The
examination
and
further
consideration
of
the
alleadging
&
exposition
of
Mat
.
18.17
.
which
is
in
the
Apologie
,
pag
.
63.
WHere
it
is
saide
,
that
by
those
wordes
,
(
Tel
the
Church
)
Christ
meant
not
the
Presbyterie
(
that
is
the
Congregation
of
Elders
)
it
is
vnsounde
,
and
can
not
be
warranted
by
the
Scriptures
:
which
may
thus
be
shewed
.
First
,
because
sundrie
times
in
the
Scripture
,
when
speach
is
of
matters
of
government
,
controversie
,
complaynt
,
or
pleading
about
finne
,
or
having
of
right
,
and
the
like
cases
,
this
word
(
Church
or
Congregation
)
is
vsed
for
the
Assemblie
of
Elders
.
And
Christes
speach
here
in
this
place
,
is
of
matters
of
such
nature
.
For
which
consider
and
compare
together
,
Psal
.
82.1
.
Iosh
.
20.4.5.6
.
and
Numb
.
35.12.24.25.29
.
with
Deut
.
19.11.12.16.17
.
1.
Sam
.
2.25
.
Mat
.
18.17
.
with
5.22
.
As
also
Deut
.
31.28.30
.
1.
Chron
.
29.1.6
.
with
28.1.2
.
Proverb
.
26.26
.
comparing
the
Septuagint
with
the
originall
.
Secondly
,
because
Christ
now
spake
to
such
as
were
Iewes
,
and
according
to
their
phrase
and
manner
of
speach
and
dealing
,
as
may
appeare
by
all
the
circumstances
of
the
place
,
both
by
the
persons
spoken
vnto
,
the
tyme
,
occasion
,
and
termes
here
vsed
,
as
be
those
,
of
a
brother
,
witnesses
,
the
Church
or
Congregation
,
an
Heathen
and
Publicane
:
which
were
then
all
knowen
to
his
hearers
,
and
directed
to
the
Iewes
present
estate
.
Like
as
also
was
that
other
speach
of
Christ
,
where
he
teacheth
the
offending
brother
how
to
carry
him selfe
,
Mat
.
5.22.23
.
&c.
as
hee
doth
here
the
brother
offended
,
Mat
.
18.15
.
&c.
where
likewise
note
,
how
Christ
sheweth
in
both
the
places
,
to
whom
a
brother
offending
may
be
brought
,
Viz
.
to
the
Church
,
or
Congregation
,
Mat
.
18.17
.
to
the
Synedrion
or
sitting
of
Elders
,
Mat
.
5.22
.
which
must
be
either
all
one
with
the
other
,
or
els
how
should
his
hearers
thē
vnderstand
him-and
how
were
or
could
these
things
,
then
be
observed
in
Israell
,
and
how
els
should
these
two
places
bee
reconciled
together
?
Thirdly
,
because
the
Presbyterie
,
or
Congregation
of
Elders
is
an
ordinance
of
God
,
which
he
hath
appointed
for
the
hearing
and
iudging
of
their
brethrens
causes
.
And
the
Scripture
still
layeth
it
vpon
the
Governours
,
as
a
duetie
of
their
office
,
and
not
vpon
the
private
members
,
to
heare
the
causes
betweene
their
brethren
,
&
to
iudge
betweene
a
man
and
his
brother
.
To
which
end
,
God
giveth
to
some
more
then
to
others
,
giftes
and
qualities
needfull
therevnto
,
and
requireth
that
choise
be
made
of
such
as
are
qualified
and
fitted
accordinglie
:
And
that
they
be
hearkened
vnto
and
obeyed
of
all
in
the
Lorde
,
Mat
.
5.22
.
and
18.17
.
with
1.
Sam
.
2.25
.
Psal
.
82.1
.
Numb
.
35.12.24.25
.
Deut
.
19.11.12
.
Exod
.
18
.
13-26
.
Deut
.
1.9.13.16.17
.
and
16.18
.
and
19.16.17.18
.
and
21.18.19
.
And
22
.
13-21
.
and
25.7.8.9
.
with
Ruth
.
4.1
,
2.
&c.
2.
Chron
.
19
.
5.-11
.
Where
note
also
,
that
the
Church
spoken
of
Mat
.
18.17
.
is
such
an
Assemblie
,
where
women
may
speake
and
are
to
be
heard
,
in
their
cases
and
plees
,
as
well
as
men
.
And
this
they
may
doe
,
in
the
Congregation
of
Elders
,
fitting
to
heare
&
iudge
the
causes
of
the
people
,
Deut.
21.19.20
.
and
22
.
13.-27
.
and
25.7.8.9
.
1.
King
.
3.16.17
.
&c.
whereas
(
by
the
Apostles
doctrine
from
the
law
)
it
is
not
permitted
to
women
to
speake
in
the
Churches
of
the
Saintes
where
the
whole
Church
cometh
together
for
the
worship
of
God
,
&
edifying
of
them selves
by
doctrine
and
exhortation
,
&c.
1.
Cor
.
14
.
23.-33.34.35
.
1.
Tim
.
2.11.14
.
with
Gen.
3.16
.
Fourthly
,
because
if
the
multitude
of
men
women
and
children
of
yeares
,
be
here
vnderstood
by
the
word
Church
or
Congregation
,
(
as
some
would
have
it
)
then
should
they
be
bound
to
be
present
in
their
owne
persons
to
employe
them selves
and
their
labour
in
the
hearing
and
iudging
of
the
causes
daylie
arising
betweene
a
man
and
his
brother
.
And
when
at
any
time
it
fell
out
,
that
a
Maister
,
Father
,
Husband
,
or
the
like
,
should
be
dealt
withall
for
sinne
,
it
would
come
to
passe
,
that
the
Maister
should
be
brought
and
complayned
of
to
his
servaunts
,
the
Father
to
his
children
,
the
husbande
to
his
wife
,
yea
Rulers
&
Governours
,
to
such
as
have
no
Authoritie
or
governement
committed
vnto
them
by
the
Lord
.
And
they
might
also
in
the
Congregation
publikely
examine
,
admonish
and
rebuke
them
,
&c.
For
so
may
every
one
of
the
assemblie
that
is
spoken
of
,
Mat
.
18.17
.
as
may
appeare
by
comparing
that
place
,
with
2.
Chron
.
19.10
.
1
Thes
.
5.12
.
Moreover
(
according
to
that
vnderstanding
)
in
all
cases
of
question
and
difference
,
the
iudgement
should
goe
out
&
matters
be
ended
by
the
more
voyces
of
the
people
(
as
beeing
the
voyce
of
the
Church
)
though
without
and
against
the
Elders
and
other
brethren
,
being
fewer
in
number
.
All
which
things
,
how
they
agree
with
the
worde
of
God
,
and
good
order
of
governement
from
the
beginning
of
the
world
to
this
day
,
I
leave
to
be
considered
by
all
,
and
to
be
declared
by
such
as
are
thus
minded
.
