DIOTREPHES Detected, Corrected, and Rejected, AND ARCHIPPUS ADMONISHED BY A soft Answer to an Angry Sermon and Book lately Published, entitled, A True Account of what was done, at the casting of two Members out of Mr. Stucleys Congregation in Exon.  
And Job answered( Zophar, Eliphaz, and Bildad his Teachers, and Reprovers, who so reproachfully accused him of Lying, Mocking, &c.) and said: O-that mine Adversary had written a book, I would take it upon my shoulder, and bind it as a crown to me.  ( Job chap. 11, 12,& 31. with 16. 10& 19. 3.) 
Thou-hast made me wiser then mine Enemies,- I have more understanding then all my Teachers.  ( Psalm 119. 98, 99.) 
For a Bishop must be blameless, of good behaviour, no striker, but Patient, or Gentle, not Angry, not Froward, not self-willed, not a Brawler, not a Novice, lest being lifted up with Pride, he fall into the condemnation of the Devil:  ( 1 Tim. 3.& Tit. 1. 7.) 
But Diotrephes( who loveth to have the pre-eminence)— Prateth against us with Malicious words,— and casteth the Brethren out of the Church:  ( Job. Epist. 3. v 9, 10.) 
Now we command you, Brethren, in the Name of our Lord Jesus Christ, that ye withdraw yourselves from every Brother that walketh Disorderly, and not after the Tradition which he received of us: And if any man obey not our word, &c. Note that man, and have no company with him, that he may be ashamed: yet count him not as an enemy, but admonish him as a Brother.  ( 2 Thess. 3. 6. 14, 15) 
London, Printed by M. S. for Henry Cripps and are to be sold at his Shop in Popes Head Alley, 1658.   

Brother Stucley,  
SO I call you, though walking disorderly, and not obeying the Word of Christ and his Apostles in their Epistles and Rules for Church-proceedings: In which respect though I cannot join or company with you in Church communion, nor praise your Church proceeding, that you may be a little ashamed of your late-doings, yet how ever I shall not Account you as an enemy, but shall rather endeavour to Admonish you as a brother, as I am directed in 2 Thess. 3. 14, 15. And our Saviour Christ I find( whose example indeed we should strive to imitate) was so Gentle and meek in his Appellation of some of the worst of sinners as that he calleth him Friend who had not on the Wedding Garment: Therefore I affect not any way of Retort, as to say( in your own dialect) wretched man, proud-man, lawles-man, lying man, perjured man, covenant breaker, Child of hell, Notorious liar, Di●contented liar, briar in our sides, companion fitter for damned Spirits, &c. nor to say( in the like manner of Expression) blind Guide, False-Teacher, Church Robber, Over-Ruler, Lorder over Gods Heritage, Usurper of the Churches Power and privilege, &c. upon Pretence ( according to the argument in your late Book, page. 11th) that you may be so VISIBLY,( or appear in Print so) though you are not so Invisibly, or in reality. This truly were but the rendering of evil for evil, and Railing for Railing, or Reviling for Reviling, and these Revilers, I find also WITH-OUT, even amongst as infamous Associates as the liars.( 1 Cor. 6. 9, 10) Me thinks( Brother) soft words and hard arguments were much better: Indeed He that appeareth first in his own cause seemeth Just( as Solomon speaks) but his neighbour cometh after and sifteth him: So if I may but Come after you a little, and observe some of the most material things in my way, I may possibly tell you( though you are yourself a Teacher and guide of others) yet here you are in an error, and this is not your way: J●b would not despise the Cause of his Man servant, nor of his Maid servant when they Contended with him: And though Naaman at first despised the Advice of the Prophet when his Passion was up, yet after when he was in a better frame, He could harken also to the Advice of his Servants whilst they Argued and Reasoned with him; And so did David to the Advice of Abigail, when she met him in the way, And if you can do the like to mine,( whilst I am now contending with you this day,) the Lord may peradventure( even by so weak an Instrument) show you yet a more excellent way; Surely, The wrath of man will not accomplish the righteousness of God, and Passion in the Reprover, will but stir up passion in the Reproved, and what good( think you) will it do, to Reprove pride in others, with a manifestation of far greater pride in ourselves? How unlike is this to our Lord and Master? whose voice( you know) was not heard in the streets: and who hath commanded you as you are his Servant and the Churches Servant also, to be Gentle towards all Men, and Patient, and Long-suffering, and to wait if so be God at any time would give them Repentance to the acknowledgement of the tru●h, that you think do oppose themselves thereunto, What? Can you not Reprove, and cast out( of your Church, I think I may call it,) but you must do it angrily, and vexingly, and frettingly, and ridgedly, and vauntingly, and selfe-honouringly,( as if none of your Neighbours were such a strict Disciplinarian as you) and also enviously? What do you Grieve and repined and Envy at it, because some real Invisible-Saints( though for want of some eye-pleasing your sight at present is not good enough to see them Visible-Ones) are in esteem amongst the Godly where they live, and are by them Countenanced( though by you and your mayor part of the Brethren Excommunicated,) and that they are of Good Report also amongst those that are without, yea, that their praise also is in all the Churches where they have been heard of or spoken off, and that the Godly though of other Judgements( in some things) yet do Honour them so as to give them the chief seats in their public meeting places( as page. 22) and so in these things have Countenance indeed and an Interest indeed( as you say page. 15th& 90th) and that both in the Heart of God and of Men, being herein like their Saviour, who( you know) Increased in wisdom and in Stature, and in favour with God and men: and also like those primitive Saints ( Acts 2. last.) who( whatever they suffered) still