that is to say, to cast him out of the Church, as a man whose Sins are not Forgiven.  Paul here pronounceth the Sentence; but the Assembly was first to hear the Cause, (for St. Paul was absent;) and by consequence to condemn him.  But in the same chapter (ver. 11, 12.) the Judgment in such a case is more expressely attributed to the Assembly:  “But now I have written unto you, not to keep company, if any man that is called a Brother be a Fornicator, &c. with such a one no not to eat.  For what have I to do to judg them that are without?  Do not ye judg them that are within?” The Sentence therefore by which a man was put out of the Church, was pronounced by the Apostle, or Pastor; but the Judgment concerning the merit of the cause, was in the Church; that is to say, (as the times were before the conversion of Kings, and men that had Soveraign Authority in the Common-wealth,) the Assembly of the Christians dwelling in the same City; as in Corinth, in the Assembly of the Christians of Corinth.

Of Excommunication This part of the Power of the Keyes, by which men were thrust out from the Kingdome of God, is that which is called Excommunication; and to excommunicate, is in the Originall, Aposunagogon Poiein, To Cast Out Of The Synagogue; that is, out of the place of Divine service; a word drawn from the custom of the Jews, to cast out of their Synagogues, such as they thought in manners, or doctrine, contagious, as Lepers were by the Law of Moses separated from the congregation of Israel, till such time as they should be by the Priest pronounced clean.

The Use Of Excommunication Without Civill Power.  The Use and Effect of Excommunication, whilest it was not yet strengthened with the Civill Power, was no more, than that they, who were not Excommunicate, were to avoid the company of them that were.  It was not enough to repute them as Heathen, that never had been Christians; for with such they might eate, and drink; which with Excommunicate persons they might not do; as appeareth by the words of St. Paul, (1 Cor. 5. ver. 9, 10, &c.) where he telleth them, he had formerly forbidden them to “company with Fornicators;” but (because that could not bee without going out of the world,) he restraineth it to such Fornicators, and otherwise vicious persons, as were of the brethren; “with such a one” (he saith) they ought not to keep company, “no, not to eat.”  And this is no more than our Saviour saith (Mat. 18.17.) “Let him be to thee as a Heathen, and as a Publican.”  For Publicans (which signifieth Farmers, and Receivers of the revenue of the Common-wealth) were so hated, and detested by the Jews that were to pay for it, as that Publican and Sinner were taken amongst them for the same thing:  Insomuch, as when our Saviour accepted the invitation of Zacchaeus a Publican; though it were to Convert him, yet it was objected to him as a Crime.  And therefore, when our Saviour, to Heathen, added Publican, he did forbid them to eat with a man Excommunicate.