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A14216:2337

The Sum of Christian Religion

Name: The Sum of Christian Religion
Author: Zacharias Ursinus

The sum of Christian religion: delivered by Zacharias Ursinus in his lectures upon the Catechism authorised by the noble Prince Frederick, throughout his dominions: wherein are debated and resolved the questions of whatsoever points of moment, which have been or are controversed in divinity. Translated into English by Henry Parry, out of the last & best Latin editions, together with some supply of wa[n]ts out of his discourses of divinity, and with correction of sundry faults & imperfections, which are [sic] as yet remaining in the best corrected Latin.

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Certain arguments assoiled, whereby some have endeavoured to abolish excommunication.

Certaine argumentes assoiled, whereby some haue endeuoured to abolish excommunication.

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1 WHERE the word and Sacraments are rightly to be administered, there must the authority of discipline be established. But in the primitive Church, and at this day in well ordered Churches the authority of discipline is not established: Therefore the word and Sacraments are not rightly there administered. But absurd were it so to say; therefore absurd also to impose a necessity of discipline on the Church. Answer. These words, To be rightly administered, are doubtful and have a diverse meaning. 1. To administer rightly, signifieth, so to administer, as that the administration wholly agree with the prescript of the Lord. 2 It signifieth, to administer, not according to the right, perfect and exact observing of it; but so, that the administration be pleasing to God, & profitable for the salvation of the Church. In this whole world the Sacraments are not rightly administered according to the former signification: but according to the latter signification they are. For albeit there be some blemishes, which by reason of the churches weakness & imbecility cannot be corrected & amended on a sudden; yet the administration may please God, and profit the Church: Albeit we are nevertheless to acknowledge & bewail the defects. For blessed are they which hunger and thirst after righteousness. Except these things be granted, there will be no pure church in the world. We may seem now to have sufficiently assoiled this objection; but yet further also we deny the Minor. For the authority of discipline was, & continued in the Primitive church, & shall also continue in an il ordered church, but with great abuse, as amongst the Papists. Reply. In our Churches, & in the Heluetian churches Excommunication is not in force: Therefore the Minor of the former objection is true. Ans. Although in some Churches it be not exercised, yet is it not then ill exercised: but the Minor is nevertheless infringed. Because in those churches the word & the Sacraments are rightly administered, according to the other signification whereof we spake before. Chrysostom saith, If any wicked person come unto the Lords table, give not unto him the Lords Sacrament, the body & blood of the Lord: if he will not believe, signify it unto me: I will rather leese my life, than I will admit him. Excommunication ⟨p. 805⟩therefore was in force many years after Christ.

1 WHERE the woorde and Sacraments are rightly to be administred, there must the authorite of discipline be established. But in the primitiue Church, and at this day in well ordered Churches the authoritie of discipline is not established: Therefore the woord and Sacraments are not rightly there administred. But absurd were it so to say; therefore absurd also to impose a necessity of discipline on the Church. Aunswere. These wordes, To be rightly administred, are doubtfull and haue a diuerse meaning. 1. To administer rightlie, signifieth, so to administer, as that the administration wholy agree with the prescript of the Lorde. 2 It signifieth, to administer, not according to the right, perfect and exact obseruing of it; but so, that the administration be pleasing to God, & profitable for the saluation of the Church. In this whole world the Sacramentes are not rightly administred according to the former signification: but according to the latter signification they are. For albeit there be some blemishes, which by reasō of the churches weaknes & imbecillity cannot be corrected & amended on a sodain; yet the administration may please God, and profit the Church: Albeit wee are neuerthelesse to acknowledge & bewail the defects. For blessed are they which hungre and thirst after righteousnesse. Except these thinges be graunted, there will be no pure church in the world. We may seeme now to haue sufficiently assoiled this obiection; but yet furder also we deny the Minor. For the autority of discipline was, & cōtinued in the Primitiue church, & shal also continu in an il ordred church, but with great abuse, as amongst the Papists. Reply. Jn our Churches, & in the Heluetian churches Excommunication is not in force: Therfore the Minor of the former obiectiō is true. Ans. Although in some Churches it be not exercised, yet is it not then ill exercised: but the Minor is neuerthelesse infringed. Because in those churches the woord & the Sacraments are rightly administred, according to the other signification whereof we spake before. Chrysostome saith, If any wicked person come vnto the Lords table, giue not vnto him the Lordes Sacrament, the body & bloud of the Lord: if he wil not beleue, signifie it vnto me: I will rather leese my life, than I will admitte him. Excommunication ⟨p. 805⟩therefore was in force many yeares after Christ.

