the whole Church but onely such prayers as he his owne selfe eyther hath before hande made and conned by roate or such as without any premeditation or committing to memorie he doth in his head conceaue euen as he vttereth them with his mouth and so at that instant make them this we vtterly deny And not to suspect here wtout good cause that our Breth vnderstand this terme of making publike prayers in this sense not only their wordes here following do plainely expounde their meaning when they saye It apperteyneth to the Pastor to conceaue publike prayers and it is a common phrase among our Brethren that such and such a one is an excellent conceauer meaning that he can make godly prayers but also that they can not away with formall reading as in contempt they call it and a prescribed forme of prayer But to confute this and to proue that a prescribed forme of the diuine seruice for the publike prayers besides the reading of the scriptures in appointed courses and orders is a thing lawefull and profitable First the Iewes had the same before and in and after Christes time not onely as perteyning to the ceremoniall but to the morall lawe for the obedience of the first table perteyning to the worshippe of God Numb 6.22 c. The Lorde spake to Moses saying speake vnto Aaron and to his sonnes saying thus shall ye blesse the children of Israell and say vnto them the Lorde blesse thee and keepe thee the Lorde make his face to shine vpon thee and be mercifull vnto thee the Lorde lift vp his countenance vpon thee and giue thee peace c. And although they had many of their publike prayers beeing mixt with hymnes thankesgiuings not onely sayde but song also yet were they such not only as their selues made or conceaued were they neuer so learned men but such as either Moses or Samuell or Dauid or Esdras or some other Prophete especially appointed thereunto by God had drawen out and prescribed vnto them As may appeare 1. Chron. 9. where after he had shewed ver 22. c. how Dauid and Samuell the feer had established the porters and other officers ver 33. he sayth And these are the singers the chiefe fathers in the Leuites which dâ—elt in the chambers and had none other charge For they had to doe in that businesse day and night And speaking of Dauid who made the most paâ—t of the Psalmes in the 16. Chapter ver 4. And he appointed certaine of the leuites to minister before the Arke of the Lorde and rehearse and thank and praise the Lorde God of Israell And vers 7. Then at that time Dauid did appoint at the beginning to giue thankes to the Lorde By the hande of Asaph and his brethren Whereon sayth the Geneua note Dauid gaue them this psalm to prayse the Lorde signifying that in all our enterprises the name of God ought to bee praysed and called vpon psalme 105. Thus doe our brethren apply these doinges of Dauid vnto our estate And in the 25 chapter ver 2. He mencioneth those that were vnder the hande of Asaph which sang prophesies by the commission of the king Thus did Asaph then set foorth the publike prayers endited prescribed by Dauid Although he as diuers think conceiued made many psalms and Prayers and prescribed then to others Likewise 2. chron 29. verse 27. And Ezekiah commaunded to offer the burnt offering vpon the Alter and when the burnt offering began the song of the Lorde beganne with the trumpets and the instruments of Dauid king of Israell and all the congregation worshipped singing a song c. All which orders and formes of publique prayer at the Diuine seruice though the Iewes afterward corrupted Esdras after the captiuitie recollected set againe in order Which though they were eftsoones corrupted and intermingled especially with the Pharisees traditions yet til and in the time of Christe they had at the diuine seruice the ordinary courses of reading the Lawe and Prophets as appeareth by S. Luke 4. vers 16.17 c. Where the booke of the Prophet Esay was deliuered to Christ. And by that saying in the person of Abraham to the rich glutton they haue Moses and the prophets let theÌ„ hear them Luke 16.29 Which Paule testifieth in his sermon to the Antiochians Acts. 13.27 For the inhabitants of Ierusalem and their rulers because they knewe him not nor yet the wordes of the prophets which are read euery saboth day c. And that this was the auntient order Iames the byshop of Ierusalem in the determination of that famous assembly holden by the Apostles Act. 15. ver 20. sayth For Moses of olde time hath in euery city them that preach him sithe that hee is reade in the synagogues euery sabboth day And heere also is the publique reading called a preaching With which exercises they especially adioyned the reading also of the Psalmes and other solemn publique prayers of the Scripture For which principal cause Christ saith of the Temple Math. 21.13 It is written mine