IV. It cannot be denyed , but that the Apostles did ( during their life ) exercise Iurisdiction over all other Ecclesiasticall persons . So did their successors who are stiled Rulers : Therefore ruling is not forbidden the Apostles . yea , our Saviour in the same place intimates , that among them , some should bee greater than others , saying , Let the greatest among you , bee as the least , and the chiefest as hee that serveth . Finally , the opposition between Gentiles and you , doth evidently prove , that that precept is given to all Christians . The Kings of the Gentiles exercise dominion over them — but it shall not be so amongst you . If his intent had been to forbid ruling in Ministers onely , he would not have opposed them to the Gentiles , but to temporall men in Christian Common-wealthes , or rather to the Priests under the Law , saying : Amongst the Priests of Israel some rule over other : but it shall not bee so among you . But to say , it is thus with the Gentiles , it shall not be so with you Ministers , is no good opposition . And , it is thus with the Gentiles , it shall not bee so with you Christians , is a full and a fit antithesis , often used in Scripture . Matth. VI. 7. But when yee pray , use not vaine repetitions , as the Gentiles doe . Matth. VI. 31. Take no thought , for after all those things seeke the Gentiles . I. Thess. IV. 5. Not in the lust of concupiscence , as doe the Gentiles . Still Gentiles opposed to Christians , no-where to Ministers . And therfore in that place nothing is forbidden to Ministers , but what is unlawfull to all Christians . Not superioritie , authoritie , dominion , Lordship , but the ambitious affectation of the same , and the tyrannicall usage thereof . So that ( my masters ) If you will make use of that Text against our authoritie , you must turne plaine Anabaptists , and condemne not only Ecclesiasticall authoritie , but Civill also : for Christ speakes there to his Disciples , not as Apostles , but as Christians , and so hee doth in my Text , If thy brother trespasse against thee ; for the dutie here required , is not proper to Ministers , but such as concernes all Christians , to beare offences patiently , to desire the salvation of our brother , and to that end to admonish him privately , or ( if need be ) to deferre the matter to the Church . And therefore it is to bee observed , how in the next words , speaking of a power proper to the Apostles , and their successors , he changeth the number , to shew the change of the person , though hee bee still speaking to his Disciples . For while he speaketh of those duties , which concerne all Christians , he useth the singular number , if hee trespasse against thee ; and , if he will not heare thee , even thee , whosoever thou bee , that art my disciple . But when hee comes to speake of the power of the Keyes , which was given onely to the Apostles , and their successors , he useth the plurall number , Whatsoever you shall bind , even you , who are the Pastors and Rulers of my Church , in earth .

In the next place , sect. 4 wee are to see , of whom hee speakes : of a brother , If thy brother trespasse , one that professeth Christ ; for this course which our Saviour prescribeth to admonish our brother , & if need bee to convent him before the Church , is not to bee taken with those who are altogether without the pale of the Church , as the Apostle sheweth 1. Cor. V. 9. I wrote unto you not to companie with fornicators , yet not altogether with the fornicators of this world — for then must yee needs goe out of the world — If any man that is called a brother be a fornicator — with such an one eate not . For what have I to doe , to judge them also that are without .