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2 That Doctrine which hath neither Gods word nor examples, is not to be thrust upon the church. But this doctrine hath neither of these. Therefore it is not to be thrust upon the church. Ans. It hath the word for it. Mat. 18.17. If he refuse to hear the church, let him be unto thee as a Heathen man. 1. Cor. 5. Let such a one be delivered unto Satan. 1. Tim. 1. Whom I have delivered unto Satan. Reply. Mat. 18. No mention is made of the seniorie or Excommunication. Therefore that doth not prove the word. Ans. I deny the Antecedent. For although there be not the formal words, yet the thing it self is contained in them. Reply. To be accounted for an heathen man, and to be Excommunicated, are not all one. Therefore the word is not contained there in words of like force. Now the Antecedent is proved thus. Let him be unto thee as an heathen man & a publican. There he speaketh not of the judgement of the Church. Therefore he is not to be excommunicated by the whole Church, who is accounted for an Heathen by private men. Auns. Whom each in several account for an Heathen man, him the whole Church so accounteth of. Reply. But it is not said there, whom the whole Church accounteth for an heathen man, but he that heareth not the word, account thou him for an heathen man: Therefore account him not so according to the churches judgement, but according to thine own judgement. Answer. Therefore I account him so, because he heareth not the Church. But, not to hear the Church, is, to be a publican, and estranged from the church. Are not these all one? But I add an other thing which admitteth less questioning. He saith not only to every private man, but to the whole Church, for, to thee, and to the Church, are of like force. For when Christ commandeth, that I account a man for a publican and an heathen, doth he therefore will that the church account him for a Christian? No, because then he would have contrary judgements to be given of the same man. But, to be accounted of the Church for a publican and an Heathen, is to be excommunicated, and to be out of the communion of the Church. Wherefore this standeth still, that mention is made of excommunication, and that it is commanded, &, That, to be accounted of one for a publican, is, so to be a• counted of all.

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And if that denunciation should not be done in special and particular, no man could be accounted ⟨p. 806⟩for a publican. As touching the other member, which is the seniorie, I answer, that it is done by the church.

And if that denunciation shoulde not bee done in special and particular, no man could be accounted ⟨p. 806⟩for a publicane. As touching the other member, which is the seniorie, I aunswere, that it is doone by the church.

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3 The Church is not the Seniorie: But christ commandeth that signification be given to the church, and that admonition be given by the church. Therefore not by the Seniorie. Answer. I deny the Major: albeit the whole reason notwithstanding may be granted: namely, that christ understandeth not the Seniorie, but maketh properly the name of the Church, both of the Jewish before christ, and of the christian after christ. But there must be notwithstanding some order in the jurisdiction of the church: some must be appointed and ordained by the church: else will there be a confusion of all things. Therefore by the church is comprehended the Seniory, and by consequent it is understood of a council or assembly of governors. We cannot observe that which christ saith, without defining of circumstances. Reply. It is true indeed, that signification cannot be given to the whole church, but to the council or assembly of governors, which yet is civill: Tell the church, that is, the Senate of the city. Answer. Now then they confess that it cannot be signified to the whole church, but to some council or assembly of governors, which yet must be civill, not Ecclesiastical. The question then is, whether christs words are to be understood of a civill council and assembly. This must they prove. They prove therefore that this council is civill.

3 The Church is not the Seniorie: But christ commaundeth that signification be giuen to the church, and that admonition bee giuen by the church. Therefore not by the Seniorie. Aunswere. I deny the Maior: albeit the whole reason notwithstanding maie be graunted: namely, that christ vnderstandeth not the Seniorie, but maketh properly the name of the Church, both of the Iewish before christ, and of the christian after christ. But there must bee notwithstanding some order in the iurisdiction of the church: some must be appointed and ordeined by the church: else will there be a confusion of all things. Therefore by the church is comprehended the Seniory, and by consequent it is vnderstood of a councell or assemblie of gouernours. Wee cannot obserue that which christ saith, without defining of circumstances. Reply. Jt is true indeed, that signification cannot be giuen to the whole church, but to the councell or assemblie of gouernours, which yet is ciuill: Tell the church, that is, the Senate of the cittie. Answere. Now then they confesse that it cannot be signified to the whole church, but to some councell or assembly of gouernours, which yet must be ciuill, not Ecclesiasticall. The question then is, whether christs woords are to be vnderstoode of a ciuill councell and assemblie. This must they prooue. They prooue therefore that this councell is ciuill.

