The divine right of church-government and excommunication

Ans. If Christs intention be, that he may rather acknowledge his fault to God then to the offender, as Erastus granteth, then Christs scope in these words, must be his spiritual gaining to God, not a civil depulsion of a civill wrong, but the former▪ Erastus granteth: 2. If spiritual gaining be intended in all the steps of our Saviours progress, and when this is obtained, the progress doth cease; then means rather crossing and thwarting that scope, then suitable spiritually thereunto, are not to be attempted: then is not civill depulsion of injuries our Saviours scope in the words, but the former is true; Ergo, So is the latter; the Proposition is evident, from the nature of a scope, and end in any speech. I prove the Assumption by parts. 1. If rebuking of an offending brother, gain him to repentance, then it is clear the offended man is to rest there, and not to Tell the Church or Magistrate, for he hath obtained even the end, for which Erastus contendeth, and who goeth about new means to compass an end already obtained? Christ would never command that; yea, when Christ saith, ver. 16. If he hear not thee, then take with thee one or two more; Ergo, If he had heard him, he was not to take one or two more, and ver. 17. If he should neglect to hear them, he▪ was to tell the Church: Ergo, If he should hear ⟨p. 302⟩them, he was gained, and was not to tell the Church; Ergo, spiritual gaining must be Christs scope. 2. If to tell the Church, be as Erastus dreameth, to tell the Civill Magistrate, and then the Roman Emperor; this was no suitable mean to gain the mans soul; a club was never dreamed of by our Saviour to compass the spiritual end, or nearest scope of gaining any to repentance; for the end of the Magistrate, as a Magistrate, is to bring no man to repentance, but to take away evil out of the land, to cause Israel fear, and do so no more, to be an avenger of evil doing, far less is there any shadow of reason to dream that Christ intended by Caesars, or any Heathen Magistrates sword, to gain an offending brother to repentance, and that he commandeth the offended brother to use such a carnal mean so unsuitable to such a spiritual end. Lastly, How a private brother cannot be said to bind and loose, I have cleared already.

Ans. If Christs inten•ion be, that he may rather acknowledge his fault to God then to the offender, as Erastus granteth, then Christs scope in these words, must be his spirituall gaining to God, not a civil depulsion of a civill wrong, but the former Erastus granteth: 2. If spirituall gaining be intended in all the steps of our Saviours progresse, and when this is obtained, the progresse doth cease; then means rather crossing and thwarting that scope, then suitable spiritually thereunto, are not to be attempted: then is not civill depulsion of injuries our Saviours scope in the words, but the former is true; Ergo, So is the latter; the Proposition is evident, from the nature of a scope, and end in any speech. I prove the Assumption by parts. 1. If rebuking of an offending brother, gain him to repentance, then it is clear the offended man is to rest there, and not to Tell the Church or Magistrate, for he hath obtained even the end, for which Erastus contendeth, and who goeth about new means to compasse an end already obtained? Christ would never command that; yea, when Christ saith, ver. 16. If he hear not thee, then take with thee one or two more; Ergo, If he had heard him, he was not to take one or two more, and ver. 17. If he should neglect to hear them, he was to tell the Church: Ergo, If he should hear