rejoiced,( and so it seems do these, at which you are troubled) Praising God, and having Favour with all the People: whilst you( alasle) are Slighted, and Disesteemed and Undervalued, and amnihilated, notwithstanding that you do magnify your office, and bestir yourself so exceedingly,( a little more indeed then become, you) and have put yourself to so great expense and charge( notwithstanding your condemning of women for affecting of Expensive company and meetings) for these Fifteen hundred Books, which( if Reports are True) your Bookseller hath sent you( I suppose,) to disperse, for the excusing of this your Miscarriage, or for the yet honouring of you before the people: You not minding it( it seems) that yourself and fellow-officers are to be dealt with as well as private Members, and to be Admonished, Cast out, Rejected and withdrawn from, when you speak and Act in your own spirits, your own voice, your own wills, your own wrath, your own passions, and proceed and Transact things in the house of God obstinately or wilfully after Dissatifaction declared, contrary to Christs Appointment and Institution, Namely without the Full and Free consent, Concurrence and Satisfaction of the whole Church, as your Book itself Expresses apparently, which tells us The Officers and mayor part of the Brethren must do these things, and that they are the Church: But if they are the Church Surely they are such a Church as is not to be found in the Old or New Testament; but in Civill or Worldly Corporations indeed you have such a Church or Civill-Assembly as do Transact and carry things by Majority of voices: And if it be come to this even in our congregational Churches; Then surely many of the private Members of these Churches,( and such it may be as by the Officers are least esteemed in the Church) may yet in an holy Humility, begin to praise the Lord with the Psalmist ( Psalm 119.) That he hath been pleased through his Commandements to make them wiser then their Enemies and to give them more understanding( in the affairs of Christs house) then all their Teachers, yea then their Rulers and Leaders, who( if they should follow them) would cause them to err( as Isa. 9 16.) And though you may think yourself to be an Apollo, and mighty in the Scriptures, as well as in your Numerous Quotation of the Fathers,( That would have men Excommunicated for 3 times absence from their Assemblies, if they can but procure the mayor part of the Brethren to join with some Diotrephes in the work, yet( why may not some Priscilla take you to task and show you the way of God yet more perfectly? and tell you( as Christ speaks to some others in a like case) that from the Beginning it was not so: It was not so as you and your Omnium-Gatherum of Church-Fathers& doctors have Said& Acted. If therefore you have failed not only in Manner( as you expressly confess page. the last:) but also in Matter: it may be worth the while to fall close to the business, and( if the Lord will) to hold forth something that may convince you thereof: that so you may be Gained, which is my souls desire and prayer to God for you: that the Name of Christ may not further suffer by the like unadvisedness and rashness in others: Which( should they Imitate you in) would be the most likely Means upon Earth to break and Scatter all the Churches of Christ in these Nations more then ever that Persecution from the Powers of the World which arose about Stephen did that Primitive Church.  
First, then: If the same Power must cast out, that receives in:( when occasion is for it) Then the Private Members of the Church who called you and your brethren into office must again Out you when such occasion shall be, though they have not an Officer unbiased and uncorrupted left amongst you to led the Action of this Excommunication The Rule you know is, Say to Archippus, Take heed to thy ministry,( Coloss. 4. 17.) That is, Take heed not only what thou sayst, but what thou dost in the House of God, and How thou dost every thing also? Namely, that it be according to Rule, and the Pattern in the Primitive Churches; and so, and no otherwise, but as the true anointing which they also have Received teaches: Else if thou or an angel from heaven, Speak, Preach, Teach. or Act any otherwise, the Church nor any particular Member of it, is not to hear thee, nor at all to Submit unto thee, in thy Ministeriall-Teaching or Guidance, but are to Reject it as that which hath no light in it: For says Paul( Gal. 1. 8.) Let him that speaks otherwise( angel of Heaven, or angel of the Church, whatever he be,) Let him be accursed, which( as you Interpret in your book) is Excommunicated; and so undeniably it follows here, If Archippus will not be admonished,( which is the first Censure [ as it seems you would not, when you would not hear the Dissatisfaction of those Members that could not concur with your irregular proceedings in the Church: But would go on obstinately and Irregularly by the Vote of the mayor part( which you had procured to Comply with you) and so refused yourself( in this sense) to be admonished:] what follows, but those who are commanded first to admonish Archippus, must after, if he will not Hear the Church proceed also to the other Censure; and Excommunicate him: you see by this( if the premises be by and by made Good) that you are already under the Doctrine of Excommunication as you distinguish in your book, and if the mayor part of the Church be so Corrupted, to Comply with you by an Implicit faith, that you cannot( in the usual way) be put under the practical part of it: yet Christ hath so ordained in his wisdom, that he affords a present help in his word for this also; which is that the Minor part( in this case) with-draw from the mayor: According to these Scriptures,( 2 Thess. 3. 6. Rom. 16. 17. 2 Thess. 3. 14. 1 Cor. 5. 11. 1 Tim. 5. 22. Gal. 5. 1. 1 Cor. 7. 23. Gal. 2. 5.) which being done you are not only Doctrinally but Practically under this Censure, for to be Excommunicated, or( according to Christ) Rejected, are one and the same, Titus 3. 11.  