house shall bee called the house of prayer c. And Act. 3. Peter and Iohn went vp together into the Temple at the ninth hower of prayer Which orders were of Christe so little improoued that not onelie as Luke declareth cap. 11.1 that one of the Disciples sayde vnto him Maister teach vs to pray as Iohn also taught his disciples desiring that they might haue some prescribed form of praier set downe vnto them but that also Iohn baptist had taught some forme to his Disciples Which request Christe did so little mislike that he himselfe also taught his Disciples among other preceptes a prescribed forme of prayer which the Euangelists wrotte and all Christians doe vse as the Lordes prescription Which is a strong warrant vnto vs that so long as all formes of prayers are according to that platforme of prayer they may most safely be prescribed For it serueth not only for priuate but for publike prayer Nowe although besides this onely forme of prayer prescribed by Christ we finde no form set out that the apostles or the primitiue church immediately after them did vse or prescribe to be vsed because they hauing that full measure of the spirite of God namely the Apostles Euangelistes Prophets Bishops Pastors and Elders yea the moste of all the faythfull people in these dayes so that they might well make conceiue their publique prayers before the Congregation euen as the spirite of God suggested in their heart gaue them vtterance in their mouths yet because that in the publike assemblies the Apostles prescribed the writteÌ„ scriptures to be read as Col. 4. ver 16. And wâ—en this epistle is read of you cause that it be read in the church of the Laodiceans also that ye likewise read the Epistle writâ—en from Laodicea and as they vsed that so no doubt did they vse to read in their publike assemblies the
receaued c. And afterward comming to the Ministers he saith the Ministers of excommunication were the Priestes and the churche approuing it Deut. 27. the Leuites shall pronounce and say vnto all the men of Israel with a high voyce accursed is the man that maketh a graâ—en and â— moultâ—n Image the abhomination of the Lorde the worke of the artificers and setteth it in a secrete place And all the people shall aunswere Amen In the seconde booke of Esdras chap. 13. Eliasis the preest separateth the straungers from Israell And likewise for the other Key of losing The key absoluing is a power ordeyned of God and committed to the Preestes and Prophetes of pronouncing to sinners beeing penitent the remission of sinnes for the Womans and Abrahams seede and the sonne of Dauid that is for the Messias c. The author and the Ministers are these Eyther God him-selfe immediatly hath denounced the forgiuenesse of sinnes as Genesis 3. When hee setteth foorthe the promise of the VVomans seede hee doth nothing else buâ— thaâ—â—ee mought absolue Adam and Eue from their sinne c. Or else by the Patriarkes So Genesis 30. God sayth â—o Abimelech of Abraham c. Or else by the Prophetes The seconde of Kings 12. Nathan said to Dauid the Lord hath translated thy sinne c. or else by the Preesâ—â— which offering sacrificeâ— expiatory for the people for their sinns afterward blessed them which what was it â—â—so 〈◊〉 a denunciation of the forgiuenes of their sinnes Leui. 4.5.6 9. Leuit. 19. And the Priest shall pray for him and for his sinne and it shall bee forgiuen him and his sinne remitted and Num. 6. Speake to Aaron to his sonnes thus shall ye blesse the children of Israel say vnto themâ— the Lord blesse thee and keepe thee the Lord shew his face vnto thee and haue mercie vpon thee This waâ— the state of Excommunication and absolution in the old Testament denounced by the â—outh of the Minister of the worde For to whom the Absoluing belonged the Excommunicating belonged also The steps whereof sayth Aretius are in the newe Testament Ioh. 9.12 16. For although that Discipline was administred then of wicked men notwithstanding it is for an argument of the antiquitie And in the olde time the Institution was honest and profitable This corruption Christe corrected when he drewe backe this Discipline to his Church Math. 16.18 Ioh. 20. The Apostles also vsed it laudably as it is 1. Cor. 5.1 Tim. 5. Whereby also it appeareth that 〈◊〉 the wicked Iewes vsed it in Christes time Christe reducing into his church the olde Instituâ—ion of God for Excommunicating and absoluing he committed this spirituall censure to such onely as were spirituall Ministers of the Worde Howsoeuer the other that were not Ministers did allowe and approoue the same And this sentence Math. 18. Being ouer ruled by the other before Math. 16. 