them all (as well as to their presbytery) when they come together in
their church meeting to proceed to sentence.

But against this reason, well ponder upon these considerations, viz: 1.
It is certain beyond all controversy, that the apostle did not direct
these commands to the whole church of Corinth absolutely, and
universally, without all exception and limitation to any members at all:
for by his own rule, "Women must be silent in their churches, it being a
shame for a woman to speak in the church," 1 Cor. xiv. 34, 35, and
children or fools were not able to judge. Hence it is evident that a
church absolutely and universally taken, cannot possibly be the
ministerial ruling church which hath the authority. 2. It is evident to
any man that is but moderately acquainted with the Scriptures, that God
useth to direct his commands, reproofs, and other speeches to a people
indifferently, and as it were collectively and generally, which yet he
intends should be particularly applied and appropriated; not to all, but
to this or that person or persons, only among such a people
distributively and respectively; according to their respective callings,
interests, relations, &c., as in the Old Testament God directs a command
to the people of Israel indefinitely, and as it were collectively, to
kill enticers to idolatry, false prophets, Deut. xiii. 9; but intended
that the judge should sentence him, finding him guilty by witnesses. The
Lord also directs his command to all the people, as it were
collectively, to put out of the camp "every one that was a leper, and
had an issue, or was defiled by the dead," Numb. v. 2; but intended that
the priest should peculiarly take and apply this command to himself, who
was to judge in these cases. See Lev. xiii. and elsewhere. So in the New
Testament the apostle praised the Corinthians indefinitely, and as it
were collectively, for "remembering him in all things, and keeping the
ordinances as he delivered them to them," 1 Cor. xi. 2; wherein he