But when those Members did their Duty to Declare their Dissatisfaction with your Irregular Proceedings, you reproved them for speaking in the Church, because Women must not speak in the Church: page. 20th. Now a little to Set you in joint again here, Know First, Women may not speak in the Church, nor usurp authority, &c. But notwithstanding this;( 1) A Woman may take you out of the Church, and show you your error and set you right as Priscilla did Apolle, Acts 18. 26.( 2) Women( fit and able for it) may pray with and also teach others of their own Sex, amongst themselves in their meetings together, as the Apostle commands that they should be Teachers of good things, and that the Elder Women should teach the Younger, &c. ( Titus 3. 3, 4. 5. judas 20. James 5 16) yea, you were formerly very free, and also practised it, to have Women pray in your company, and yourself joining with them in spirit only, whilst they were the Mouth in the Duty; as amongst the Good Women in Cornwall, which so exceedingly took your Heart that you were very much ashamed to think how short you came of them in the Gift or Spirit of prayer: and you Hoped that this Practise of their Praying with the men would come hereafter to be more in use. But this only by the way:( 3) I must tell you, They are not commanded to be altogether silent in the Church itself, and not to speak at all upon no occasion whatsoever, there is no such Prohibition in all the Scripture: One Text therefore is to be interpnted by another: As when matthew 3. 5. says, All Judea and All the Region round about were baptized of John: it must be understood with some Exception, which another Scripture Mentions, as Luk. 7. 30 Namely, Except the Pharisees and Lawyers, which Rejected the counsel of God, not being Baptized: So when some Scriptures say, A Woman must not speak in the Church,( namely, to Teach-Publickly by Prophesying: as 1 Cor. 14. 34, 35. 1 Tim. 2. 12.) Nor to usurp authority over the man( namely, to take any public charge of Pastor or Teacher, as Diodate on the place) But to be in silence( namely in this Matter or point of Prophesying:) And if they will learn any thing( namely, to be further satisfied touching what hath been taught by the Men, whether Teaching by Office or Teaching by Gift in the Church) Let them ask their Husbands at home, or in case they have none, or none that are capable to resolve them, Let them ask any of the Brethren PRIVATELY( which is all one as to ask at Home,) who may after( when it is convenient) speak for them in the Church that they may be satisfied, if they themselves cannot satisfy them therein: For( saith the Apostle) it is a shane for women to speak in the Church, that is, so to speak as to Teach, or prophesy, or confer, or Dispute PUBLIKELY: which is the thing expressly spoken of, in both these fore-mentioned Scriptures; These fore-mentioned Scriptures therefore must be understood,( as the former was) not absolutely and universally, but with these express Lymmitations, and with such Exceptions as other Scriptures also make Mention of, which do Require Women in several other cases to speak in the Church; Will you Hear therefore Brother, and will you learn in what cases they may and ought to Speak, and wherein they should sin, if they speak not? Surely Brother when they perform an absolute Duty, and when they use no other then the Liberty which the Blood of Christ hath purchased for them, as Believers, then they do not usurp nor take to themselves any more power or authority then is freely given them of God and Christ. Now thus it is; First, When they sing in the Church, as well as the Brethren: Here they speak in the Church; yea, Here, they teach and admonish one another in the Church,( Coloss. 3. 16.)( Secondly.) When they are asked any Questions concerning others, To give their Testimony concerning them, either concerning persons to be Admitted, or touching persons to be Cenfured, here also They must speak in the Church:( as Acts 12. 14, 15, Mat. 18. 16.)( 3dly.) So also concerning THEMSELVES, at the time of their own ADMISSION; when they profess their Faith before the Lord and the Church, when they hold forth the work of God upon their own spirits and Gods Gracious dealings with them in his calling of them to Fellowship first with himself, and now with his People; Here it likewise a speaking in the Church, by the Women as well as the Men, and that to very good Purpose, for it is found( by experience) to be very Teaching and Edifying unto the whole body,( Though it be not that public Teaching aforesaid, yet) whilst they are thus rendering a reason of the Hope that is in them with meekness and Fear, according to the Proportion, Measure, and efficacy of the Spirit which they have Received, they do every one Contribute and supply something towards the mutual edifying of the whole a love:( Mat. 16. 16. 18. 1 Pet. 3. 15 Ephes. 4. 16)( 4thly) They speak in the Church( by themselves or by a Brother,) when upon any occasion Ordinary or Extraordinary, they are Sent as Messengers, or are recommended unto other Churches, as Phebe, and Mary Magdalen, and Joanna, and Mary the Mother of James, and other Women,( Rom. 16. 1. 2. Luke 24. 9, 10, 11. John 20. 17, 18. Mat. 28. 10. Mark 16. 9, 10)( 5thly) They speak in the Church, Where they have an Extraordinary Gift of Prayer and prophesy:( I say) an Extraordinary Gift,( as 1. Cor. 11. 5) Every Woman that Prayeth or prophesieth, &c.( see the last Annotations on the place,) Thus did Anna, Luke 2. 37, 38. and the four Daughters of Philip: Acts 21. 9. Hence persons Experienced, learned and Godly, have conceived, that as this was Extraordinary, so where there are Impulses Extraordinary from the Spirit of God, in cases Extraordinary falling out in a Church, 