Fiftly
,
because
the
exposition
of
the
precepts
and
rules
mentioned
in
the
new
Testament
,
which
accordeth
not
with
the
doctrine
and
rules
given
in
the
Scriptures
of
the
old
Testament
,
but
is
straunge
&
such
as
departeth
therefrom
,
that
is
an
erroneous
exposition
,
not
to
be
admitted
.
And
therefore
the
exposition
of
Mat
.
18.15.16.17
.
which
maketh
it
a
rule
which
the
Iewes
could
not
keepe
in
Israell
when
Christ
spake
it
,
&
teacheth
that
the
wordes
of
Telling
the
Church
,
or
Congregation
,
are
not
to
be
vnderstood
of
the
Assemblie
of
Elders
,
but
of
all
the
people
&
whole
Church
of
Saints
(
as
some
doe
vrge
it
)
must
be
held
erroneous
and
not
to
be
admitted
,
vnlesse
it
could
be
shewed
to
accorde
with
the
doctrine
and
rules
given
in
the
Scriptures
of
the
olde
Testament
,
and
not
to
be
straunge
or
departing
therefrom
.
Albeit
therfore
the
Positions
,
touching
the
Churches
rightes
and
power
(
spoken
of
Pag
.
43.44.46.60
.
&c.
in
the
Apologie
)
be
true
,
according
to
that
which
is
written
both
of
the
Israelites
,
that
theirs
was
the
Law-giving
,
and
Service
,
&c.
Rom.
9.4
.
and
of
vs
now
vnder
the
Gospell
,
that
all
things
are
ours
,
1.
Cor
.
3.21.22.23
.
as
may
also
appeare
by
divers
reasons
,
and
the
grounds
of
them
,
mentioned
in
the
said
Apologie
:
Yet
will
it
not
therevpon
follow
,
that
Christes
speach
(
of
telling
the
Church
or
Congregation
)
may
not
be
vnderstood
of
the
Presbyterie
and
Assemblie
of
Elders
:
as
by
these
reasons
here
before
set
downe
may
be
observed
.
And
seeing
it
is
vndeniable
,
that
it
did
not
any
way
hinder
the
right
and
power
of
the
Church
heretofore
,
when
in
Israell
by
this
worde
(
Church
or
Congregation
)
was
vnderstood
the
Assemblie
of
Elders
,
in
speaches
concerning
question
and
controversie
about
sinne
,
and
obteyning
of
right
,
&c.
Why
should
we
now
thinke
it
any
hinderance
therevnto
,
so
to
vnderstand
it
still
:
according
to
the
Scriptures
here
afore
noted
,
and
other
the
like
?
Now
although
this
might
suffice
at
this
time
for
the
further
and
better
consideration
of
the
foresaid
exposition
,
&
for
the
reasons
that
are
alleadged
in
the
Apologie
,
why
not
to
vnderstande
those
wordes
(
Tell
the
Church
,
Mat
.
18.17
.
)
of
the
Presbyterie
,
but
of
all
the
people
,
and
whole
body
of
the
Church
:
yet
I
will
for
the
Readers
helpe
and
better
discussing
of
this
matter
,
now
also
speake
somewhat
more
concerning
those
reasons
severally
.
The
first
of
them
is
thus
set
downe
,
Because
Christ
speaketh
of
such
whose
admonition
being
despised
,
they
are
to
iudge
&
avoyde
the
offenders
so
persisting
as
Heathen
and
Publicanes
:
But
this
iudging
and
avoyding
of
them
,
pertayneth
not
to
the
Presbyterie
,
Bishop
,
or
some
members
onely
,
but
to
the
whole
Church
,
1
Cor
.
5.4.5.11.12.13
.
2
Thes
.
3.6.14
.
with
Mat
.
18.17
.
Apolo
.
pag
.
63.
This
reason
according
to
the
tenour
of
Christes
wordes
,
should
be
propounded
thus
:
Because
Christ
speaketh
of
such
whose
admonition
being
despised
,
the
partie
offended
might
deale
with
the
offendor
as
with
an
Heathen
and
Publicane
.
But
this
might
be
,
vpon
despising
the
admonition
given
by
the
Assemblie
of
Elders
:
as
may
appeare
by
the
Scriptures
before
allead
ged
,
and
by
the
Iewes
estate
at
that
tyme
.
And
thus
the
reason
directlie
gathered
from
that
Scripture
,
is
of
very
great
weight
for
vnderstanding
it
of
the
Congregation
of
Elders
.
To
which
end
also
consider
both
the
phrases
there
vsed
,
and
the
party
spoken
vnto
.
Touching
the
phrases
,
firste
,
those
wordes
,
Tell
the
Church
,
and
if
he
heare
not
the
Church
,
&c.
from
which
a
reason
may
be
gathered
thus
:
They
are
to
be
tolde
that
are
to
be
heard
:
And
they
are
to
be
heard
,
that
are
to
admonish
the
offenders
so
brought
:
But
the
Elders
are
to
admonish
them
:
Therefore
the
Elders
are
to
be
tolde
and
to
be
heard
.
Now
that
the
Elders
are
to
admonish
such
,
see
2.
Chron
.
19.8.10
.
with
1.
Thes
.
5.12.13.14
.
That
the
Elders
are
to
be
heard
.
see
also
,
1.
Thes
.
5.12
.
with
Deut
.
17.11.12
.
Luc
.
10.16
.
Heb
.
13.17
.
And
that
the
Elders
were
tolde
in
Israell
,
see
Deut.
19.16.17
.
and
21.19.20
.
and
22.15.16.17
.
and
25.7.8
.
with
Mat
.
5.22
.
Act.
6.11.12
.
&c.
Then
also
for
the
other
phrase
,
where
it
is
said
,
Let
him
be
to
thee
as
an
Heathen
and
Publicane
.
It
may
be
vnderstood
thus
:
Thou
mayest
nowe
(
having
vsed
the
former
meanes
)
deale
with
him
,
as
thou
wouldest
with
an
Heathen
and
Publicane
,
that
is
,
thou
maist
bring
him
before
the
Romane
Magistrates
,
to
have
thy
right
by
their
meanes
against
him
.
For
now
the
Iewes
lived
vnder
the
Romanes
,
who
though
they
left
the
Iewes
to
their
owne
lawes
for
Religion
,
yet
admitted
them
in
dealing
one
with
another
for
right
in
their
matters
,
to
come
to
their
iudgement
seat
,
as
may
be
seene
by
that
which
is
written
Act.
18.12.13.14.15
.
and
by
diuers
particular
recordes
in
other
histories
.