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4 Christ commandeth that it be signified unto the council; which council is civill. This proposition they prove. That council which punisheth with corporal punishments, is civil. The council, which gave Paul power to put Christians to death, punisheth with corporal punishments: Therefore it was civil. Answer. We answer unto the Major. That council which punisheth so, according to right, is civil. But they, who gave that power to Paul, did it wrongfully: because they had not that right and authority, but usurped it. Which also is to be thought of their putting Stephen to death; because it was done tumultuously: & further the Priests themselves were consenting unto it, but unjustly. Reply. S. Augustine saith that the Jews did lie, when they said, It is not lawful for us to put any ••en to death. Answer. The words of Augustine are these in his 114. Treatise, upon John, Did they not put him to death, ⟨p. 807⟩whom they yielded up to be put to death? By reason of the feast it was not lawful to put him to death. Reply. S. Chrysostom also. saith; It is not lawful for us, that is, because of the feast approaching. Answer. This is not true (with the good leave of S. Chrysostom be it spoken): because it is witnessed by their stories, that their laws were taken from them by Herod the Great; and Josephus writeth that the whole council was put to death by him, one only excepted. Therefore the Jews in effect say this: Thou hast the power of the sword; it is not lawful for us to put any man to death. Reply, It is said in the Gospel; Take ye him and judge him after your own Law. Answer. He meaneth the Law of Moses: which was, That he should be stoned to death, Pilate granting them the liberty of using their own Law. Reply. Josephus saith, That their Laws were granted unto them by Claudius. Answer. Then before time they had them not. Moreover Claudius is said in this sense to have granted them their Laws, because he permitted them to observe their own Laws and rites in religion. Reply. Their council was taken away by Herod the Great: Therefore before time they had civill jurisdiction, and at that time, when Christ commanded to signify it unto the council. Wherefore, by consequent, it was to be signified to the civil senate: for there was no other council but the civill. There were in all three councils or assemblies, 1.

4 Christ commandeth that it be signified vnto the councell; which councell is ciuill. This proposition they proue. That councell which punisheth with corporal punishments, is ciuil. The councell, which gaue Paul power to put Christians to death, punisheth with corporall punishments: Therefore it was ciuil. Aunswere. Wee aunswere vnto the Maior. That councell which punisheth so, according to right, is ciuil. But they, who gaue that power to Paul, did it wrongfully: because they had not that right and authoritie, but vsurped it. Which also is to bee thought of their putting Stephen to death; because it was done tumultuously: & further the Priests themselues were consenting vnto it, but vniustly. Reply. S. Austine saith that the Iewes did lie, when they said, It is not lawful for vs to put any en to death. Aunswere. The wordes of Austine are these in his 114. Treatise, vpon Iohn, Did they not put him to death,

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Of the whole kingdom, as the high court of parliament in England. 2. A less council, which was the senate of the city of Jerusalem; & that was both civil & ecclesiastical. 3. The Triumviri. Al these were civil. The council then was civill. Christ sendeth to the council. Therefore to the civil senate. Ans. The council was civil, but not only civil: for it had also ecclesiastical power, because it handled & decided matters of religion: It consisted of Pharisees & Scribes, of Divines & Lawyers. For they had moral & judicial Laws.

Of the whole kingdom, as the high court of parliament in England. 2. A lesse councel, which was the senate of the citie of Ierusalē; & that was both ciuil & ecclesiastical. 3. The Triumuiri. Al these were ciuil. The councel then was ciuill. Christ sendeth to the councel. Therefore to the ciuil senate. Ans. The councel was ciuil, but not only ciuil: for it had also ecclesiastical power, because it handled & decided matters of religion: It consisted of Pharisees & Scribes, of Diuines & Lawyers. For they had morall & iudicial Lawes.

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Now then the question is, Whether Christ commandeth to tell the council, as it is civill: or as it is ecclesiastical. That he will have it signified unto the council, as it is Ecclesiastical, we prove out of the text. 1. Because we are commanded to account the excommunicated person for an heathen man and Publican, that is, for an alien from Christs kingdom. Now to pronounce a man to be a Publican and an alien from Christs kingdom, belongeth unto the Ecclesiastical magistrate, ⟨p. 808⟩not unto the civil: because a Publican and an Heathen may be a member of the city, but not of the church of Christ. 2. Christ addeth, Verily, verily, J say unto you, whatsoever ye bind on earth, shall be bound in heaven. Here Christ meeteth with an objection: For the excommuned person may object; what doth this touch me? Although the church account me for an infidel, for an Heathen and Publican, I will notwithstanding in the mean season eat and drink. Christ answereth therefore, That this judgement shall not be frustrate or of no effect: for I may self will be the executor of it. Before, in the 16 Chapter, he said, I will give thee the keys of the kingdom of heaven: but there he speaketh of the common and general authority of the ministry: here he speaketh namely and particularly of the ministers authority in this cause. To bind and loose therefore is not belonging unto the Magistrate, but unto the church.