As in the next following case here instanced in, or any other such like, which is extraordinary.  There may be the same ground for their speaking now, ( in such cases) as there was then: though their speaking by way of Ordinary Prophesying is forbidden:( 6thly) They speak in the Church: To clear themselves from any Rash, Sudden, undeserved, unadvised, uncharitable and unjust Censure, Admonition or reproof Irregularly given them by the Church-Officer: which they ought not to lie down under and submit unto, when they are not guilty of the foul Faults or Crimes laid to their Charge: Thus( you know) Gracious Hannah did not submit or Subject to that Rash, Harsh and unjust Censure. But spake again to Eli that Reproved Her: When he Counted and Called her( in that uncomely, and unworthy manner,) Drunken Woman, Daughter of Belial, &c: even for doing or discharging her duty at that time in the House of God( as it seems upon the like Ground of discharging a duty in the Church,( though of another kind,) you so unworthily Censured the Gracious S. which you mention in your book: and have accounted and called her as bad or worse: and yet will you blame her for her speaking in the Church?) See, red, Consider, lay up, and Remember this Scripture, and let it be your looking-glasse for the future;( it is 1 Sam. 1. 14, 15, 16, 17.) For these things( Brother) were written for our learning, upon whom the ends of the World are come:( 1. Cor. 10. 11.)( Seventhly) They speak again in the Church likewise( though Privately,) When they Communicate to any Officer or Brother,[ that( if it be needful) it may be by him  told to the Church, in Order to their relief, or the cleared of the truth,] their Dissatisfaction touching any thing that hath been spoken: Which the Rest of the Church are to Judge of:( Namely, Every individual Member in the Church by a judgement of discretion, and the whole together by a judgement of Censure: 1 Cor. 14 29) or touching any thing which is carrying on, any of the Affairs, Proceedings, or Transactions in the Church: which ought to be done by the Common and joint consent of the whole Church, According to the power given them by Christ, and the practise of the New-Testament Churches,( Acts 1. 26. 1 Cor. 5. 4, 5. with 14. 23. mat. 16. 16. 18, 19.& 18. 17. Phil. 2. 2, 3. Zephany 3. 9. Acts 2. 46.& 4. 32. 1 Cor. 1. 10.) Where you see the Churches, in Jerusalem, Corinth, Philippi, Galatia, &c: as they were all of the same constitution, so they were all to practise the same things: To serve the Lord with one consent, with one shoulder, to be all of one accord, of one heart, of one soul, of one lip, of one language, and all to speak the same thing, in all their Administrations, Proceedings and Transactions when they were gathered together: And None in particular might Over rule or Lord it, or carry things Arbitrarily, or Assume that Power and privilege wholly to themselves, which by the last will and Testament of Christ, sealed with his Blood, was by him given in common unto all that had like precious Faith, unto all Believers in Church-Estate, even to the whole Multitude of Believers both men and Women, officers and Brithren; the whole number of Names, or all the Members of the Church Assembled and met together; Every thing still( you find) was to be done by the Common and joint consent, Accord, Agreement, Concurrence and Satisfaction of the whole Church that were met together in one place: Now Brother, If things must be done by the whole, then not by the mayor part; And if by the whole, then of necessity the Dissatisfied must speak their Dissatisfaction, in order to the Satisfying of their Doubts and Scruples, or the cleared of the Truth: that they may come to a general and universal concurrence satisfaction, agreement, and consent at length: And if this cannot be, at last; yet however, no proceedings( according to Rule) can be made in the Church, till all means have been first used for this: Or till there be in the Dissatisfyed,( if not a concurrence, yet at least) a Submission and yielding,( manifested and Declared,) that the Church may proceed: Though often times it so falleth out that the whole Church may see cause to come over to one particular Member that was Dissatisfyed: as it was in the case of Paphnutius in the counsel: And if the Minor part of the Church be in the Truth, and cannot yield to it that the mayor part should Proceed, and yet whether they yield or not, whether they are satisfied or not, whether they consent or not, they will proceed; and take the Liberty or rather boldness to Lord it over them( as Peter terms it) or as the word there is, to over Rule them: or to exercise Dominion over their Faith, or to Force 
as Mark 10. 42, 43, 44. 1 Pet. 5. 3. 2 Cor. 1. 24. Ezek. 34. 4. John Ep. 3. v. 9, 10.  them, in this case( rather then be partakers of their sins) the MINOR PART OUGHT( according to Rule) To WITHDRAW THEMSELVES( either for a Time, if the Advice of other Churches may after be a means to Reconcile them, or if not, for altogether) When the Liberties of Christs House and the laws of his kingdom are so wilfully and violently infringed and Broken, and so the Matter appeareth such, as upon which, this very Duty of with drawing, in Scripture is Absolutely and expressly Required: And hereupon( Brother) I must tell you, They are no Perjured Persons, no Covenant Breakers, no Neglecters of Church Fellowship, no schismatics, nor such neither as separate from the Church( or rather as you should have expressed it, from you and your greater number of men that so arrogantly usurp and take to yourselves the Power, Name, and style of the Church:) to avoid the Censure: But on the contrary( Brother) they are such as harken to the voice and call of God and Christ in Scripture, as well now in their Going out, as before in their coming in to you: yea such as herein are followers of God as dear children, and as obedient children, doing the will of God, and the will of Christ from the heart, in this their very separation and withdrawing, even as they did before in their withdrawing from the Degenerate and corrupted Parish Churches: And the true church state of Right Resideth also in such a Part,( though the Minor Part) so withdrawing, according to God; If they are but so many as may reasonably have the Denomination of a Church. which is not the Case of a Single person nor of two or three.[ who in such cases are to joint themselves unto, or to walk with any other of the Churches of Christ, that do keep close to the Rule, with whom they may most comfortably and Satisfactorily close;] the Church having Denomination from. not its mayor Part but its Better part even from the few Names left in Sardis, who have not defiled their Garments, who are worthy,( Rev. 3. 4.) Who are therefore to Purge themselves from the mayor Part,( when corrupted) as from Old leaven, that they may be a new lump, even as they are unlament'd,( 1 Cor. 5. 7.)