In the third place , sect. 5 wee are to enquire of what sinnes he speakes : Certainely , he meanes principally and properly , private injuries , whereby thy brother hath wounded thee , either in thy body , or estate , or reputation . If hee sinne against thee . And so Peter understood it , vers. 22. where he saith , Master , how often shall my brother sinne against me , and I forgive him . Yet by Analogie wee are to understand it of all sinnes , and the same course which is here prescribed , is to bee observed with a brother , that sinnes against God onely ; that is , wee are to admonish him ; and if need bee , Convent him before the Church . For Christ heere exhorts us to charity ; that which he will have us principally to seeke , is not satisfaction for the wrong done unto us ; but as it is called in the Text : the gayning of our brother , that is , his Salvation . If our Saviour had respected onely the wrong done to us , he would never commaund us to complaine ; for hee compelles no man to sue for satisfaction when he is wronged : albeit he permits us to use lawful meanes to right our selves ; Yet hee would bee well pleased , if wee would sit downe by the wrong . I am sure the Apostle who was inspired by the spirit of Christ , adviseth this as the best of all . Why doe ye not rather take wrong ? &c. I. Cor. VI. 7. But here hee commaunds us to convent our brother offending , before the Church , if he will not heare us , and therefore that which hee would have us ayme at principally , is , his salvation , which is in danger , if he be not recovered by repentance , not only when he hath wronged us , but also when he hath offended God in any sort . Againe , wee ought to bee so zealous of God's glory , that wee should account sinnes against God , to bee against our selves . God is so sensible of the injuries done unto us , as if done to himselfe : In all their troubles he was troubled , sayth the Prophet Isay , LXIII . 9. And God himselfe , Zach. II. 8. He that toucheth you , toucheth the apple of mine eye . When Saul did persecute the members upon earth , the Head cryed from Heaven : Saul , Saul , Why persecutest thou me ? In like manner should wee bee sensible of the injuries done to God , accounting them as done to our selves , as was David , who sayth , The rebukes of them who rebuke the Lord , have fallen upon mee . In a word , as an offence done to thy neighbour , is a sin against God , in regard of the breach of his Commaundement : So an offence against God , is a sin against thy neighbour , in regard he is scandalized by thy bad example . Finally , in other places , the like course is prescribed in other offences , besides private injuries . Levit. XIX . 17. Thou shalt not hate thy brother — but plainely rebuke him . Tit. III. ver. 10. A man that is an hereticke , after the first and second admonition , reject . So that not onely private wrongs are to bee brought before the Church , but other offences also , for it is not likely , that Christ would have the Church to censure offences against our neighbour , and to neglect the sinnes committed against the first Table . But Christ mentioneth onely private injuries , because hee is exhorting to Patience , and Charitie . And we are most sensible of those offences , wherby we are hurt : he therfore restrayneth us , where wee are most forward , knowing well , that if wee can be kept from the violent prosecution of those wrongs which are done to our selves , wee will be slow enough , in taking notice of other sinnes , committed against God , and our neighbour .

And now , having found out both the persons , sect. 6 and the offences spoken of : In the next place , let us consider the rule prescribed , or the course that is to bee taken , If thy brother shall trespasse against thee . It is a Recipe , for curing an offending brother , wherin our Saviour will have us to deale like tender Physicians , who first use to try gentle remedies ; and if that will not doe , they minister stronger pills , that are more offensive to Nature . So should we doe ; for , the Cure here prescribed , is fourefold . The I. Private admonition , Tell him his fault betweene thee and him ; that is , Correptio Amoris . II. Reproofe before witnesses , If hee will not heare thee , take with thee , one , or two more , that is , Correptio pudoris . III. Publicke accusation , If he will not heare them , tell it unto the Church ; that is , Correptio timoris . IIII. Separation , If hee neglect to heare the Church , let him bee unto thee as an heathen . & that is , Correptio tremoris . The first is mylde , the second sharp , the third bitter , the fourth desperate . The first , is but a preparative , the second a potion , the third a Corrasive , the fourth abscision , or cutting off . Now wee must not thinke , that all these degrees can be observed at all occasions , and as oft as our brother offendeth . Sometimes the offence is so light , that it is better to passe it by , then to take notice of it . Sometimes , though the sinne be great , yet it is committed so privatelie , that it is to no purpose for thee to tell it unto the Church ; for if he deny it , thou canst not prove it . Sometimes the offence is so notorious , and scandalous , that the Church takes notice of it , no private admonition going before , ●● Tim. V. 20. no accusation being made . Concerning such sinnes , the Apostle prescribeth a rule to Timothie , Them that sinne , Rebuke openly . And so Paul reproved Peter publickly , Gal. II. without any private admonition , because his offence gave scandall unto many . Sometimes it falleth out , that he who offendeth , is of so desperate a froward disposition , that to admonish him of his fault , is but to cast pearles before swyne ; In this case Solomon his rule is , Prov. IX . 8. Rebuke not a scorner . Sometimes it may bee , thou canst not use private admonition , for want of opportunitie of tyme , and place , or by reason of the quality of the person offending : Or it may bee , that there is danger in delay , and some great hurt like to happen , if the matter bee not presently declared unto the Church . Many such cases may happen , wherein , all these proceedings cannot be observed ; but the matter comes before the Church , persaltum . Wee must therefore remember , that this being an affirmative precept , doth not oblige at all times ; but only then when the observation of it is convenient , for the end for which it was appointed , which is , the amendement of our brother .