〈◊〉 Iohn 20. comming after and put in practise by these examples 1. Cor. 5. And 1 Tim. 5. â—here S. Paul being a Minister of the Worde pronounceth the sentence and the Iudgement If the vse of the other Apostles bee to be leueled by these examples it is cleare that in the Apostles times though the Church 〈◊〉 thereunto the action was 〈◊〉 by such onely as were Ministers of the Worde of God What the practise was of Excommunication in the Primitiue church succéeding the Apostles partly appeareth by that we hâ—â—e cited out of Tertullian saying There are also exhortations chasticementes and the Diuine censure For iudgement is there giuen with great wâ—ight as among those which are certayne that God beholdeth them And it is the cheefe fore-iudgement of the iudgment to come if any shall so offend If any be banished from the communicating of prayer and of the meeting together and of all the holy partaking euery of the approoued Elders haue the Gouernment Here is Excommunication mentioned and the Gouernment to appertayne to euery of the approoued Elders But in adding withall the publique prayers and Exhortations that he â—nneâ—eth to the gouernmeÌ„t of these Elders it is apparant that he meant none other but such as were Ministers of the Worde Which we haue also shewed yet more playâ—â— in his booke De Coronae militis where after he hath spoken of Baptisme receiued Sub antistitis vnder the Bishops and Prelates speaking of the Lordes supper he sayth Nec de aliorum manu quam Praesidentium sumimus Neyther receiue we it at the handes of any other than of the gouernors So that he maketh these Seniors and Gouernours to bee all one with the prelates and Ministers of the Worde and sacraments Eusebius lib. 5. cap. 24. telleth howe Victor Bishop of Rome Excommunicated the Churches of the East For keeping their manner of celebrating Easter day Wherein although he greatly abused this power of binding yet if he had rightly with discretion vsed it within his boundes Irenaeus nor any other did reprooue him but only for his rash ouer-reaching himselfe in the same For sayth Eusebius Irenaeus also writing with the other Bishops of Fraunce ouer whome hee had the gouernment for he was Archbishop of Lions Anno Domini 169. doth in-deede confirme it that the Mystery of the Lordes resurrection shoulde bee celebrated on the sunday Notwithstanding hee reprooueth Victor that hee did not well to cut off from the Vnity of the body so many and so great Churches of God that kept the custome deliuered to them of the auncient time And to shew this better that when he vsed this power better he was not misliked for the vse thereof Eusebius sayth afterward in the last chap. of the fift booke But howe can they lay a slaunder vnto Victor concerning this sith they knewe that Victor expelled from the communion of the Church Theodorus the tanner which was the prince Father of this their impiety which durst first at Rome auouche that Christ was but onely a man For if Victor as they say did so beleeue how did he cast out of the Church Theodorus the inuentor of this blasphemy So that Eusebius approueth this doing of Victor for his Excommunication of this heretike I heere passe ouer all the Canons and decrees mentioned in the councelles in the names of the Apostles and of diuers auncient Bishops because their credite may be called in question though diuers of them mentioning the Excommunications made onelie by Bishops and sacerdotall preestes be no doubt of great antiquity Onely I note that which Eusebius recordeth of the Emperor Philip. Of this man saith he It is reported vnto vs that he was a Christian. And on Easter day to wit euen in the Vigilles when he woulde haue beene present amongest them and communicated in the mysteries hee was of the Bishop of the place not suffered before he had confessed his sinnes and stoode among the penitent persons Neither by any meanes coulde hee haue leaue to receiue the mysteries
his wrath from vs. Now my sonnes be not deceaued for the Lord hath chosen you to stand before him to serue him and to be his ministers and to burne incense Then the Leuites arose Mahath c. and they gathered their brethren and sanctified themselues and came according to the commandement of the King and by the wordes of the Lord for to clense the house of the Lord and the priests went into the inner partes of the house of the Lorde to clense it c. Here indéede the King refuseth not the Leuites but calleth them vnto him and maketh vnto them this memorable oration and those that otherwise in their offices were his fathers hée calleth his sons in respect of his supreame authoritie ouer them himselfe being but a young man and they againe speake verse 18. And they went in to Ezechiah the king and sayd we haue clensed all the house of the Lord c. but here is nothing wherein they appoint or charge the King but all still of the Kinges commaundementes vnto them Verse 20. And Hezechias the king rose earlie and gathered the Princes of the citie and went vp to the house of the