( Though a angle person may be in the Truth, as Paphoutius before mentioned was, and so two or three single persons in like manner, when all the rest of the Church may be in an error) This also Mr. Burroughs shows clearly( in his Heart-Divisions) Instancing in such as liyed in dark Times to ours; yet were very clear in this point; Namely, That if the cause of leaving Communion with a particular Church be Just, proceeding from love to God, his Saints, a mans own foul, yea that very Church from whence he departs,( as sometimes it may,) Witnessing in a Gracious way against the evil in it,( such a one,) He is far from the Guilt of schism:( 2) If the cause of leaving Communion be Just; Then( saith he) Those who give this cause are the schismatics, not those who with-draw upon it. Thus the Governours of the Church may be the schismatics, and a Private Member with-drawing may be free: Suarez a great jesuit, in his disputation ( De Schismat,) says in some cases the Pope may be a schismatic. If Governours shall enjoin any thing upon the Church, or any Member, that is sin: or if they shall Mingle evil in the public worship, so that there can be no joining with their worship, but there must be likewise a joining with sin, in this case if any with-draw from them they are the schismatics, not those who with-draw; they are Fugati, not Fugitivi. The Blame of schism says learned Voetius must not be upon those who forsake such as have forsaken Christ and the Ancient Faith; but upon those who have thus forsaken Christ and his Truth: When the Second counsel of Nice set up Image worship, many thousands could not yield to it but were forced to with-draw, who was the schismatical party there, but the Synod and those who joined with it? Yea further,( saith Mr. Burroughs) If they Impose that which is not necessary( though in itself not sinful) and will not Bear with the weaknesses of such as think it to be evil; if upon that they be forced to withdraw; in this, the Governours are the schismatics also; the cause of the Rent is in them; They ought in such things to Bear the weaknesses of their Brethren, and not Imperiously to require of them those things that there is no necessity of; If such things be sin to their Brethrens Consciences, if they will stand upon it, to enjoin them, they lay a necessity upon them to with-draw from them. God will not lay the Indictment of Schism, thus, Such a one Departed from the Communion of such a Church because he would not do what was lawful to be done; but thus, you Imposed that upon your Brother which there was no necessity of, and would not forbear him, but caused him by your imperiousnesse and stiffness, to depart from Communion with you: It is true,( says God,) the thing might have been done, but it was not necessary, it was out of Conscience to me that they forbore, the weakness is theirs, but the schism is yours: so Mr. Burroughs; Heart-Divisions. page. 173, 174. Hereby( I hope) you see clearly, that they who Cause the schism or Division, they are the Dividers, and the schismatics, and not those who with-draw from them according to divine appointment, and an express command given them on that behalf; in 2 Thess. 3. 6. and in the other Scriptures before quoted. ( P. 4.)  
Consider therefore( Brother) what you have done,( in this late Excommunication?) Also wherefore you have done it? and likewise how you have done it? and be persuaded now to Repent of it; if the Lord hath yet given you to see Cause for it, in respect of both Matter and Manner:[ for by Repenting, you will clear yourself more then by many Books Publishing: as 2 Cor. 7. 11.] And if not, be pleased to consider with me yet a little further some of the fore mentioned Scriptures; and tell me( Brother) When mathias was added in thi room of Judas by Common-Consent, Acts 1. 26. The Number of Names then met together being about an hundred and twenty, vers. 15th were not these one hundred and twenty persons( think you) Men and Women? Apostles and Brethren, and all likewise giving their common consent for his Admission? He was added or numbered with the Eleven Apostles( say the last Annotations) by Common-Declaration of their general or universal Consent, read also Cottons way of the Churches, what Common-consent means, if you understand it not? If you would interpret it to be meant here as in Civill and worldly Corporations and Courts, where the mayor part( according to their laws) Exercise the Authority; and take upon them to ever Rule the Minor, Christ tells you expressly that it shall not be so amongst you:( Mark. 10. 42, 43, 44. 1 Pet. 5. 3. 2 Cor. 1. 24.) So that herein you are much out, and 
* and likewise expressly condemns it. Ezek. 34. 4.& John Ep. 3. v. 9, 10.  do Differ in your judgement from the Truth, even as much as the Church Differs from the World, Or as much as the Rule and Dominion which the Heathen Exercise in the World Differs from that Rule and Government, which Christ hath appointed in his Church. Again( in 1 Cor. 5.) When the indestrious person was to be cast out by the whole Church gathered together: Did the Apostle mean only the Officers and mayor part of the Brethren of that Church? and that the Rest, together with the Women, might stay at home, and needed not come together to inflict this Censure? If they had but a mayor part to do it, was this enough? doth he say so Brother? Again( in 16th Matth. 16. 18, 19. Doth Christ speak to Peter( according to learned Hooker of New-England, in answer of Rutherford, on the Place) Not as an Apostle, not as an Elder, not as an officer, but as a believer, To thee will I give the keys of the kingdom of Heaven, and whatsoever thou shalt bind on earth shall he bound in Heaven? Doth he( I say) speak unto him as a believer? as one making that profession of his faith before the Lord and his Brethren( which flesh and Blood had not Revealed to him but the Father only,) And doth the Lord tell us that upon that Rock, even Christ himself so believed on, and that faith in Him,( I say that Faith so far forth as men can judge of it) so Openly or Visibly Professed He would build his visible Church, and give every such visible Believer these keys? Then I beseech you how came you to take away these keys from the Minor part of the Brethren, and from the Sisters? Are they not all Believers? Have Women no souls? or no Faith? nor many of the Brethren neither, that that which is given jointly unto them all, as Believers; must be not usurped wholly by some though the mayor part, and detained from the rest? Methinks you should blushy to Publish such things as these to the World.  
