The sum of Christian religion, delivered by Zacharias Ursinus first, by way of catechism,…The summe of Christian religion, delivered by Zacharias Ursinus first, by way of catechism,…

5. How the power of the Keys committed to the Church, differeth from the Civill power.

5. How the power of the Keyes committed to the Church, differeth from the Civill power.

The differences are many and manifest: §11. Ecclesiastical discipline is executed by the Church: the civill power by the Judge or Magistrate. §22. In the civill state judgement is exercised according to civill and positive laws: in the Church, judgement proceedeth according to Gods Laws and Word. §33. The power of the Keys, committed unto the Church, dependeth on Gods Word; and the Church exerciseth her authority by the Word, when it denounceth the anger and wrath of God against Infidels and unrepentant persons, and punisheth the obstinate with the Word only; yet so, as that this punishment pierceth even unto their consciences: the civill power is armed with the Sword, and punisheth the obstinate with corporal punishments only. §44. The judgement of the Church hath degrees of admonition; and if repentance interpose it self, it proceedeth not to punishment: the civill judgement and the Magistrate proceeds to punishment, though the offender repent. §55. The end and purpose of the Church is, that he which hath offended should repent, and be saved for ever: the end and purpose of the Magistrate is, that the offender be punished; and so peace and external order and discipline be maintained in the Common-wealth. §66. As the Church proceedeth against refractary and obstinate persons only; so it is bound to reverse and retract her judgement and punishment, if there come repentance: but the Magistrate, when he hath once punished, is not bound to recall his judgment and punishment, neither is he able sometimes to revoke and repeal it. The Thief repenteth on the Cross, and is received of Christ into Paradise: nevertheless, the Magistrate goeth on to execute this penalty adjudged unto him, and putteth him out of the Common-wealth. So oftentimes the discipline of the Church hath place, where there is no place for civill judgement; as when the Church casteth out of her congregation the impenitent, and accounteth them no more for her members, whom notwithstanding the civill Magistrate tolerateth. And contrariwise, the civill government oft-times exileth those, whom the Church receiveth; as when the Magistrate punisheth Adulterers, Robbers, Thieves, and doth no more reckon them for members of the Common-wealth, whether they repent, or continue obstinate; whom yet the Church (if they repent) abandoneth not, but receiveth.

THe differences are many and manifest: §11. Ecclesiasticall discipline is executed by the Church: the civill power by the Judge or Magistrate. §22. In the civill state judgement is exercised according to civill and positive lawes: in the Church, judgement proceedeth according to Gods Lawes and Word. §33. The power of the Keyes, committed unto the Church, dependeth on Gods Word; and the Church exerciseth her authority by the Word, when it denounceth the anger and wrath of God against Infidels and unrepentant persons, and punisheth the obstinate with the Word only; yet so, as that this punishment pierceth even unto their consciences: the civill power is armed with the Sword, and punisheth the obstinate with corporall punishments only. §44. The judgement of the Church hath degrees of admonition; and if repentance interpose it selfe, it proceedeth not to punishment: the civill judgement and the Magistrate proceeds to punishment, though the offender repent. §55. The end and purpose of the Church is, that hee which hath offended should repent, and be saved for ever: the end and purpose of the Magistrate is, that the offender be punished; and so peace and externall order and discipline be maintained in the Common-wealth. §66. As the Church proceedeth against refractary and obstinate persons only; so it is bound to reverse and retract her judgement and punishment, if there come repentance: but the Magistrate, when he hath once punished, is not bound to recall his judgment and punishment, neither is hee able sometimes to revoke and repeale it. The Thiefe repenteth on the Crosse, and is received of Christ into Paradise: neverthelesse, the Magistrate goeth on to execute this penalty adjudged unto him, and putteth him out of the Common-wealth. So oftentimes the discipline of the Church hath place, where there is no place for civill judgement; as when the Church casteth out of her congregation the impenitent, and accounteth them no more for her members, whom notwithstanding the civill Magistrate tolerateth. And contrariwise, the civill government oft-times exileth those, whom the Church receiveth; as when the Magistrate punisheth Adulterers, Robbers, Theeves, and doth no more reckon them for members of the Common-wealth, whether they repent, or continue obstinate; whom yet the Church (if they repent) abandoneth not, but receiveth.