And
thus
the
person
spoken
vnto
,
is
vnderstood
to
be
the
partie
offended
,
and
not
the
Elders
or
other
private
members
,
all
or
some
,
moe
or
fewer
:
which
may
thus
further
appeare
,
by
comparing
this
clause
with
the
other
there
going
before
,
in
this
sorte
:
Those
wordes
of
Christ
,
Let
him
be
to
thee
as
an
Heathen
and
Publicane
,
are
spoken
to
him
,
to
whom
it
is
said
,
Tell
thou
the
Church
:
And
those
wordes
,
Tell
the
Church
,
are
spoken
to
him
,
to
whom
it
is
saide
,
If
hee
heare
not
thee
,
take
with
thee
one
or
two
:
And
those
wordes
,
Take
with
thee
one
or
two
,
are
spoken
to
him
to
whom
it
is
saide
:
If
thy
brother
sinne
against
thee
,
goe
and
reproove
him
betweene
thee
and
him
alone
.
But
these
wordes
:
If
thy
brother
sinne
against
thee
,
goe
and
reproove
him
betweene
thee
and
him
alone
,
are
spoken
to
the
partie
offended
:
Therefore
also
those
wordes
are
spoken
vnto
him
,
where
Christ
saith
,
Let
him
be
to
thee
as
an
Heathen
and
Publicane
.
And
thus
in
such
cases
,
such
of
the
Iewes
which
had
occasion
might
without
offence
bring
one
another
before
the
Romane
Magistrates
,
as
they
might
and
would
an
Heathen
&
Publicane
:
Which
the
Elders
or
other
brethren
of
the
Iewes
might
not
doe
,
vnlesse
when
they
had
like
cause
of
dealing
with
any
,
and
had
vsed
like
proceeding
with
them
before
.
And
this
exposition
agreeth
well
with
the
circumstances
of
the
text
,
and
the
Iewes
estate
,
being
then
vnder
the
Romane
governement
.
For
whereas
offence
might
be
taken
amongst
the
Iewes
,
if
one
of
them
brought
an
other
,
about
their
causes
and
iniuries
,
to
the
Romane
Tribunall
,
as
the
Romanes
allowed
them
to
doe
:
Christ
heere
sheweth
how
to
prevent
and
avoyde
that
scandall
,
what
in
them
laye
,
by
first
vsing
all
meanes
that
amonge
them selves
they
could
.
And
whereas
yet
the
offendour
might
so
carrie
him selfe
,
as
not
to
regarde
the
Iewes
governement
,
or
to
provoke
to
the
Romans
,
&c.
so
as
now
to
have
right
,
the
Iewes
had
no
other
helpe
,
and
could
deale
no
further
,
but
as
if
they
had
to
doe
with
Heathens
and
Publicanes
,
who
were
the
Romanes
officers
:
And
when
they
wronged
or
abused
them
any
way
,
were
to
be
brought
to
the
Romane
iudgement
seat
:
it
being
also
no
scandall
or
offence
among
them
,
so
to
deale
with
the
Heathens
,
&
with
the
Publicanes
(
though
they
were
Iewes
)
:
which
if
they
did
with
other
of
the
Iewes
,
was
scandalous
:
therefore
did
Christ
now
fitly
&
needfully
teach
the
Iewes
in
such
case
how
both
to
doe
their
duetie
to
their
brother
,
and
to
avoyde
offence
:
And
how
yet
in
the
ende
(
when
no
othermeanes
would
prevayle
)
they
might
bring
him
to
the
Romane
Magistrates
,
vnder
whom
they
were
:
that
so
by
them
they
might
have
right
,
and
be
freed
from
the
abuses
they
were
otherwise
subiect
vnto
.
A
thing
very
needfull
in
such
estate
to
be
knowen
,
in
many
respectes
,
and
is
here
so
delivered
by
Christ
,
as
neyther
the
Iewes
,
nor
the
Romanes
could
be
offended
or
take
exception
thereat
.
Not
the
Iewes
,
because
he
giveth
them
no
other
direction
,
but
such
as
was
grounded
vpon
the
lawe
of
God
,
and
could
now
be
observed
among
them selves
.
Not
the
Romanes
,
because
herein
he
was
so
farre
from
teaching
the
Iewes
to
refuse
or
disobey
their
Authoritie
,
as
he
shewed
them
how
they
might
vse
the
helpe
and
benefite
of
it
,
when
once
the
meanes
among
them selves
had
bene
vsed
according
to
their
owne
lawes
:
which
even
the
Romanes
also
them selves
did
permitt
vnto
them
.
Thus
much
I
thought
here
to
annexe
about
this
matter
,
for
the
better
observation
therof
.
As
for
the
other
exposition
of
these
wordes
(
touched
here
and
Treatise
of
the
Minist
of
the
English
,
pag
.
71
72.
els
where
,
)
for
avoyding
excommunicantes
as
Heathens
,
(
with
whom
the
Iewes
had
not
spirituall
communion
)
and
as
Publicanes
(
with
whom
they
had
no
civill
conversation
)
:
although
the
point
it selfe
,
for
such
avoyding
of
excommucate
persons
,
be
true
,
yet
there
are
some
thinges
touching
this
exposition
of
these
wordes
,
that
by
this
occasion
,
I
will
also
speak
of
.
And
first
,
that
then
by
this
exposition
it
can
not
be
denied
,
but
these
thinges
were
spoken
by
Christ
to
such
as
were
Iewes
,
and
according
to
their
vnderstanding
and
manner
of
speaking
.
Secondly
,
if
this
exposition
,
lead
vs
to
the
true
meaning
of
this
speach
,
then
it
would
bee
shewed
what
vse
there
is
of
those
wordes
,
(
And
as
a
Publicane
)
seeing
it
may
be
obiected
,
that
this
intendement
should
be
more
playne
and
certayne
,
if
it
were
onely
said
,
Let
him
be
to
thee
as
an
Heathen
,
then
when
the
other
also
of
a
Publicane
,
is
annexed
:
Because
the
Iewes
neither
did
eat
,
nor
had
spirituall
communion
with
the
Heathens
,
Act.
10.28
.
and
11
.
2.3-18
.
and
21.27.28
.
(
so
as
this
alone
had
ben
sufficient
to
shew
foorth
the
whole
meaning
)
:
whereas
the
Publicanes
both
went
into
the
Temple
,
&
Christ
him selfe
did
eate
with
them
,
it
being
an
error
of
the
Pharisees
to
dislike
or
refuse
so
to
doe
,
Luke
18.10
.
Mat
.
9.9.10.11
.
And
so
this
exposition
is
such
,
as
is
gathered
from
an
errour
of
the
Iewes
,
and
needeth
not
here
so
to
be
,
where
the
matter
should
be
more
vndoubtedlie
signified
in
the
similitude
of
an
Heathen
,
if
the
other
(
of
a
Publicane
)
were
not
adioyned
at
all
.
Thirdly
,
by
this
exposition
,
wee
are
driven
to
interprete
those
wordes
,
Let
him
be
to
thee
,
that
is
,
Let
him
be
to
the
whole
Church
,
yea
to
all
Churches
in
the
world
,
&c.
Which
how
it
will
agree
with
the
other
particulars
there
going
before
,
let
the
Reader
well
observe
.