Lord and they brought seauen bullocks c. And he commanded the Preests the sonnes of Aaron to offer them on the altar of the Lord c. Then they brought the hee Goates for the sinne offering before the King c. For the king had commanded for all Israel the burnt offering and the sinne offering And he appointed also the Leuites in the house of the Lord with Cymbals with Violes with Harpes according to the commandement of Dauid and Gad the kings seer c. And Hezechiah commanded to offer the burnt offering vpon the altar c. verse 30. And Hezechias the king and the princes commanded the Leuites to praise the Lord with the words of Dauid and Asaph the seer so they prayed with ioye and they bowed themselues and worshipped And Hezechias spake and said Now yee haue consecrated your selues to the Lord come neere and bring the sacrifices and offerings of praise into the house of the Lord and the congregation brought sacrifices c. Héere the King still commandeth both the Priests and Leuites and the people and they all obeyed But the Leuites are commended vers 34. To be more vpright in hart to sanctifie themselues then were the Priests As for the 30 chapter which our brethren cite after the foresaid first verse wherein the King writeth to all Israel and Iudah It followeth in the second c. And the king and his princes and all the congregation had taken councell in Ierusalem to keepe the passeouer in the second moneth For they could not keepe it at this time bicause there were not priests enough sanctified neither was the people gathered to Ierusalem And the thing pleased the King and all the congregation and they decreed to make proclamation through-out all Israell c. So the Posts went out with letters by commission from the King and his Princes throughoâ—t all Israel with the commandement of the King saying Yee children of Israel turne againe vnto the Lord God of Abraham Isaac c. And at this sacrifice the King praied for the people saying verse 18 c. The good Lord be mercifull towards him that prepareth his whole heart to seeke the Lord God the God of his fathers though he be not clensed according to thepurification of the sanctuarie and the Lord heard Hezekiah and healed the people And verse 22. Hezechiah spakâ— comfortablie to the Leuites that had good knowledge to sing vnto the Lord c. And in the chapter following verse 2. Hezechiah appointed the courses of the Priests and Leuites for the burnt offerings and peace offerings to minister and giue thankes and to praise in the gates of the tentes of the Lord And verse 4. He commanded the people that dwelt in Ierusalem to giue part to the Priests and Leuites that they might be incouraged in the lawe of the Lord. And when the commandement was spred the children of Israell brought aboundance of fruites c. And when Hezekiah and the Princes came and sawe the heapes they blessed the Lord and his people Israel And Hezechiah questioned with the Preists concerning the heapes And Azariah the cheefe preest of the house of Sadoch answered him and said Since the people began to bring offerings we haue eaten and haue beene satisfied and there is left aboundance For the Lord hath blest his people and the aboundance that is left And Hezechiah commanded to prepare chambers in the house of the Lord c. And Iehiel c. were ouerseers by the appointment of Cononiâ—h and Shimer his brother and by the commandement of Hezechiah the king and of Azariah the cheefe of the house of God c. And thus did Hezechiah through-out all Iuda and did well and vprightlie and truelie before the Lord his God Thus haue we séene both in the chapter quoted by our brethren and the chapter going before and the chapter following how the King directed all those Ecclesiasticall matters commanded ordered and gouerned both the Leuites and the Priests But what is anye thing héere to our brethrens purpose Did the Leuites debate anye controuersies with the King and Princes or with the high Priest before the King And the king the princes or the high preest yeeld therein vnto the Leuites Or not rather they yeeld vnto the king and to the princes and to the high preest in those matters If now this be so memorable an example why doo not our brethren if they will be like the Leuites yeeld to hir Maiestie her counsell and hir Bishops Except they will be rather héerein like the king his princes and the high priest then like these Leuites As for the elders in the assemblie and conference Act. 15. They also yeelded vnto the Apostles not the Apostles vnto them Although the Apostles refused not the elders no more doe our Bishops refuse our brethren or anye other ecclesiasticall persons that are lawfullie appointed and called to the conuocations or to anie other ecclesiasticall assemblie or conference Neither do they denie the accepting euen of the people in some manner to