Wherefore the difference of the Ecclesiastical and civill power is apparent and manifest. There remain objections of the Adversaries of Ecclesiastical Discipline, whereunto we will in few words make answer.

Wherefore the difference of the Ecclesiasticall and civill power is apparent and manifest. There remaine objections of the Adversaries of Ecclesiasticall Discipline, whereunto wee will in few words make answer.

Ans. The Antecedent is false; because frequently in Scripture manifest testimonies of this charge and commission are extant:¹ I will give unto thee the keys of the kingdom of heaven, and whatsoever thou shalt bind upon earth shall be bound in heaven. Here in plain words is expressed the power of the keys committed to all ministers of the word. Moreover, what this office or charge of the keys committed to the Church is, and how the Church must discharge this charge and function, Christ likewise plainly advertiseth and declareth: If he will not vouchsafe to hear them, tell it to the Church: ²and if he refuse to hear the Church also let him be unto thee as an heathen man, and a publican. Verily, I say unto you, Whatsoever ye bind on earth, shall be bound in heaven; and whatsoever ye loose on earth, shall be loosed in heaven. These things given thus in precept by Christ, Paul also doth in the thing it self confirm:³ Let such a one be delivered unto Satan for the destruction of the flesh that the spirit may be saved in the day of the Lord Jesus. When ye come together into one place, this is not to eat the Lords Supper. ⁴If any man obey not your savings, note him by a letter, and have no company with him that he may be ashamed. Of whom is Hymeneus and Alexander, whom I have delivered unto Satan, ⁵that they may learn not to blaspheme. In the Prophets also are manifest testimonies, in which this is apparent to have been commanded by God:⁶ What have I to do with the multitude of your sacrifices, saith the Lord? I am full of the burnt offerings of rams, and of the fat of fed beasts: and I desire not the blood of bullocks, nor of lambs, nor of goats. ⁷He that killeth a bullock, is as if he slew a man: he that sacrificeth a sheep, as if he cut off a dogs neck: he that offereth an oblation, as if he offered swines blond: he that remembereth incense, as if he blessed an idol. I spake not unto your fathers, nor commanded them,

There are other places also of Scripture besides these, where it is commanded, that all professed wicked persons be excluded from the Church, and the use of the sacraments: as, wheresoever is reprehended the unlawful use of the sacraments: Likewise, wheresoever the Ministers are commanded to receive only such for members of the Church as profess faith and repentance. Rep. God indeed forbiddeth the ungodly to come unto the Sacraments, but he willeth not that the Church should forbid them. Ans. What God forbiddeth to have done in the Church, that will he have to be avoided by the discipline of the Church: and that God hath willed the Church to forbid and exclude professed ungodly persons, is manifestly proved by the fore-alleged places.

There are other places also of Scripture besides these, where it is commanded, that all professed wicked persons be excluded from the Church, and the use of the sacraments: as, wheresoever is reprehended the unlawfull use of the sacraments: Likewise, wheresoever the Ministers are commanded to receive only such for members of the Church as professe faith and repentance. Rep. God indeed forbiddeth the ungodly to come unto the Sacraments, but he willeth not that the Church should forbid them. Ans. What God forbiddeth to have done in the Church, that will he have to be avoided by the discipline of the Church: and that God hath willed the Church to forbid and exclude professed ungodly persons, is manifestly proved by the fore-alledged places.