And
that
so
much
the
more
,
because
by
this
worde
(
thee
)
though
spoken
to
the
party
offended
,
so
as
here
it
is
,
we
doe
notwithstanding
vnderstand
the
whole
Church
to
be
meant
,
when
yet
in
the
same
verse
,
we
will
not
by
the
word
(
Church
or
Congregation
)
vnderstand
the
Assembly
of
Elders
,
though
the
Scripture
in
such
cases
,
doe
often
so
vse
it
.
And
hitherto
concerning
the
first
reason
.
As
touching
that
which
here
is
said
of
iudging
and
avoyding
the
offenders
,
there
is
fit
occasion
to
speak
in
the
reasons
following
.
The
Second
Reason
was
this
:
Because
there
can
bee
no
further
proceeding
in
the
Church
beyond
this
:
but
in
the
other
vnderstanding
there
may
,
by
bringing
the
party
and
cause
to
the
hearing
and
censure
of
the
whole
Church
met
together
:
whiche
is
more
then
of
some
Officers
or
members
thereof
,
Mat
.
18.16.17
.
with
1.
Cor
.
5.4.5
.
Apoll
.
pag
.
63.
But
where
hath
the
Lorde
appointed
a
rule
of
further
proceeding
,
beyonde
that
of
the
Elders
and
Governours
,
for
hearing
the
brethrens
causes
and
iudging
betweene
a
man
and
his
brother
?
The
Scripture
sheweth
that
when
the
parties
with
their
controversie
come
before
the
Elders
,
they
come
before
the
Lord
,
for
whom
and
by
whom
they
doe
administer
,
Deut.
19.16.17
.
Exod
.
18.15.16
.
with
Deut
.
1.13.16.17
.
and
16.18
.
and
17.8.9.10
.
and
2
Chron
.
19.5.11
.
Psal
.
82.1
.
1
Thes
.
5.12
.
1
Tim
.
5.17.21
.
1
Pet
.
5.1.4
.
The
Elders
also
are
the
Churches
Officeres
,
so
ordeyned
by
the
Lord
,
and
chosen
by
the
Church
it self
.
So
as
when
they
have
heard
,
examined
,
admonished
and
iudged
according
to
the
worde
of
God
,
it
is
to
be
esteemed
as
done
by
the
Lord
and
the
Church
,
whose
Officers
they
are
,
Numb
.
35.12.24.25
.
with
Deut
.
19.11.12.16.17
.
and
16.18
.
2
Chron
.
19.5.6.10
.
Ezech
.
44.23.24
.
1
Thes
5.12
.
Act.
20.17.28
.
1
Tim
.
5
.
17.-21
.
Neither
sinde
we
,
that
in
Israell
they
had
rules
and
ordinances
given
them
for
further
hearing
,
examining
,
and
censuring
of
the
parties
,
in
such
cases
.
But
that
which
followeth
further
after
such
hearing
,
admonition
and
iudgement
by
the
Elders
(
when
the
parties
case
and
obstinacie
so
requireth
)
is
for
giving
knowledge
&
declaration
of
the
cause
vnto
all
,
for
publication
of
the
sentence
,
and
execution
of
the
censure
:
as
is
meete
and
needfull
in
such
behalfe
,
and
verie
profitable
many
wayes
.
And
if
it
fall
out
in
any
thing
,
that
any
can
lawfully
except
,
they
are
to
be
heard
therein
,
aswell
as
about
any
other
the
administration
of
the
Elders
or
other
Officers
.
And
if
they
can
not
iustlye
xcept
,
they
are
to
consent
and
rest
with
peace
in
these
things
,
aswell
as
in
the
other
actions
and
ministration
of
the
Elders
and
and
other
Officers
of
the
Church
.
And
note
here
,
that
if
Christ
nowe
had
geven
a
new
rule
of
governement
that
Israell
had
not
,
the
Disciples
to
whom
it
was
spoken
,
could
not
have
vnderstoode
it
by
these
wordes
,
which
were
according
to
the
Iewes
receaved
phrase
and
practise
:
and
the
Pharisees
&
other
adversaries
of
Christ
would
have
ben
glad
,
if
they
could
have
had
such
an
exception
against
Christ
,
that
hee
had
taught
contrarie
to
Moses
,
and
had
led
the
people
from
the
way
and
order
of
governement
which
the
Lord
him selfe
had
prescribed
in
his
word
.
I
might
also
note
here
touching
our selves
,
that
otherwyse
(
as
our
estate
is
)
we
could
heare
no
matters
of
controversie
betweene
the
brethren
but
on
the
Lords
day
,
and
that
we
have
done
amisse
in
that
verie
practise
(
which
is
still
by
some
so
much
approved
)
when
we
heard
matters
on
the
weeke
day
,
as
we
have
bene
wont
:
At
which
tyme
there
was
seldome
halfe
the
Church
together
.
For
by
the
reason
aforesaid
,
there
may
bee
a
further
proceeding
beyond
it
:
when
the
whole
Church
is
met
together
,
as
on
the
Lords
day
.
But
who
can
shewe
such
an
ordinance
of
God
,
that
the
Church
should
meet
together
on
the
Lords
day
,
to
heare
the
brethrens
controversies
,
that
they
have
one
with
another
?
Finde
we
such
a
course
of
dealing
and
proceeding
vsed
in
Israell
on
the
Sabbath
dayes
?
Or
did
they
not
on
the
Sabbath
meete
together
in
the
Temple
and
Synagogues
for
the
worship
of
God
,
and
for
the
reading
,
hearing
,
opening
and
vnderstanding
of
his
worde
?
And
did
not
the
Elders
of
olde
sit
in
the
gates
,
and
When
they
were
vnder
the
Romanes
.
afterwarde
in
the
Synagogues
,
on
the
weeke
dayes
,
to
heare
their
brethrens
controversies
,
and
to
decide
them
,
or
proceed
with
them
,
as
there
should
be
cause
.
And
thus
much
touching
the
second
reason
.
The
third
reason
was
thus
:
Because
till
this
meanes
bee
vsed
,
the
communion
with
such
neyther
may
nor
can
(
vpon
despising
the
Bishops
or
Elders
admonition
alone
)
bee
avoyded
of
the
whole
Church
,
nor
they
therefore
accounted
as
Heathens
and
Publicanes
,
1.
Thes
.
5.14
.
with
Mat
.
18.16.17
.
Apolog
pag
.
63.
There
is
none
maketh
question
,
but
that
the
whole
Church
is
to
have
knowledge
given
them
of
the
cause
and
estate
of
such
persons
,
that
they
may
esteeme
and
walke
toward
them
accordingly
.
Yet
this
hindereth
not
,
but
that
even
for
despising
the
admonition
giving
by
the
Elders
onely
,
such
are
to
be
cast
out
,
as
may
appeare
by
these
and
the
like
Scriptures
,
2
Chron
.
19.8.9.10
.
with
Deut
.
17.9
.
-
12.
1
Thes
.
5.12
.
1
Tim
.
5.17.21
.
Tit
.