Again, when you would tie the rest of the Members from falling off from you by the renewing of their Covenant. page. 39. Are you not ashamed to make them Swear( as you Interpret their Church Covenant to be no other then an Oath) that they will submit to your teaching, and ministerial guidance, without any Lymmitation, Restriction, or pr●… whatsoever mentioned therewith? is it not enough, if they submit unto you according to God? or to your teaching when it is according to that of the anointing which teaches them all things, which is truth, and is no lie? and when in your speaking you speak as the Oracles of God? But must they submit unto it,( right or wrong) whatever it be? There are many False Teachers gone forth, and many strange Doctrines also taught, and especially in these our Dayes, and must they not now try the Spirits? must they not prove all things? must they not search the Scriptures, must they not see if 〈…〉 or no? if it be the voice of Christ or no? if as Oracle of God or no? Christ bid them do so, the Apostle bid them do so: And if you or an angel from heaven Preach any other Doctrine then they have taught: Ought they not to Reject it, and not to submit unto it? Are there not many blind leaders of the blind? and doth not the Lord also complain, that the Teachers of his people cause them to err? yea, have not the Best of Teachers, and those most sound in the faith, their Mixtures? Will any pretend to be Infallible in all things? Must they not then( if there be cause) Admonish Archippus, and not go along with him in all things which he Teaches or doth by an Implicit faith? much less enter into a Covenant and into an Oath to do so? Paul himself requires no more but this, that we Follow him, as he follows Christ,( 1 Cor. 11. 1.) The truth is, we are to Follow the Lamb wheresoever he goes, But if we resolve to follow also our ministerial Guides and Leaders wheresoever they go, Christ tells us we may possibly follow them so long till we both fall into the Ditch: Indeed after this, when you make them Covenant to submit to the oversight of the Ruling Elders, Ruling according to Gods Word: you say something But when you make them Swear to submit unto you, ( the Teaching Elder,) why did you not add likewise Teaching according to Gods Word? Perhaps you might sometimes( though you knew it not) teach some things which might be, not according to Gods word, Then your speaking those things was not Christs voice but your own voice, or the voice of a stranger: And Christ says of his Sheep,( and approves of it) That a stranger they will not hear, nor a stranger they will not follow,( John 10.) Now peradventure as you were a stranger in this place, so sometimes also you might seem to them, to be as a stranger even in this sense, And this possibly might be one Ground of those Members with-drawing from you, to hear others:( 2) you might possibly from the very first, be apprehended to be of but weak or mean abilities to edify them,( as God hath not dispensed either Gifts or Grace to all alike) and yet might be by the mayor part of your men admitted: Now here likewise the Rule is express( in 1 Cor. 14. 20.) Let all things( as namely Singing, Praying, Proph●sying, Interpretting, Teaching, and so likewise the Duty of Hearing,) be done unto edifying; They must therefore( to this end,) Take heed how, and what, and whom they hear, that so this Duty may be done to their edifying: But you will say to leave our meeting may be against the Peace of the Church: Answ. The Rule is as express here also, ( Rom. 14. 19.) They must follow the things which make for Peace and whereby one may edify another. But if One cannot edify the other, what then? shall they come together not for the Better, but for the worse? No; Peace is good, but Truth is Better, Peace is Good, but Holinesse is better; Peace is Good but Edifying is Better: wherefore( saith the Apostle) Let all things be done unto Edifying; Saints must discern betwixt things that differ, and( where both cannot be had) are to pursue and follow after those things which are most excellent,( as Philip 1. 10) A particular Church therefore, ( in this case, and upon these Grounds, never was, nor is, nor ought to be a Prison( much less a perpetual one, whereby they should be all their life time subject to Bondage,) to the Saints: But Saints here, ought to be such as the Apostle exhorts them, Earnest contenders for he faith which was once Delivered to them, and to stand fast in all those liberties and freedoms which Christ hath purchased them: Being bought with a Price they may not be the servants of men, nor the subjects of men, nor be brought under the power of any thing, as the Apostle speaks of himself. So ( Gal: 2. 5:) To whom we gave place by subjection, no not for an hour, that the truth of the gospel might continue with you. Namely, the whole truth, both that of Doctrine, and that of Discipline: both must continue with the Saints: Now here( Brother) Did you not with-hold some part of this Truth at least, in unrighteousness; as to Abridge the Members,( and especially these,) of their Rights and privileges? Then if they were( 3 times, or more) absent from your meetings was there not a cause? or if they are with drawn for altogether? Hear what Mr. Burroughs says to this likewise, Where a man( saith he) cannot have his soul edified in some Ordinances and Truths of Great moment, which that Church whereof he now is, shall Deny: And also where he is in great danger of being seduced to evil, he may depart from that Church to another. Heart Divisions, P. 175.  