Obj. 2. Men are not able to discern the worthy from the unworthy, they cannot know who truly repent, and who persist in piety; neither can they cast a man into hell: Therefore that judgment is not committed unto the Church, whereby the godly may be distinguished from the ungodly. Ans. The Church doth not judge of such as are hidden or secret, but of those that are manifest; namely, of those who show themselves in outward life and profession: and this she doth, when concerning such, she subscribeth to the judgement of God; that is, when she judgeth of them according to the prescript of Gods word: as, when out of the word of God she pronounceth the obstinate to be condemned, as long as they continue such; and when out of the word of God she absolveth them which show repentance. But to discern from others such as are close and hidden, as the Church is not able, so neither doth she take it upon her.

Obj. 2. Men are not able to discern the worthy from the unworthy, they cannot know who truly repent, and who persist in pietie; neither can they cast a man into hell: Therefore that judgment is not committed unto the Church, whereby the godly may be distinguished from the ungodly. Ans. The Church doth not judge of such as are hidden or secret, but of those that are manifest; namely, of those who shew themselves in outward life and profession: and this she doth, when concerning such, she subscribeth to the judgement of God; that is, when she judgeth of them according to the prescript of Gods word: as, when out of the word of God she pronounceth the obstinate to be condemned, as long as they continue such; and when out of the word of God she absolveth them which shew repentance. But to discern from others such as are close and hidden, as the Church is not able, so neither doth she take it upon her.

Object. 3. Christ saith in the parable of tares, Let both grow together until the harvest: ¹Therefore none ought to be excluded. Ans. 1. Christ speaketh there of hypocrites, who cannot be discerned always from the true servers of God. Therefore his meaning is, that hypocrites ought not to be cut off or separated from the Church, as whom we know not to be such: but that the Angels shall do this at the last day. 2. Christ distinguisheth there the office of the Magistrate, and of Ministers: Let them grow; that is, put not to death any which are estranged from the Church. For, the Ministers may not use corporal force against any man, as may the Magistrate. Now if this difference be put, the difference which is between the Church and the kingdom of the devil shall not be taken away.

Object. 3. Christ saith in the parable of tares, Let both grow together untill the harvest: ¹Therefore none ought to be excluded. Ans. 1. Christ speaketh there of hypocrites, who cannot be discerned alwayes from the true servers of God. Therefore his meaning is, that hypocrites ought not to be cut off or separated from the Church, as whom wee know not to be such: but that the Angels shall do this at the last day. 2. Christ distinguisheth there the office of the Magistrate, and of Ministers: Let them grow; that is, put not to death any which are estranged from the Church. For, the Ministers may not use corporall force against any man, as may the Magistrate. Now if this difference be put, the difference which is between the Church and the kingdome of the divell shall not be taken away.

1. 1Matth. 13.30.

Object. 4. Men are to be forced and compelled unto good works: The use of the Sacraments is a good work: Therefore they are to be forced and compelled to the use of the Sacraments. Ans. 1. The Minor is not true, except it be understood of that use which is celebrated by the faithful: otherwise, when unbelievers use the Sacraments, their use is no good work. The use of the Sacraments is a good work, when good moral works go before this use: and then is it truly called the use of the Sacraments, otherwise it is rather an abuse and profaning of the Sacraments. For, when the wicked take the Sacraments, they abuse them; whence it is that Christ expressly dehorteth the wicked from this good work, when as he saith, Leave there thine offering before the Altar, and go thy way. 2. The Major proposition is to be distinguished. Men are to be compelled unto good works, but in their order, so that there go before an enforcing to moral works, and then follow after an enforcing to ceremonial works:¹ and so is that to be understood which Christ saith, Compel them to come in. It they thus urge the argument: Good works are not to be forbidden: The use of the Sacrament is a good work: Therefore not to be forbidden. If (I say) they thus argue, we grant them their Conclusion: for we forbid not the use, but the abuse. Rep. 1. God would that all should celebrate the passover. ²Ans. All? Not not orious wicked ones, but such as were members of his people, and ought to be tolerated in a civill society: but concerning obstinate persons, there was a commandment that they should be taken from amidst the congregation. Rep. 2. Yet nevertheless many evils accompany this use, and are therein committed. Ans. These evils are done by them that hinder, and will not follow this good use, not by them that exhort thereunto: yet, Blessed are they that hunger and thirst after righteousness; ³that is, which desire the performance of that which is good: which, if it be not practised, it is not their fault. And we may not do evil, or omit those good things which God commandeth, that good may come thereof: only let us do our duty, and leave the event unto God. If that which is good be not put in practice by others, yet our conscience is clear, and we have discharged our selves.