2.15
.
and
3.9.10
Heb
.
13.17
.
For
the
admonitions
geven
by
the
Elders
,
is
the
Lords
,
who
admonisheth
by
them
,
and
in
whose
name
they
doe
it
,
Exod
.
18.15.16
.
Deut
.
1.16.17
.
and
17
.
9.-12
.
2
Chron
.
19.6.10
.
with
1
Thes
.
5.12.13.14
.
Luke
10.16
.
1
Cor
.
4.4
.
Yea
and
it
is
is
the
Churches
also
,
whose
Officers
they
are
,
and
whose
is
all
their
ministerie
and
governement
in
the
Lord
,
Rom.
9.4
.
with
1
Cor
.
3.22
.
Deut
.
1.9.13.16
.
and
16.18
.
And
therefore
(
as
was
shewed
in
the
former
reason
)
the
people
ought
to
consent
and
rest
therin
,
it
being
done
according
to
the
worde
of
God
:
so
as
vppon
knowledge
thereof
given
vnto
all
,
they
are
nowe
to
bee
avoyded
of
all
.
In
Israell
such
as
would
not
hearken
to
the
Priestes
and
Iudges
,
were
to
dye
by
the
handes
of
the
people
:
and
so
the
wicked
to
be
put
out
of
the
middest
of
them
,
Deut.
17
.
2.-12
,
&c.
And
such
as
were
founde
and
iudged
Lepers
by
the
Priestes
,
were
to
be
put
out
of
the
Hoast
of
Israell
,
and
all
to
take
heed
of
contagion
by
them
,
Deut.
24.8.9
.
with
Numb
.
5.2.3.4
.
and
12.10.14
.
Neyther
els
should
the
Elders
and
Governours
be
knowen
&
obeyed
in
the
Lord
,
as
alwayes
they
ought
to
be
,
Exod
.
20.12
.
1
Thes
.
5.12
.
Heb
.
13.17
.
Of
being
to
any
as
an
Heathen
and
Publicane
,
I
spake
here
before
.
And
hitherto
of
the
third
reason
.
The
fourth
reason
was
thus
:
Because
the
Apostle
writing
purposely
of
excommunication
to
the
Corinthians
,
requireth
not
some
members
,
the
Bishop
or
Elders
onely
,
but
the
whole
Church
to
come
together
,
to
iudge
and
to
cast
out
from
among
them
,
1.
Cor
.
5.4.5.12.13
.
Apolo
.
pag
.
63.
But
doeth
the
Apostle
write
here
purposely
of
the
hearing
and
handling
of
causes
betweene
a
man
and
his
brother
,
of
the
examining
and
admonishing
of
such
,
and
of
the
course
of
proceeding
that
is
to
be
vsed
in
such
cases
,
afore
it
come
to
cutting
off
and
casting
out
:
whereof
question
now
is
made
out
of
Mat
.
18.17
.
Or
is
not
the
case
here
of
a
matter
and
person
knowen
,
whereabout
the
Apostle
blaming
them
,
writeth
purposelie
of
excommunicating
and
delivering
vnto
Sathan
such
a
one
,
whom
him selfe
had
now
alreadie
iudged
so
to
deale
withall
,
and
so
signifyeth
for
the
doing
of
it
,
when
they
were
gathered
togither
?
Which
may
well
shew
and
give
direction
to
the
Elders
,
how
they
should
according
to
their
office
and
duty
bee
carefull
to
heare
and
iudge
of
the
cases
and
persons
brought
vnto
them
,
as
we
see
here
the
Apostle
him selfe
iudged
of
delivering
this
man
vnto
Sathan
for
his
sinne
,
1.
Cor
.
5.3
.
with
ver
.
4.
&c.
And
for
the
better
declaration
and
confirmation
hereof
,
I
will
shewe
even
from
this
Scripture
,
and
touching
this
point
of
excommunication
,
how
all
both
Elders
and
people
should
herein
looke
vnto
Israell
,
and
to
the
law
of
God
continually
.
The
case
here
was
of
incest
,
1
Cor
.
5.1
.
&
that
was
death
in
Israell
,
Levit
.
20.11
.
In
steed
whereof
,
here
is
the
delivering
to
Sathan
,
and
putting
that
wicked
man
out
of
the
Church
,
1.
Cor
.
5
.
3.4.5.-13
.
Where
we
may
further
observe
,
that
the
Apostle
vseth
the
verie
same
wordes
,
for
the
putting
away
this
wicked
man
out
of
the
Church
by
excommunication
,
that
the
Septuagint
have
for
putting
away
of
a
wicked
man
out
of
Israell
by
death
,
as
may
appeare
by
comparing
together
the
wordes
them selves
,
which
in
both
the
places
are
these
,
{αβγδ}
And
take
ye
away
the
wicked
from
among
your selves
,
1.
Cor
.
5.13
.
with
Deut
.
17.7
.
So
as
this
may
both
shew
vs
a
ground
for
excommunication
out
of
Moses
,
and
direct
vs
how
to
walke
aright
in
the
vsing
of
it
,
for
the
proceeding
thereabout
,
when
as
all
persons
,
both
Elders
and
people
,
be
carefull
to
doe
their
dutie
,
and
keepe
their
places
answerablie
to
the
Elders
and
people
of
Israell
:
that
so
(
notwithstanding
any
differences
of
estate
incident
to
them
and
vs
)
yet
still
a
perpetuall
equitie
and
due
proportion
betweene
vs
and
Israell
may
be
observed
.
To
which
purpose
also
may
bee
considered
the
other
worde
here
vsed
(
of
iudging
)
howsoever
it
be
much
vrged
to
the
contrarie
.
For
in
iudiciarie
proceeding
,
the
Scripture
attributeth
this
worde
to
the
Lord
him selfe
,
or
to
his
Ministers
and
Officers
of
Church
or
common
Wealth
,
for
giving
the
sentence
and
iudgement
that
goeth
foorth
,
Gene
.
18.25
.
Exod
.
18.13.16.21.22
.
Deut
.
1.16.17
.
and
16.18
.
and
17.9
.
and
19.12.17.18
.
with
Numbers
35
.
12-24
.
Psalm
.
82.1.2.8
.
and
122.5
.
Ezech
.
44.24
.
Act.
16.4
.
and
18.15
.
1.
Corinth
.
6.1
.
with
1
Corinth
.
5.12.13
.
And
to
the
people
,
for
consenting
,
approoving
,
execuing
and
resting
in
that
which
is
iudged
and
done
according
to
the
sentence
given
by
the
Lord
,
or
the
Ministers
and
Governors
vnder
him
,
1
Cor
.
6.2.3
.
Act.
26.10
.
with
22.20
.
and
Act.
21.25
.
with
15.6.22
.
and
16.4
.
with
1
Cor
.
5.12.13
.
There
is
also
a
publike
iudgement
,
and
a
private
,
in
such
sense
as
now
we
speake
of
.