be heard to speake But whereto doe our brethren mention héere the people in this debating This is againe cleane contrârie to their ownâ— rules as we shall sée in this learned discourse Would they haue the people also to be debaters or to be Iudges of these controuersies And to ouer-rule the Bishops and cleargie in the determination of them But they haue yet one example more At least saye they let â—â—eir owne opinion that in interpreting the scriptures and deliuerie of doctrine we are equall with them persuade them And héereto they quote this marginall note and Whitegifts booke pag. 389. If the Archbishop that now is dooth graunt this it is the greater signe of his reuerent modestie Neither do anâ—e of our Bishops or any of vs
preachers and of their preaching hee mentioneth still in other places and not in this treatise of the Sacrament nor in anie place burdens them herewith and therefore it is not like that he thought preaching to be alwayes so necessarie at the celebration of these mysteries But not to looke on their abuses but on the order and vse of the Apostles theÌ„selues and of all the faithfull at Ierusalem that euen presently after they had receaued the holy Ghost Act. 2.42 And they continued sayth Luke in the Apostles doctrine and communion or fellowship and breaking of bread and prayer of which breaking of bread sayth the Geneua note which was the ministration of the Lordes supper Caluine giuing a reason heereof sayeth Why I had rather that the breaking of bread in this place should bee interpreted for the Lordes supper this is the reason Because Luke mentioneth those thinges wherein tho publike state of the Churche is conteyned Yea rather hee expresseth here foure notes whereby the true and naturall face of the Churche may be iudged Doe wee therefore seeke the face of the Churche of Christ The image therof is here liuely pictured vnto vs. And indeed he beginneth with doctrine which is as it were the soule of the Churche Neither nameth he euery doctrine but the Apostles doctrine that is that which the sonne of God deliuered by their handes Wheresoeuer therefore the pure voice of the Gospell soundeth throughly where meÌ„ abide in the profession of thereof where they exercise themselues in the ordinary hearing of it there vndoubtedly is the Churche Now as doctrine is the first note so the text placeth their communion or felowship next in order Which sayth the Geneua note standeth in brotherly loue and liberalitie In communicating this member sayth Caluine and the last meaning prayer flowe from the first as fruites or effectes For doctrine is the bonde of brotherly communicating and also openeth vnto vs a gate to God that he may of vs be called vpon But the supper approcheth to the doctrine in steede of confirmation Wherefore Luke reckoneth not vp foure rashly when as hee will describe vnto vs a state of the Church orderly instituted And it behooueth vs to put our endeuour vnto this order if we desire to be truely accounted the Church before God his Angels not to boast only before men of a voyde name thereof Now if we must not onely kéepe these foure but also haue so great a consideration to the order of theÌ„ insomuch that Marlorate addeth to these wordes of Caluine For the Iustitiaries of workes doe inuert this order and gather thus of the later good workes are to bee doone and then righteousnesse will followe O blindenesse worthy of great iudgement For how can workes be good without faith gooing before Without which whatsoeuer is done is sinne Rom. 14. d. 23. If then such a straight respect is to be had of the orderly placing these foure notes and this coÌ„municating of fellowship consisting in almes brotherly loue and workes of mercie come betwéene the hearing and beléeuing of the doctrine and the breaking of the bread that is the communicating of the Lords supper it argueth that although preaching the doctrine haue gone before yet the sacramentes are not so immediately ioyned especially to the preaching of the doctrine but that other godly exercises might goe betwéene them Not that any of these notes was altogether destitute of any of the other the supper of the Lorde had euermore doctrine ioyned with it but not alwayes preaching of the doctrin And so it had both vnion in fellowship and prayers but yet might all these bee also publikely exercised though at that instant of the doing of them the supper of the Lorde were not administred Now this being the manner in the Apostles dayes that although they had many times sermons at the administration of the supper as Act. 20. ver 7. 