Object. 5. We have not examples of this excluding: The Prophets, Apostles and John excluded none; nay, John baptised a generation of vipers: Therefore our Ministers may not exclude any from the sacraments. Ans. The Prophets, albeit they could not exclude the wicked from the sacrifices and sacraments; yet they condemned that wickedness of theirs in approaching thither, and made oftentimes long sermons, both against the wicked, who did approach; and against the Church, which admitted them unto the sacrifices: But that the Apostles did exclude, Paul alone doth sufficiently show by his example, as we saw before, in that he commanded the incestuous person to be delivered unto Satan,¹ and to be cast out of the Church: and John baptised them only who promised faith and repentance: he baptised a generation of vipers, when they did repent. Wherefore, although they were a viperous brood whom John baptised; yet were they not any longer vipers when they were baptised: for John baptised none but such as confessed their sins; as also he preached the baptism of repentance for the remission of sins: and required of them whom he baptised, that they should bring forth fruits worthy amendment of life.

Object. 5. We have not examples of this exeluding: The Prophets, Apostles and John excluded none; nay, John baptised a generation of vipers: Therefore our Ministers may not exclude any from the sacraments. Ans. The Prophets, albeit they could not exclude the wicked from the sacrifices and sacraments; yet they condemned that wickednesse of theirs in approaching thither, and made oftentimes long sermons, bot against the wicked, who did approach; and against the Church, which admitted them unto the sacrifices: But that the Apostles did exclude, Paul alone doth sufficiently shew by his example, as we saw before, in that he commanded the incestuous person to be delivered unto Sathan,¹ and to be cast out of the Church: and John baptised them only who promised faith and repentance: he baptised a generation of vipers, when they did repent. Wherefore, although they were a viperous brood whom John baptised; yet were they not any longer vipers when they were baptised: for John baptised none but such as confessed their sins; as also he preached the baptisme of repentance for the remission of sins: and required of them whom he baptised, that they should bring forth fruits worthy amendment of life.

Object. 6. If they are to be admitted unto the sacraments which profess faith and repentance, and the unbelievers and wicked are to be excluded; the same shall be done after the same manner as it was done by John: But John by himself alone admitted them who professed faith and repentance unto baptism, and he alone also rejected the impenitent: Therefore it shall be lawful for one Minister alone, either to admit them who profess the doctrine and repentance, or to reject the obstinate. Ans. The reason is not alike: For John was endued with a prophetical and apostolic authority, which our Ministers have not. Again▪ at that time the gathering of the new Church was respected, and not the excluding of them who were in the Church, and had revolted from it.

Object. 6. If they are to be admitted unto the sacraments which professe faith and repentance, and the unbeleevers and wicked are to be excluded; the same shall be done after the same manner as it was done by John: But John by himself alone admitted them who professed faith and repentance unto baptism, and he alone also rejected the impenitent: Therefore it shall be lawfull for one Minister alone, either to admit them who professe the doctrine and repentance, or to reject the obstinate. Ans. The reason is not alike: For John was endued with a propheticall and apostolick authority, which our Ministers have not. Again▪ at that time the gathering of the new Church was respected, and not the excluding of them who were in the Church, and had revolted from it.