The
publique
iudgement
commeth
out
from
the
Lorde
,
or
from
his
Ministers
,
for
him
and
the
Church
,
or
common
Wealth
,
whose
publique
Officers
they
are
.
And
when
there
is
such
ministeriall
iudgement
,
we
must
alway
remember
,
that
the
Soveraigne
Authoritie
thereof
resteth
in
God
and
his
worde
:
and
to
man
is
the
ministration
committed
according
to
the
ordinance
and
dispensation
of
the
Lord
.
The
private
iudgement
is
to
everie
particular
person
,
touching
their
discerning
,
assenting
or
dissenting
to
or
from
the
thinges
spoken
and
done
,
according
as
everie
one
is
perswaded
.
And
if
this
their
iudgement
agree
with
the
publike
,
it
is
alreadie
signified
by
the
Officers
,
and
so
is
one
and
the
same
with
the
publike
.
If
some
disagree
,
it
is
the
dissent
of
such
particular
persons
iudgement
from
the
publike
;
of
what
sexe
or
condition
soever
they
be
,
that
so
are
diverslie
mynded
:
and
is
to
be
regarded
,
as
there
shal
be
cause
,
for
which
see
the
Scriptures
before
alleadged
,
and
1.
Corinth
.
10.15
.
and
11.13
.
and
14.37.38
.
with
2.15
.
Rom.
14.5
.
To
conclude
therefore
,
if
we
observe
in
the
place
alleadged
(
1.
Corint
.
5.
Chapter
)
the
case
to
bee
of
Incest
,
which
was
death
in
Israell
,
the
sentence
of
iudgement
to
come
out
from
the
Apostle
the
phrase
vsed
,
to
bee
of
delivering
to
Sathan
,
with
the
power
of
our
Lorde
IELVS
Christ
,
they
being
in
the
name
of
Christ
gathered
together
,
&
the
termes
of
iudging
and
and
taking
away
of
the
wicked
from
among
them selves
,
to
be
vsed
by
Moses
,
&
applyed
to
canses
of
death
,
wherein
the
Elders
did
that
which
belonged
to
the
iudiciarie
sentence
,
and
the
people
that
which
pertayned
to
consent
and
execution
thereof
,
we
may
by
these
particulars
perceyve
,
that
this
very
Scripture
,
which
is
so
much
insisted
vpon
,
doth
fitlie
lead
vs
in
these
,
as
we
ought
in
all
other
things
of
perpetuall
equitie
&
moralitie
,
to
proportion
our
cases
and
proceeding
to
Israell
,
and
therefore
to
have
the
Elders
doe
that
which
in
a
due
proportion
thereof
appertayneth
vnto
them
,
not
hindering
the
people
of
anie
right
,
libertie
or
dutie
,
that
accordingly
they
are
to
enioye
and
performe
.
And
hitherto
of
the
fourth
reason
.
The
fift
and
last
reason
was
this
:
Because
els
the
Church
cold
not
excommunicate
,
except
it
had
Officers
,
whereas
it
hath
this
power
as
the
body
of
Christ
,
not
onely
when
it
hath
Officers
,
but
also
when
it
wanteth
them
:
As
may
come
to
passe
,
eyther
in
the
first
gathering
of
Churches
new
after
the
Apostasie
of
Antichrist
,
or
in
tyne
of
persecution
,
&c.
Mat
.
18
.
17.-20
.
with
28.20
.
Apolo
pag
.
63.
But
where
synde
we
in
the
Scriptures
,
that
God
hath
thus
layed
vpon
the
people
without
Officers
to
excommunicate
?
Where
is
the
precept
for
it
?
Which
bee
the
examples
of
it
?
Or
what
are
the
groundes
requiring
and
bearing
it
out
?
In
the
Scriptures
we
may
observe
not
onlie
sundrie
examples
,
shewing
how
it
hath
bene
done
by
the
Lord
him selfe
,
and
by
his
Ministers
and
Officers
:
but
also
divers
ordinances
and
groundes
directing
and
warranting
vs
to
doe
likewise
.
For
which
consider
,
how
God
east
Adam
out
of
Paradise
,
and
Cain
out
from
his
presence
,
Gen.
3.24
.
and
4.11.14.16
.
Abraham
a
Prophet
and
Father
of
his
familie
,
whiche
was
the
Church
of
God
,
cast
Ismael
out
of
his
house
,
Gen.
21.9.10
,
&c.
The
Priestes
iudged
of
the
Lepers
,
and
shut
them
vp
or
out
of
the
Hoast
,
Levitic
.
13.
Chap.
Deut.
24.8.9
with
Numb
.
5
.
1.-4
.
and
12.10.14.15
.
2
Chron
.
26
.
16-21
.
They
also
debarred
and
kept
from
the
house
of
God
all
that
were
vncleane
,
wherevpon
Iehoiadah
the
hie
Priest
,
set
Porters
by
the
gates
of
the
house
of
the
Lord
,
that
none
that
was
vncleane
in
any
thing
should
enter
in
,
Levit.
10.9.10.11
.
Ezech
.
44
.
5-23.2●
.
with
Numb
.
5
.
1-4
.
and
9.6
.
and
19.13.23
.
2
Chron
23.19
.
The
Elders
and
Rulers
gave
sentence
of
mulcts
,
scourging
,
banishement
,
death
,
and
excommunication
in
Israell
,
Deutero
.
16.18
.
Exod
.
22.7.8.9
.
Deut
.
17.2.8.9.10.11
.
and
19.11.12.17.18.19
.
and
21.18.19.20.21
.
and
22
.
13-18
.
Ezra
10.8
.
Mat
.
5.22
.
and
10.17
.
Iohn
9.13.22.34
.
and
12.42
.
and
16.2
.
The
Apostles
having
by
Christ
the
keyes
of
the
kingdome
of
heaven
given
vnto
them
,
retayned
the
sinnes
of
the
impenitent
,
and
delivered
such
vnto
Sathan
,
Iohn
20.21.22.23
.
with
Mat
.
16.19
.
Act.
13.51
.
and
13.6
.
1
Cor
.
5.2.4.5
.
1
Tim
.
1.19.20
.
2
Tim
.
4.14.13
.
The
other
Ministers
and
Elders
of
the
Churches
of
Christ
,
stood
charged
with
the
oversight
and
censuring
of
the
people
committed
vnto
their
charge
,
and
are
(
for
instruction
and
example
to
all
others
also
)
accordingly
commended
or
blamed
of
the
Lord
,
as
they
are
founde
to
administer
well
or
ill
in
this
behalfe
,
Col.
4.17
.
Reve
.
2.1.2.12.14.20
.
Luk
.
12
.
42.-46
.
Act.
20.17.28
.
Rom.
12.8
.
1.
Cor
.
12.4.5.6.28
.
Ephes
.
4.11.12.13
.
1.
Thes
.
5.12.13.14
.
Tit
.
3.9.10
.
Heb
.
13.17
.
1.
Tim
.
5
.
17.-21
.
&
6.3.5.13.14
.