Again Brother,( to convince you of your errors yet a little further,) Why do you so often contradict yourself in your book? as page. 3. you say The Authority of Excommunication Pertaineth to the Whole Church, and quote Mr. Leigh for it, on( 1 Cor. 5.) and in your Rules for Admission, and for walking in Church Order; you say, by the Church may be meant the mayor number of the men, And that such Matters of Weight and Moment( as casting out of the Church by the Pastor and Officers,) may be done by the consent of the Greater part of the men: Surely( Brother) Those who have covenanted to submit unto you, in this Teaching of yours; they have Covenanted to give a very blind Obedience to you.  
Again, page. 5th you say: 3 things are requisite to Excommunication( 1) It must be from a good intention of the Heart, and not from a revengeful Principle:] Now in your practise, your High, Passionate, Bitter, Angry, wrathful, Ridged-termes, epithets, and Odious comparisons which you give them, and make of them in your Book, for their with drawing from you; seems to have some Tincture of this revengeful principle,( 2) you say, [ it should be when the cause is just and clear, and clearly proved:] First, for the cause, which you mention, as namely, Telling a lie three times or more, and Disobedience( but what lie, or what kind of Disobedience you mention not:) I shall leave this, to the Parties concerned to speak unto, or let it rest till I know the truth in matter of Fact, which your book pretended at the first view, to discover but doth not: Only telling you for the present these 2 or 3 things.( 1)( Whatever you affirm in your Sermon to the contrary, 
page. 18.( upon Isa 63. 8.) He saith [ This is such a spot as is not in Gods own children] yet Reader see that even this very spot, is charged upon this very people which God here speaks of, at the 10. verse: So likewise more expressly, Ch. 30. 9.& 57. 4.& Deut. 32. 20.  yet Those in Scripture who have been most eminently Godly, Have through infirmity so miscarried, as to be overtaken with this fault( of Lying) as not only Sarah, Rachel, the Midwives, and other Women in Scripture, But likewise, Abraham, Isaac, Jacob, Joseph, the patriarches, Jeremy, Elisha, samson, David and Peter: And the three last, each of them 3 times or more, ( even as often as you affirm of this Woman( yet neither of them all were ever so Cursed, Reviled, Counted, called, Ranked or Handled by God or man as you have done this Woman( 2) Whereas you would argue her to be an Hypocrite or child of H●ll, from this: Because God says of his People, They are my people, Children that will not lie:— And without are Dogs,— and whosoever loveth and maketh a lie: I must a little set you right here; and tell you, That Gods Children, or those that are born of God, Though they sin by lying or otherwise, yet ( so far forth as they are renewed) they do not love it. But can say with Paul, what I hate that I do, and what I do I allow not, I approve not, I love not, and so cannot be Ranked with such as do love and make a lie: yea, I must tell you further, so far forth as they are renewed, They will not lie, they cannot lie;( and so that other Scriptures ought to be understood if you will take the words in the Strictest sense) 
Though here, ( Isa. 63. 8.) It is clearly meant of their Keeping Promise and Covenant with God, that God did expect this, as a fruit of his mercy to them: or( to speak after the manner of men) He did Assure or promise himself thus much from them( when he was to bring ●hem out of egypt) That they would now cleave unto him( according to their Covenant also) and would keep his Law, Namely, Not to return to egypt,( which was one B●… nch of it, Deut. 17. 16) Seing he was to be their Saviour: and was now to redeem them from that place of Bondage; But yet notwithstanding this,( after they were delivered) They answered not Gods expectation herein, but dealt unfaithfully in the Covenant( verse. ●0.) and walked to go down to egypt, ( Isa. 30 2.) and hereupon are called: Lying Children, A seed of falsehood, Children in whom is no Faith &c. And in this point, of me keeping his Promises with God, let him who hath cast out the Pretended liar consider how often his own conscience hath convinced him of being such a liar himself.  They cannot sin that sin nor any other sin with their WHOLE WILL, with the Regenerate Part; But as the Apostle speaks, With their mind they serve the Law of God though with their flesh the Law of sin, If then they do that which they would not, they consent unto the Law that it is good: Now then it is noe more they that do it, but sin that dwelleth in them, So the Apostle( Rom. 7.) Speaking of himself; This therefore is the State ( Brother) not of the Children of Hell that are of their father the devil,( as you have written) But of the Children of God, of such as have a father in Heaven;( 3) I must tell you, Every untruth is not a ly: if it were, this Odium would Retort upon yourself, with very much shane, even at this Time, for what you have now( by this your Officious Servant) written. But if here after also, [ besides from what is written here, where( as Christ spake to that evil Servant) I do but Judge of your proceedings and Actings even by what I have OUT OF YOUR OWN MOUTH] the Cause Appear not to be Just and clear,( when the yet Hidden things of darkness shall be brought to light, by the other Parties, who have not yet been Heard to speak) Then surely whilst you pretended to be solemnly Proceeding in an Ordinance of Christ, it will be found( with yet more full Evidence) that you were but Transgressing an Ordinance of Christ, and that it was iniquity, even your solemn meeting,( as Isa. 1 13.) And so your curse causeless,( as The devil take her, and Take her devil, Torment her and vex her;) 
Hic Vox Populi, Vox Dei esse non astimabitur; Haud Plus quam Vox LODOVICI STUCLAEI(& Majoris sui numeri Hominum,) Vox Ecclesiae esse astimabitur.  will not come, Prov. 26. 2 Nor what you This day 
March 8. 1657.  Bound on Earth be Bound in Heaven( as you peremptorily conclude, P. 14.) nor the Pretended offenders be feared, Scared, or Troubled,( as you in your late Sermon Imagined) nor think themselves the less worthy of a name in the House of God, for your so traducing them,( P. 9.) nor ever the fitter for Fellowship with Damned Spirits, because you so judge them( P. 11.) not ever the further off from Fellowship with the Lord and his people, for yours and your mayor part of the Brethrens casting them out of your Fellowship; But they will find that Good-Word, eminently fulfilled to them ( Isa. 66. 5.) your Brethren that hated you, and that cast you out for my Names Sake, said let the Lord be glorified, but he shall appear to your Joy, and they shall be ashamed.  