11. at that solemne confluence where S. Paule preached vntill midnight and yet as these were seuerall actions sée howe euen by the prouidence of God albeit no doubt to confirme the doctrine preached and to be a warning to the negligent hearers when they had minded presently vpoÌ„ the sermon to haue procéeded to the supper of the Lord what an occasion senered the coniunction of these two actions by the younge mans fall out of a windowe from the thirde lofte that was taken vp dead Whereupon Paule being the Preacher descended downe laide himselfe vpon him embraced him saying trouble not your selues for his life is in him So when Paul was come vp againe and had brokeÌ„ bread and eaten he communed a long while till the dawning of the day and so departed Now as they had these sermons sometimes preached at the celebrating of the Lordes supper howbeit heere this interruption deuided these actions some space of time and yet this is that onely place that bringeth them néerest together so if they had not a sermon preached therat notwithstanding they no more discontinued the administration of this Sacrament than they did the publike exercises of their prayers or than they did absteyne from baptizing as wee haue alreadie at large prooued And euen so that this custome did thus continue in the primitiue Church not onely their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is their loue feastes which they made at this supper doe declare whereof diuerse authors especially Tertullian and Iustinus Martyr doe make mention but also the whole order thereof is by Iustinus fully described both of this sacrament administred with a Sermon and without it In the Apologie that he made for the Christians vnto the Emperour Antoninus Pius he hath these wordes wee bring him that is thus washed meaning baptized and instructed vnto those whom we call Brethren where the assemblyes are made that we might praye as well for our selues as for those that are newly illumined That they may be founde by true doctrine and good workes to be worthie obseruers and keepers of the commaundementes and that wee mâ—y obtaine eternall saluation After the prayer we salute one another with a mutuall kisse After which the bread the cup alayed with water is brought vnto the chiefest brother as Gelenius translates it but in Iustine himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And here is our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ouer those Brethren which brethren are not onely the faithfull people but also the ministers as is before by Beza confessed Which being of him receiued hee offreth vp prayse and thankes giuing vnto the father of all by the name of the sonne and of the holy Ghost and so for a certaine while he doeth celebrate the Euchariste After the prayers and the Euchariste all the whole assemblie singeth together Amen And the worde in the Hebrue tongue signifieth the same that doth Sobeit or lâ—t it be done The thankes giuing of the Prelate and the well wishing of all the people being
be pronounced by a Bishop or by a Pastor except a Consistorie of that Congregation shall first trauaile in examining the cause and then determine and agree what iudgement ought to passe vpon the matter then also propound it before the whole multitude that it may bee confirmed by their consent and last of all the Bishop Pastor or Minister to denouÌ„câ— it For this is the discipline that our Brethren would drawe out hereon But who may not see that this is to drawe this example cleane contrarie If they would directly gather aught herevpon they should gather that in manifest facts and crimes the Bishop or Pastor though in his absence may iudge determine pronounce the sentence of excommunication and by the authoritie of our Lord Iesus Christ committed vnto him may command the whole multitude Church or Congregation or anie Consistorie of them if they haue anie to gather theâ—selues together with his spirit and charge them in the name of our Lorde Iesus Christ that they fulfill obey and execute his sentence in deliuering such an excommunicated person â—0 Sathan that is exclude him from the fellowship and communion of the faithfull by separating themselues from his company him from theirs but this would cleane dash all the imagined authoritie of their gouerning Segnorie if they should become such executioners onelie vnto the sentence of the Bishop or Pastor and that in his absence also he being the iudge and determiner of the matter But what is this anie more than al the residue for the proofe of any such Ecclesiastical Elders in the Church of Corinth as were Gouernours onely and not Teachers Of the which point so much vrged and sought for we haue hetherto séene not one testimonie nor example But our Br. will now and God before go to higher more important proues heereof The argument of the 12 Booke THE 12. Booke proceedeth further to our learned Brethr. proues of their third Tetrarches whome they call Gouernours Whether their institution be grounded on Christe whereunto they alleadg as their Capitall place the wordes of Christ Matth. 