Now then the question is, Whether Christ commaundeth to tel the councel, as it is ciuill: or as it is ecclesiastical. That hee wil haue it signified vnto the councel, as it is Ecclesiastical, we proue out of the text. 1. Because wee are commaunded to account the excommunicated person for an heathen man and Publicane, that is, for an aliene from Christes kingdome. Now to pronounce a man to bee a Publicane and an aliene from Christes kingdome, belongeth vnto the Ecclesiastical magistrate, ⟨p. 808⟩not vnto the ciuil: because a Publican and an Heathen may be a member of the cittie, but not of the church of Christ. 2. Christ addeth, Verily, verily, J saie vnto you, whatsoeuer yee bind on earth, shal be bound in heauen. Heere Christ meeteth with an obiection: For the excommuned person may obiect; what doth this touch me? Although the church account me for an infidel, for an Heathen and Publicane, I wil notwithstanding in the meane season eate and drink. Christ answereth therefore, That this iudgement shall not be frustrate or of no effect: for I may selfe wil be the executour of it. Before, in the 16 Chapter, he said, I will giue thee the keies of the kingdome of heauen: but there hee speaketh of the common and general authority of the ministerie: here he speaketh namely and particularly of the ministers authority in this cause. To bind and loose therefore is not belonging vnto the Magistrate, but vnto the church.

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5 The wicked may be accounted for Heathens and Publicans, without any excommunication: Therefore a Publican and an excommunicate are not alone. Answer. I deny the Antecedent: because to account one out of the communion of the church, & to excommunicate, are all one. Reply. But they may account one, that is, think of one in their mind, to be such a person. Answer. If he hear not the church, thou art to know, not what the church thinketh of him in mind, but what they publicly determine of him, whether thou mayest account him for an Heathen and Publican. And furthermore Paul elsewhere forbiddeth us to eat or drink with a wicked person. Therefore it is not a knowledge only in the mind.

5 The wicked maie bee accounted for Heathens and Publicanes, without anie excommunication: Therefore a Publicane and an excommunicate are not alone. Aunswere. I denie the Antecedent: because to account one out of the communion of the church, & to excommunicat, are all one. Reply. But they maie account one, that is, think of one in their mind, to be such a person. Aunswere. If hee heare not the church, thou art to knowe, not what the church thinketh of him in minde, but what they publikely determine of him, whether thou maiest account him for an Heathen and Publicane. And furthermore Paul elsewhere forbiddeth vs to eate or drinke with a wicked person. Therefore it is not a knowledge only in the mind.

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Against the Examples.

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PAUL willeth that the incestuous person be cast out of the Catholic church. 1. Corinth. 5.13. that is, he will have him pronounced to be no member of the Church. Therefore this ejection or casting out is not to think only, but to pronounce also & excommunicate. The adversaries urge the contrary to this, on this wise.

PAVL willeth that the incestuous person be cast out of the Catholick church. 1. Corinth. 5.13. that is, hee will haue him pronounced to be no member of the Church. Therefore this eiection or casting out is not to think only, but to pronounce also & excommunicate. The aduersaries vrge the contrary to this, on this wise.