In the mean time Brother, be pleased to Consider, that if the Whole Church did not indeed before hand determine this Matter,( and that likewise from Apparrent and Clear Rules or Examples in Scripture) Namely that this Censure was due unto these persons( whom you have thus cast out,) you have then Certainly sinned Egregiously, even in the very Matter of it: and if they did not as unanimously( according to Rule) concur with you in the Execution of it, you did as much offend in the Manner of it: Besides your ill Management in other particulars, and Respects, relating also to the Manner of it.  
But( 2) As the Cause must be Just and Clear, So you add, that it must be clearly proved; But it seems, All things were not clearly proved, for some things you do affirm, with this Provizo, ( If your Memory fail not, P. 21.) and others with this, ( as you were informed, P. 23.) and as it is reported, P. 10.)  
( 3) You say, [ This Sentence must be Executed according to Christs Order, that is, after Private Adminition:] But that these persons Refused Admonition, and Contemned Admonition, though they had it by a brother, or two, Severall-times, yea, both privately, and publicly: But here you break Christs-Order, if you labour not first of all, to prepare them for it, as namely to Convince them, and to show them their sin, before you proceed to the formalities of Admonishing, and Reproving them;( according to Levit. 19.& Mat. 18.) For if you take upon you to admonish them, of that which they see not themselves to be guilty of, no marvel then, if they harken not to your Admonition: It may be, you Admonished them for doing their duty, in Declaring, their Dissatisfaction at some of your Proceedings, Or for speaking in the Church only to desire Satisfaction, then you deserved Admonition yourself, for so doing: You say also,( page. 20.) That they would discover their Dislike of persons Propounded after the Church had concluded to Receive them: But did you do your duty, to ask them before hand, if they were all of One Accord, and of One mind touching the Reception of those Persons? Or if the Brethren& Sisters were all satisfied touching it? And if not, Did you tell them that they had their liberty, and it was now seasonable for them to speak either themselves, Or,( if that offend you) by a Brother( if it were one of the Sisters,) before you Proceeded? If you failed in this, you were yourself Deepest, yea,( which is more) you were also First, if not Alone in the Transgression, and therefore If you had had your due, should yourself have had an Admonition: again— After the Church had concluded, or( as you say) Given Decission: But Brother what Church do you mean? do you mean yourself, and the Major-Part of the Men? if So, there being no such Church of Divine Appointment, in the Scriptures of the New-Testament, this your Church-Decission was a mere nullity by the laws of Christ.  
Again,( page. 20.) you say, One of them Never Reproved Privately: and so was not faithful to the rule of Christ? Perhaps the offences were public and such as So offend, are to be So reproved: 1 Tim. 5. 20. If therefore you transgress in the Church, before all, you must not think to be  told of it in your Closet: dear Brother, So ( upon the Hopes I have of Gaining you to the truth) I still Call you, and Account you, and not as an Enemy, though I thus admonish you: But because I do not Hate, but Love you in my heart, therefore I would not suffer sin upon you, Pardon me if I have not done it with so much meekness and gentleness and tenderness towards you, as I have aimed at and desired: if there be some little or small mixture( Here and there) of quickness, or sharpness, yet consider it may make you the more sound in the Faith,( as Titus 1. 13.) The Lord also will pardon the iniquity of our holy-things, So should we pardon, and forgive each other: yet, However, let not this Defect or want in me, any way hinder it, But Earnestly beg of God that you may be Recovered, and that this which hath been said, May be as a precious balm which may not break your head; Oh that it might be a kindness to you; Then Indeed I should think the time well spent, that was taken to writ to you: Consider, then what I have written, and the Lord give you understanding in all things. So prayeth Your Brother and Companion in the kingdom and patience of Jesus Christ,[ Whose hearts desire and Prayer to God for you, is that you may be Saved, Healed, Renned, and Recovered from the Corruption of your heart, and the error of your way: And that you may walk for the future more Humbly with the Lord, and with his People; even in a Brotherly equality, in the Church of Christ: with Patience and Forbearance& long-suffering towards All: as showing, All meekness towards All Men, and in lowliness of Mind, Esteeming every one,( whether in the Church or out of it) better then yourself:( as Tit. 3. 2.& Phil. 2. 3. with 1 Tim. 1. 15.]  
E. T.  
FINIS.