1.
Pet
.
5
.
1.-4
.
And
note
heere
,
that
I
speake
not
now
of
that
which
everie
particular
person
(
be
it
man
or
woman
,
of
any
estate
or
condition
)
may
doe
one
to
another
,
touching
their
particular
grievances
,
and
any
iust
occasions
:
but
of
the
publike
dealing
and
proceeding
,
which
the
Lord
hath
appointed
in
his
worde
,
for
such
as
deserve
to
be
cast
our
of
his
Church
and
delivered
to
Sathan
,
by
the
power
and
authoritie
of
our
Lord
Iesus
Christ
.
Whereabout
also
observe
,
that
the
Scriptures
quoted
in
this
section
&
the
rest
of
the
booke
aforesayd
,
speake
of
Churches
that
had
Officers
.
Neither
can
I
finde
in
the
Scripture
,
but
when
the
Church
is
called
the
body
of
Christ
,
or
compared
to
a
body
,
house
,
Citie
,
or
Kingdome
:
it
is
spoken
eyther
of
particular
Churches
having
Officers
,
or
of
the
Catholike
and
vniversall
Church
,
whereof
Christ
is
the
head
,
housholder
,
Lord
and
King
:
and
in
respect
thereof
.
And
if
we
will
vnderstande
this
place
,
in
Mat
.
18.17
.
to
speake
of
people
without
Officers
,
wee
must
still
remember
that
in
Israell
the
Church
was
not
so
,
when
Christ
speake
this
:
and
that
the
Apostles
being
Iewes
,
could
not
so
vnderstande
it
then
according
to
the
Iewes
manner
of
speaking
and
dealing
in
such
cases
,
but
that
such
an
estate
of
people
without
Officers
,
must
be
accounted
extraordinarie
,
and
therefore
accordinglie
bee
considered
,
as
by
comparing
heere
the
Scriptures
,
where
mention
is
made
of
such
estate
and
occasions
,
we
may
have
light
and
direction
.
Here
also
it
would
be
knowen
,
how
a
Church
consisting
of
two
or
three
brethren
(
as
we
have
vnderstood
it
)
could
observe
that
rule
.
For
when
one
of
them
hath
dealt
with
an
other
in
the
first
place
,
and
taken
the
third
for
a
witnes
in
the
second
place
,
where
is
then
the
Church
,
and
who
are
they
to
whom
the
Offendour
is
to
be
brought
in
the
thirde
place
,
according
to
that
Scripture
?
And
when
they
are
fowre
or
five
,
have
they
any
more
power
in
this
behalfe
,
then
two
or
three
?
Nay
when
they
are
very
many
,
being
all
yet
private
people
,
which
of
them
have
authoritie
over
the
whole
,
and
over
the
particular
persons
among
them
?
Or
if
they
be
all
women
,
have
they
the
like
power
among
them selves
also
?
Or
have
private
persons
more
authoritie
in
the
publike
censures
,
then
particular
Churches
have
,
one
towardes
an
other
?
Eyther
may
particular
Churches
excommunicate
one
another
,
or
but
mutually
exhort
,
admonish
,
and
(
after
all
meanes
vsed
)
separate
one
from
another
,
if
at
any
time
there
bee
iust
and
needfull
occasion
so
to
doe
?
If
here
it
be
asked
,
howe
then
they
may
keepe
them selves
from
being
leavened
and
corrupted
by
the
other
:
it
may
be
answered
,
that
this
may
bee
done
by
separation
from
such
,
though
that
excommunication
of
them
be
not
vsed
.
For
thus
separation
from
such
implyeth
the
power
we
have
over
our selves
,
whereas
excommunication
implyeth
power
and
authoritie
over
others
.
Lastlie
,
it
is
to
be
observed
hereabout
,
that
in
the
Churches
excommunication
,
there
is
the
giving
of
a
sentence
iudiciarie
,
which
pertayneth
to
government
and
authoritie
:
that
there
is
also
in
particular
,
a
delivering
to
Sathan
by
the
power
of
our
Lord
Iesus
Christ
and
in
his
Name
,
which
likewise
implyeth
authoritie
received
of
the
Lord
thervnto
;
that
it
is
proportionable
answerable
to
the
taking
away
by
death
,
banishement
,
and
the
like
punishmentes
in
Israell
,
as
also
to
the
keeping
of
the
vncleane
from
entring
into
the
house
of
God
,
and
putting
off
the
Lepers
out
of
the
Hoast
:
that
it
is
a
speciall
vse
of
the
keyes
given
by
Christ
to
the
Apostles
,
and
finallie
,
that
the
force
and
bond
hereof
is
such
,
as
thereby
a
man
is
not
only
cast
out
of
that
particular
Church
whereof
he
was
a
member
,
but
is
cut
off
and
excluded
out
of
communion
with
all
other
Churches
of
Christ
vppon
earth
,
having
his
sinnes
also
bound
in
heaven
:
as
on
the
contrarie
,
by
Baptisme
we
are
entred
into
communion
not
onely
with
that
particular
Church
where
we
are
baptised
,
but
with
all
other
Churches
of
Christ
in
the
worlde
,
being
ingraffed
into
the
bodie
of
Christ
our
head
,
&c.
Which
and
the
like
things
belonging
to
the
nature
and
vse
of
the
Churches
excommunication
,
may
occasion
vs
well
to
confider
how
it
can
bee
administred
by
anie
but
such
as
are
the
Lordes
and
the
Churches
Officers
and
Overseers
:
and
how
people
without
Officers
can
chalendge
to
them selves
the
ministration
of
this
,
anie
more
then
of
the
Sacramentes
,
and
all
the
holy
things
of
God
,
which
he
hath
given
to
his
Church
,
and
for
the
administration
whereof
,
he
hath
given
giftes
vnto
men
,
and
ordeyned
offices
to
be
in
his
Church
to
the
end
of
the
world
.
But
these
things
and
any
other
the
like
,
concerning
people
without
Officers
,
and
their
estate
and
walking
,
as
when
they
firste
come
out
of
apostasie
,
or
in
other
such
cases
:
they
have
been
left
to
further
consideration
among
vs
:
and
I
need
not
,
neither
at
this
tyme
stande
thereabout
,
seeing
our
estate
and
question
now
is
of
the
ordinarie
government
of
a
Church
established
with
Officers
.
To
conclude
therefore
,
I
will
now
end
with
the
observation
of
a
fewe
things
out
of
this
booke
of
the
Apologie
,
concerning
this
matter
:
The
first
is
,
that
in
all
this
Section
and
Treatise
obout
the
exposition
of
Mat
.
18.17
.
there
is
not
any
prooffe
or
declaration
of
it
,
from
Moses
and
the
Prophetes
:
which
in
all
questions
of
Religion
and
of
the
Churches
governement
in
particular
,
and
for
the
right
vnderstanding
of
the
things
had
in
the
new
Testament
thereabout
,
must
alway
be
looked
vnto
.