18. ver 17. Tell the Church Whether Christ in the name of Church meant simplie a Congregation of the faithful people or a Senate of gouerning Elders And namelie whether he alluded to the Iewes Sanedrim or Synaedrion How the auncient Fathers haue expounded those wordes The expositions of the Protestant writers especially Caluins with the examinatioÌ„ of Caluines reasons laboring to proue that Christ in those words did renue and translate to his church the Iewes Sanedrim Whervpon is laide forth a full view of the Iewes estate out of Bertram Sigonius and Chytraeus for all their sorts of gouerning Elders Senates especially their Sanedrim After which followe these our Learned Brethrens proues of this translation and of the Elders mencioned in the new TestameÌ„t Moreouer for the authoritie of these Elders our Brethrens proceeding Matth. 18. to the 18. verse for the power of the spirituall keies Whether they appertaine to these gouerning Elders that are not Ministers of the word Brentius interpretation of those words how farre they reach and how farre the Ecclesiasticall Excommunication is requisite and of the ciuill excoÌ„munication of Caluines exposition of those words Aretitius concerning the parties that may excommunicate Wigandus and Matheus Index for the vse of the keyes in the Iewes Church The practise of excommunication in the Apostles times The practise in the primitiue church shewed foorth by Tertullian Eusebius c. The testimonies of the auncient Fathers Cyprian Ierome Augustine Chrisostome c. The iudgements of the Protestants namelie Kemnitius Melancthon Aretius Beza Snecanus chieflie Danaeus examining his proues reasons for the Presbyterie that may excommunicate Our Bre. conclusion concerning discipline The weighing againe at our Brethrens request of Saint Paules excommunicating the incestuous person 1. Cor. 5. Of the Popish excommunication Of Excommunication for waightie or light offences Of the offences excommunicable Of our Brethrens answere to our obiection that this Presbitery is not mencioned in Saint Paules excommunicating Hymenaeus Alexander Philetus and the Corinthian How farre the Congregation may deale in this power Whether the Minister haue anie singular power heerein And lastlie of our Brethrens glimpses as they call them inueighing against the excommunications and iurisdiction in our Church NOw therefore to proue that there ought to bee a Consistorie of Elders in euerie Church for gouerning of the same it is manifest by the commandement of our Sauiour Christe touching him that despiseth priuate admonition If hee heare not them tell the Congregation if he heare not the Congregation let him be vnto thee as an Heathen and Publicane Verily I saie vnto you whatsoeuer you shall binde vpon earth shall be bound in heauen In which saying of our Sauiour Christe this word Congregation is not so largelie taken as in other places for the whole multitude but for the chosen assemblie of Elders OUR Brethren heere woulde proue their Consistorie of ruling Seniors out of Christs wordes Matth. 18. v. 17. which if they shall be able to proue God forbid but we shoulde bee as readie to yeeld And if they cannot proue it I woulde wish our Brethren to take good heede howe they waxe so bolde not to feare to writhe Christes owne wordes Which least wee also might mistake let vs set them downe more fullie than our Bre. doe Math. 18.15 But if thy brother shall sinne against thee goe and rebuke him betweene thee and him alone If he shall heare thee thou shalt winne thy brother But if he shall not heare thee take yet with thee one or two that in the mouth of two or three witnesses euerie word may stande But if he shall neglect them tell the Church but if so be also he shall neglect the Church let him be to thee as an Ethnicke or a Publicane Verely I say vnto you whatsoeuer ye shall binde vpon earth shal be bounde in heauen and whatsoeuer ye shall lose vpon earth shal be losed in heauen Againe I say vnto you if two of you shal consent vpon earth of all things whatsoeuer they shall aske it shal be done vnto them of my Father which is in heauen For where two or three are gathered together in my name there am I in the middest of them Héere first the grounde of the matter vpon which Christ spake these words that our Bretheren cite is priuate offence And therefore first he willeth as our Bretheren say well therein priuate admonition to be made Which if it shall be neglected then that the partie offended reprooue the offender before the witnesse of one or two besides themselues And then it followeth if he shall not heare them inferring that they shoulde also admonish him that then he shoulde tell the Church or Congregation Héere say our Brethren This worde Congregation is not so largely taken as in other places for the whole multitude but for the chosen