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6 The Apostle expoundeth himself 2. Corinth. 2.6. It is sufficient unto the same man, that he was rebuked of many. Therefore those words, Account him for a Heathen & a Publican, and, put him away from among you, signify only a rebuking. Answer. ⟨p. 809⟩This reason deceiveth by a fallacy of consequent: because a general rule is not builded upon one example. For, because here was need of rebuking only, seeing the party repented: It doth not thereof follow, that always the same only is required. Reply. What they did, that Paul commanded. But they did only reprehend and rebuke. Therefore Paul commanded them only to reprehend him, when he commanded them to put him away from among them. Ans. Paul commanded that, but not that only: because he commanded also that they should reject him, if he repented not. But if he repented, it should be sufficient to reprehend & rebuke him. Wherefore it doth not follow: They only reprehend him: Therefore Paul commanded them only to reprehend him. This is a true answer unto the former reply; but there is another also clear and manifest.¹ For the Greek word (which the Apostle here useth) signifieth not only reprehension and rebuking, but also that excommunication, which is by words only. And in this sense not only it may, but also must be taken: because he sayeth, So that now contrariwise ye ought rather to forgive him. Therefore he was now excommunicated, and not as yet received, but to be received: Neither was he only reprehended and rebuked, but also cast out & ejected. And when also he saith. Of many, hereby is confirmed, that by the name of the church, whereof Christ speaketh, Matth. 18. is not understood the common multitude, but the chief governors of the church. Again, For this cause did I write (saith the Apostle) that J might know the proof of you, whether you would be obedient in all things. He praiseth them therefore because they obeyed. Wherefore before repentance he forbiddeth, That they company not together with the excommunicated person. And further also he saith; I pray you that you would confirm your love towards him. The Greek word, [Greek or Hebrew] (which we interpret, to confirm) signifieth, by public sentence to speak a thing. So is it taken,

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The Apostles meaning therefore here is, that they should declare their love towards man by public testimony. Therefore, to forgive, was to receive the excommunicated erson into favour, and that doth he often repeat. Now, ⟨p. 810⟩there was also some space between the writing of the former and the latter Epistle to the Corinthians: Therefore he stood in the mean time excommuned. In the former Epistle Paul saith, that he heareth that some wicked persons were amongest the flock: Them he willeth to be excommuned: And it is likely that the Corinthians obeyed this his commandment in excommuning them, and so wrote to Paul, that they had obeyed him therein, because in his 2. Epistle, Cap. 2. he commendeth them, and willeth them to receive again the incestuous person, upon repentance.

The Apostles meaning therefore here is, that they should declare their loue towardes man by publique testimonie. Therefore, to forgiue, was to receiue the excommunicated erson into fauour, and that doth hee often repete. Now, ⟨p. 810⟩there was also some space betweene the writing of the former and the latter Epistle to the Corinthians: Therefore hee stoode in the meane time excommuned. In the former Epistle Paul saith, that hee heareth that some wicked persons were amongest the flock: Them he willeth to bee excōmuned: And it is likely that the Corinthians obeyed this his commandement in excommuning them, and so wrote to Paul, that they had obeyed him therein, because in his 2. Epistle, Cap. 2. he commendeth them, and willeth them to receiue againe the incestuous person, vppon repentance.

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7 Whom Paul had willed to be noted by a letter, him he willeth the Thessalonians to account of, as of a brother, and therefore will not have him to be excommunicated. This consequence or sequel is proved thus: Contraries can-not stand together: But to excommunicate one, and, to account him for a brother, are contraries: therefore if he be to be accounted for a brother, he is not to be excommunicated. That these are contraries, is also thus proved To Excommunicate, is, not to account one for a brother: but, not to account one for a brother, and to account one for a brother, are contraries: Therefore also to excommunicate one, and to account him for a brother, are contraries, and so can not stand together; except, not to account, and, to account for a brother, should be all one. Answer. There is an ambiguity and diverse understanding of these words, to account for a brother. Wherefore the contrariety is not here of force. For all men are brethren, both Christians, and Turks. But christians nevertheless, although they account Turks for their brethren, and neighbours, and desire their salvation: yet do they not account them for christian brethren. If then they are to account Turks for their brethren, then much more must they account them, and seek their salvation, who were before time brethren, that is, christians.

7 Whome Paul had willed to bee noted by a letter, him hee willeth the Thessalonians to account of, as of a brother, and therefore will not haue him to be excommunicated. This consequence or sequele is proued thus: Contraries can-not stand together: But to excommunicate one, and, to account him for a brother, are contraries: therefore if he bee to bee accounted for a brother, hee is not to bee excommunicated. That these are contraries, is also thus proued To Excommunicate, is, not to account one for a brother: but, not to account one for a brother, and to account one for a brother, are contraries: Therefore also to excommunicate one, and to account him for a brother, are contraries, and so can not stand together; except, not to account, and, to account for a brother, shoulde bee all one. Aunswere. There is an ambiguitie and diuerse vnderstanding of these woords, to account for a brother. Wherefore the contrarietie is not here of force. For all men are brethren, both Christians, and Turks. But christians neuerthelesse, although they account Turks for their brethren, and neighbours, and desire their saluation: yet doe they not account them for christian bretheren. If then they are to account Turks for their brethren, then much more must they account them, and seeke their saluation, who were before time brethren, that is, christians.