Also
,
that
in
the
very
next
Sections
(
the
seventh
and
eight
,
Apolo
.
pag
.
63.
)
this
Scripture
is
conioyned
and
compared
with
Deut
.
13.
and
17.
Chap.
so
as
to
make
those
reasons
and
allegations
fitt
and
sounde
,
we
must
herein
keepe
a
proportion
with
Israell
,
both
for
the
Elders
and
people
(
as
is
noted
before
)
:
that
all
things
may
be
done
in
order
,
by
every
one
in
their
place
,
to
the
glorie
of
God
,
for
the
peace
and
benefite
of
the
whole
Church
,
as
in
Israell
God
provided
&
required
it
should
be
.
The
seconde
thing
is
,
that
all
would
consider
with
them selves
,
how
our
former
vnderstanding
and
practise
of
that
direction
in
Mat
.
18.17
.
doth
agree
even
with
our
owne
Positions
and
Confession
,
set
downe
in
this
booke
of
the
Apologie
.
Touching
the
Positions
,
I
could
note
manie
particulars
out
of
them
,
yet
I
will
now
onely
mention
the
first
,
and
the
last
,
which
is
the
fourteenth
.
The
first
is
:
That
Christ
the
Lord
hath
by
his
last
testament
given
to
his
Church
and
set
therein
,
sufficient
ordinarie
Offices
,
with
the
maner
of
calling
or
entrance
,
workes
and
maintenance
,
for
the
administration
of
his
holy
things
,
and
for
the
sufficient
ordinarie
instruction
,
guidance
and
service
of
his
Church
to
the
ende
of
the
worlde
.
The
fourteenth
is
:
That
all
Churches
and
people
(
without
exception
)
are
bound
in
Religion
onely
to
receyve
and
submit
vnto
that
constitution
,
Ministerie
,
Worship
,
and
Order
,
which
Christ
,
as
Lord
and
King
,
hath
appointed
vnto
his
Church
:
and
not
to
any
other
devised
by
man
whatsoever
,
Apol
.
pag
.
41.
and
79.
Touching
the
Confession
of
our
faith
,
published
in
the
same
booke
of
the
Apologie
,
among
the
many
things
that
might
be
observed
in
it
,
I
will
now
referre
the
Reader
in
speciall
to
the
first
and
seaventh
articles
thereof
,
where
it
is
saide
:
That
there
is
but
one
rule
of
godlines
and
obedience
for
all
Christians
,
in
all
places
,
at
all
tymes
,
to
be
observed
.
And
,
That
Christ
,
besides
his
absolute
rule
in
the
worlde
,
hath
in
earth
a
spirituall
and
oeconomicall
regiment
in
his
Church
(
that
is
,
an
houshold
maner
of
governement
)
by
such
Officers
&
Lawes
as
he
hath
prescribed
in
his
word
:
by
which
Officers
and
Lawes
,
hee
governeth
his
Church
,
and
by
none
other
,
Apologie
,
pag
.
14.
and
19.
The
last
is
,
out
of
the
third
Petition
and
Preface
to
the
Confession
of
our
Faith
in
the
same
booke
.
In
the
beginning
of
the
third
Petition
,
speaking
of
the
Reasons
deduced
from
the
Scriptures
for
confirmation
of
the
Positions
set
downe
(
whereof
this
is
one
,
out
of
Mat
.
18.17
.
)
we
saye
,
We
have
our
eares
and
heartes
open
to
receyve
reprooffe
of
anie
errour
,
and
better
information
in
any
point
of
the
trueth
of
the
Gospell
,
if
by
any
it
shal
be
shewed
vs.
And
in
the
ende
of
the
Preface
of
the
Confession
of
fayth
,
we
also
saide
:
If
in
any
thing
we
erre
(
as
who
is
so
perfect
that
hee
erreth
not
)
we
crave
the
Readers
Christian
brotherly
censure
and
information
,
promising
alwayes
(
through
the
graee
of
God
)
to
yeelde
to
the
trueth
,
when
it
shall
be
further
shewed
vs
,
and
to
leave
our
errours
when
by
the
light
of
his
worde
they
shall
bee
reprooved
.
Apol
.
pag
.
13.
and
41.
Now
if
thus
wee
should
heare
others
from
abroad
,
should
we
not
doe
it
also
at
home
among
our selves
?
Or
should
we
thus
professe
in
word
,
and
not
shewe
it
foorth
in
deede
?
Some
whyle
since
,
when
Tho
.
Whyte
obiected
,
Thas
we
had
altered-many
things
which
we
helde
in
our
constitution
:
This
answere
among
other
thinges
was
given
:
That
we
acknowledge
and
professe
before
all
men
,
that
divers
thinges
heretofore
observed
among
vs
at
the
first
,
wee
have
since
altered
,
and
doe
from
tyme
to
tyme
alter
and
amend
,
as
God
giveth
vs
by
his
worde
to
discerne
better
therein
:
Yet
that
this
is
the
alteration
but
of
our
iudgement
and
practise
,
not
of
the
Churches
constitution
:
Yea
that
herevnto
we
are
bound
,
and
have
power
in
Christ
,
even
by
the
constitution
of
our
Church
(
which
by
the
calling
of
Christ
,
and
the
Churches
Covenant
and
Communion
,
requireth
at
our
handes
,
to
walke
together
in
the
trueth
of
the
Gospell
,
in
all
the
Commaundemente
and
Ordinances
of
the
Lord
:
and
therefore
to
forsake
and
avoyde
whaetsoever
is
any
way
repugnant
therevnto
)
.
So
free
from
all
false
wayes
is
the
constitution
it selfe
,
and
we
that
are
in
it
subiect
to
erre
,
notwithstanding
many
wayes
.
So
farre
are
we
also
from
the
straunge
opinion
and
impietie
of
them
,
that
having
in
this
latter
age
of
the
worlde
disclaymed
the
Popes
person
and
receyved
some
truthes
of
the
Gospel
,
yet
retayning
many
abhominations
of
Antichrist
withall
,
would
now
stande
still
,
and
admitte
of
no
further
proceeding
or
alteration
among
them
:
as
if
they
had
at
the
first
seene
and
receyved
the
whole
truth
and
all
the
ordinances
of
Christ
,
&c.
Answere
to
T.
White
,
pag
.
34.
and
36.
with
pag
.
13.
and
39.
Thus
have
we
written
,
professed
and
practised
heretofore
.
Which
with
the
rest
aforesaid
(
being
thus
by
this
occasion
specified
)
I
leave
to
the
consideration
and
iudgement
of
all
that
are
godly
and
love
the
truth
with
peace
and
holynes
.
And
if
anie
shall
shew
better
hereabout
by
the
word
of
God
,
I
hope
I
shall
by
his
grace
hearken
thervnto
.
So
I
desire
the
Readers
to
consider
what
here
is
sayde
:
And
the
Lord
give
vs
by
his
spirit
vnderstanding
in
all
things
according
to
his
word
,
AMEN
.
1610.