And now , sect. 7 having made an Introduction into my Text , I come to the words , But if hee neglect to heare the Church , &c. Which being a conditionall proposition , hath two parts , a Supposition , and an Inference . There is a fault supposed , If he neglect to heare the Church ; And a censure inferred , Let him bee unto thee as an heathen man , and a Publicane . He supposeth the fault onely , he sayth not , There are , who will not heare the Church , but hee puts the case onely , Si non audierit ; yet wee know by wofull experience , there bee such : Christ's [ If ] proves to be no [ If : ] There are many here who account it the point of highest perfection , to disobey the Church , and despise her wholesome Lawes : Vers. 11. And so ( as S. Iude sayth ) perish in the gainsaying of Core . Num. 16. Now Core's sinne , was disobedience to the Church . hee would have a paritie amongst the Levites , and would not bee subject to Aaron , appointed his Superiour by GOD : And albeit hee with his Complices went down quick unto hell , yet hee hath left his seed amongst us : Many who will not bee subject unto Aaron , who will not heare the Church . Now , that wee may know what sinne this is , not to heare , or obey the Church , I will shew you first , what is meant by the Church : Secondly , wherein the Church must be heard .

By the Church here , sect. 8 wee must not understand the whole multitude of Beleevers in one place ; for this Church hath power to binde and loose , given them in the next words ; And the power of the Keyes was not given to the multitude , but to the Pastors and Rulers in the Church . Amongst the Iewes , who were God's Church , under the Old Testament , sentence was never given by the Common people , but by certaine Iudges appointed . What doe I speake of the Iewes , whose governement was alwayes Monarchicall , or Aristocraticall ? Even amongst the Grecians , where the governement was Democraticall ; as in Athens , Iudgment was never given by the people , but by certaine Iudges chosen by the people . How much lesse in the Church , whose governement no man in his right witts , will say , is Democraticall ; shall this power to judge , be given to the people ? It is not likely , that GOD who is not the Author of confusion , but of order , would give this power to the people , who by reason of their ignorance , multitude , and varietie of affections , would never agree upon a sentence , neither were it possible for any Controversie to be composed , if the voyces of all the people must bee expected ; for , there would be nothing but faction , distraction , confusion , division , and endlesse delayes .

II. sect. 9 Nor by the Church here are we to understand the Synedrium of the Iewes , which was their Councell of LXX . Elders ( as some men of great name haue conceived ) for our Saviour never honors that Court with the name of the Church , Luc XXII . 66. but it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Gospell , he did not commit the power of the Keyes unto them : but having instituted a governement in his Church , he gaue them a bil of divorcement . Neither is it likelie that Christ would send his disciples to complaine to those who were profest enemies to him & his ; I. Cor. VI. contrary vnto S. Paul his rule , who will haue us to be judged by Saints , not by Infidels .

III. sect. 10 Nor by the Church here are we to understand the Christian magistrate ; It is the conceit of Erastus , but one so wilde as needs no Confutation : for we know that the Church , and the Civill Magistrate haue diverse Consistories , God having established two distinct powers upon earth ; the one of the Keyes committed to the Church , to worke upon the conscience , by binding or loosing the soule , that is , retaining or remitting of sinnes : the other of the sword , committed to the Prince , to worke upon the outward man , laying hold on the body and goods . And neither of these is to intrude upon the execution of the others office . When St Peter who had the Keyes committed unto him , ventured to draw the sword ; he was commaunded to put it up , Matth. 26.52 . as a weapon that belonged not to him . So when Vzziah would execute the Priests office , he receaved the like check , It pertaineth not unto thee Vzziah to burne incense unto the Lord , ● . Chron. 26.28 . but to the Priests , thesonnes of Aaron that are consecrated . The magistrate therefore , is not to take upon him to weild the Keyes , which are here committed to the Church . If thou complaine to him of an Injury done by thy brother , he will punish him ; And that is not it , that Christ aymes at : he will not have his disciples , so careful of the repairing of their wrong , as of the amendement of their brother : In a word , he gives not precepts Oeconomicall or politicall , but prescribes a Law unto the Conscience , which is , that if thy brother amend not after private admonition , to Convent him , before the Church .

IIII. Sect. 11. Neither by the Church are we to understand S. Peter and his supposed successor , of whom the Iesuits say , Papa est Virtualiter tota Ecclesia . for our Saviour spake unto Peter , and Peter answers him vers. 21. How oft shall my brother sinne against me . Now if Peter be offended , he is to goe to the Church , that cannot be himselfe . Besides , Peter may be the man , who gives the offence ; if he did not , I am sure the Pope doth : And shall wee complayne of himselfe , to himselfe ? Wee are like to have an ill hearing .