2 That Doctrine which hath neither Gods woorde nor examples, is not to be thrust vpon the church. But this doctrine hath neither of these. Therfore it is not to be thrust vpō the church. Ans. It hath the word for it. Mat. 18.17. If he refuse to hear the church, let him be vnto thee as a Heathen man. 1. Cor. 5. Let such a one be deliuered vnto Satan. 1. Tim. 1. Whom I haue deliuered vnto Satan. Reply. Mat. 18. No mention is made of the seniorie or Excommunication. Therefore that doth not proue the word. Ans. I deny the Antecedent. For although there bee not the formall words, yet the thing it selfe is conteined in them. Reply. To be accounted for an heathen man, and to be Excommunicated, are not al one. Therfore the word is not conteined there in words of like force. Now the Antecedent is proued thus. Let him be vnto thee as an heathen man & a publican. There he speaketh not of the iudgement of the Church. Therefore he is not to bee excommunicated by the whole Church, who is accounted for an Heathen by priuat men. Auns. Whom each in seueral account for an Heathen man, him the whole Church so accounteth of. Reply. But it is not said there, whom the whole Church accounteth for an heathen man, but he that heareth not the word, account thou him for an heathen mā: Therfore account him not so according to the churches iudgement, but according to thine own iudgement. Answer. Therefore I account him so, because he heareth not the Church. But, not to heare the Church, is, to be a publicane, and estranged from the church. Are not these all one? But I adde an other thing which admitteth lesse questioning. Hee saith not only to euery priuate man, but to the whole Church, for, to thee, and to the Church, are of like force. For when Christ commaundeth, that I account a man for a publicane and an heathen, doth he therefore wil that the church account him for a Christian? No, because then he would haue contrarie iudgements to be giuen of the same man. But, to bee accounted of the Church for a publicane and an Heathen, is to be excommunicated, and to be out of the communion of the Church. Wherefore this standeth still, that mention is made of excommunication, and that it is commanded, &, That, to be accounted of one for a publicane, is, so to bee a• counted of all.

6 The Apostle expoundeth himself 2. Corinth. 2.6. Jt is sufficient vnto the same man, that he was rebuked of many. Therefore those words, Account him for a Heathen & a Publicane, and, put him awaie from among you, signifie only a rebuking. Answere. ⟨p. 809⟩This reason deceiueth by a fallacy of consequent: because a generall rule is not builded vpon one example. For, because heere was neede of rebuking onely, seeing the partie repented: It doth not thereof follow, that alwaies the same onely is required. Reply. What they did, that Paul commanded. But they did onlie reprehend and rebuke. Therefore Paul commaunded them onelie to reprehend him, when he commanded them to put him awaie from among them. Ans. Paul commaunded that, but not that only: because he cōmanded also that they should reiect him, if he repēted not. But if he repēted, it should be sufficient to reprehend & rebuke him. Wherefore it doth not follow: They onely reprehend him: Therefore Paul commaunded them onely to reprehend him. This is a true aunswere vnto the former reply; but there is another also cleare and manifest.¹ For the Greeke woorde (which the Apostle here vseth) signifieth not onelie reprehension and rebuking, but also that excommunication, which is by words onelie. And in this sense not onelie it maie, but also must bee taken: because hee saieth, So that now contrariwise yee ought rather to forgiue him. Therefore he was now excommunicated, and not as yet receiued, but to be receiued: Neither was he onely reprehended and rebuked, but also cast out & eiected. And whē also he saith. Of many, hereby is cōfirmed, that by the name of the church, whereof Christ speaketh, Matth. 18. is not vnderstoode the common multitude, but the chief gouerners of the church. Againe, For this cause did I write (saith the Apostle) that J might know the proofe of you, whether you would bee obedient in all things. He praiseth them therefore because they obeied. Wherefore before repentance he forbiddeth, That they companie not together with the excommunicated person. And further also hee saith; I praie you that you would confirme your loue towardes him. The Greeke woorde, 〈non-Latin alphabet〉 (which we interpret, to confirme) signifieth, by publique sentence to speake a thing. So is it taken, Gal. 3.15. a mans couenant when it is confirmed, that is, ratified by publique autoritie.

Reformers309

Puritans1,782

Westminster Assembly24

Evangelicals36

Certain arguments assoiled, whereby some have endeavoured to abolish excommunication.

Certaine argumentes assoiled, whereby some haue endeuoured to abolish excommunication.

Against the Examples.