Certain Arguments assoiled, whereby some, in a public disputation held in Heidelberg, An. 1568. June to. (D. Peter Boquine being Moderator, and M. George Withers English-man, the Respondent) endeavoured to abolish Ecclesiastical Discipline: which Arguments, with their Solutions, were taken word by word from the mouth of D. Ursine, at the repetition of this disputation, the next day privately made in Colleg. Sapient. The THESES proposed concerning Church Discipline were these two: 1. To the sincere preaching of the word and lawful administration of the Sacraments is required an office or power of Government in the Church. 2. This office I thus interpret; That the Ministers, with the Seniory, should have, and should exercise a power of convicting, reproving, excommunicating, and executing any other point of Ecclesiastical discipline on any offenders whatsoever, even on Princes themselves. 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. Ans. 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, and 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 later signification they are. For, albeit some blemishes, by reason of the Churches weakness and imbecility, cannot be corrected and amended on a sudden; yet the administration may please God, and profit the Church: albeit we are nevertheless to acknowledge and bewail the defects: for,¹ Blessed are they that 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:

Certain Arguments assoyled, whereby some, in a publick disputation held in Heidelberge, An. 1568. June to. (D. Peter Boquine being Moderator, and M. George Withers English-man, the Respondent) endeavoured to abolish Ecclesiasticall Discipline: which Arguments, with their Solutions, were taken word by word from the mouth of D. Ursine, at the repetition of this disputation, the next day privately made in Colleg. Sapient. The THESES proposed concerning Church Discipline were these two: 1. To the sincere preaching of the word and lawfull administration of the Sacraments is required an office or power of Government in the Church. 2. This office I thus interpret; That the Ministers, with the Seniory, should have, and should exercise a power of convicting, reproving, excommunicating, and executing any other point of Ecclesiasticall discipline on any offenders whatsoever, even on Princes themselves. 1. WHere the Word and Sacraments are rightly to be administred, 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 administred. But absurd were it so to say: Therefore abjurd also to impose a necessity of discipline on the Church. Ans. These words, To be rightly administred, are doubtfull, 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, and profitable for the salvation of the Church. In this whole world the Sacraments are not rightly administred according to the former signification: but according to the later signification they are. For, albeit some blemishes, by reason of the Churches weaknesse and imbecillity, cannot be corrected and amended on a sudden; yet the administration may please God, and profit the Church: albeit we are neverthelesse to acknowledge and bewail the defects: for,

For the authority of discipline was, and continued in the Primitive Church, and shall also continue in an ill ordered Church, but with great abuse, as amongst the Papists. Repl. In our Churches, and in the Helvetian 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 and the Sacraments are rightly administered, according to the other signification, whereof we spake before. Here Ursine alleged a saying out of Chrysostom; Chrysostom saith, If any wicked person come unto the Lords Table, give not unto him the Lords Sacrament, the body and blood of the Lord: if he will not believe, signify it unto me: I will rather lose my life, then I will admit him. Excommunication therefore was in force, and was exercised in the Church many hundred years after Christ. Object. 2. That doctrine which hath neither Gods word nor approved examples, ¹is not to be thrust upon the Church: But this doctrine hath neither of these: ²Therefore it is not to be thrust upon the Church. Ans. It hath the word for it: If he refuse to hear the Church, let him be unto thee as an heathen man. It hath approved examples: Let such a one be delivered unto Satan. And, Whom I have delivered unto Satan. ⟨p. 492⟩Objections against the Word or Scriptures alleged for proof of Seniory and Excommunication. Repl. No mention is made of the Seniory, or of Excommunication in the place, Mat. 18. Therefore this Scripture proveth nothing. Ans. I deny the Antecedent: For, although there be not the formal words, yet the thing it self is contained in them. For the Seniory is intimated in these words, Tell it to the Church: and Excommunication in these, Let him be unto thee as an heathen or publican. Rep. 2. The Church is not the Seniory: ³But Christ commandeth that signification be given to the Church; and that admonition be given by the Church: therefore not by the Seniory. Ans. I deny the Major: albeit the whole reason notwithstanding may be granted: namely, that Christ understandeth not the Seniory, but taketh 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 of the jurisdiction of the Church:

some must be appointed and ordained by the Church to oversee and direct mens actions, else will there be a confusion of all things. We cannot observe that which Christ saith, without defining of circumstances: Therefore by the Church is comprehended the Seniory, and by consequent it is understood of a Council or assembly of Governors. Repl. 3. 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: so that the meaning is; Tell the Church, that is, the Senate of the City. Ans. 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. They prove therefore that this Council is civill, thus; That Council which punisheth with corporal punishment, is civill: The Council which gave Paul power to put Christians to death, punisheth with corporal punishment: Therefore it was civill. Ans. That Council which punisheth so according to right, is civill; 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: and further, the Priests themselves were consenting to it, but unjustly. Rep. 4. S. Austin saith, ¹that the Jews did lie, when they said, It is not lawful for us to put any man to death. Ans. The words of Austin are these: Did they not put him to death, whom they yielded up to be put to death? But we must understand, that they meant, they might not put any to death, because of the solemnity of the day which they began now to celebrate. Ye false Israelites, are ye so hard hearted? Have ye so lost all sense through your over-much malice, that you think your selves undefiled from the blood of the innocent, because ye delivered him to another to be slain? Therefore Austin saith not that they lied; but only saith, that they did that nevertheless, which they said was not lawful for them to do. Rep. 5. S. Chrysostom also saith,² It is not lawful for us; that is, because of the feast approaching. Ans. This is not true, (with the good leave of S.

some must be appointed and ordained by the Church to oversee and direct mens actions, else will there be a confusion of all things. We cannot observe that which Christ saith, without defining of circumstances: Therefore by the Church is comprehended the Seniory, and by consequent it is understood of a Councell or assembly of Governours. Repl. 3. It is true indeed, that signification cannot be given to the whole Church, but to the Councell, or assembly of Governours: which yet is civill: so that the meaning is; Tell the Church, that is, the Senate of the City. Ans. Now then they confesse, that it cannot be signified to the whole Church, but to some Councell, or assembly of Governours, which yet must be civill, not ecclesiasticall. The question then is, whether Christs words are to be understood of a civill Councell and assembly. They prove therefore that this Councel is civill, thus; That Councell which punisheth with corporall punishment, is civill: The Councell which gave Paul power to put Christians to death, punisheth with corporall punishment: Therefore it was civill. Ans. That Councell which punisheth so according to right, is civill; 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: and further, the Priests themselves were consenting to it, but unjustly. Rep. 4. S. Austin saith,

Chrysostom be it spoken) because it is witnessed by their stories, that their civill jurisdiction and laws were taken from them by Herod the Great:¹ and Josephus writeth, that the whole Council was put to death by him and Hyrcanus, one Sameas only excepted. Therefore the Jews in effect say this unto Pilate, Thou hast the power of the sword, it is not lawful for us to put any man to death: which thing Pilate also himself confirmeth, saying,² Knowest thou not, that I have power to crucify thee, and have power to loose thee? Repl. 6. It is said in the Gospel, Take ye him, and judge him after your own law. Ans. He meaneth the law of Moses: as if he should say; If he be a blasphemer, stone him to death, you have my good leave and warrant. Repl. 7. Josephus saith, That their laws were granted unto them by Claudius. Ans. 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.³ I will (saith Claudius the Emperor) that their laws be no longer infringed through my predecessor Caius his folly, but by the publication of this ⟨p. 493⟩my Edict, that other of Caius be repealed, and they have free liberty to persist in the ancient religion of their Fathers. Repl. 8. 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, they had none but the civill. Wherefore, by consequent, it was to be signified to the civill Senate: for that there was no council but the Civill. For, in all, there were three councils or assemblies: 1. Of the whole kingdom, as the high courts of Parliament in England. 2. A less council, which was the Senate of the city of Jerusalem: and that was civill and ecclesiastical. 3. The Triumviri. All these were civill. The Council then was civill. Christ sendeth to the council. Therefore to the civill Senate. Ans. 1. By retortion. If the Jews lost their civill Jurisdiction under Herod the Great, then they had it not in Christs time: for it is clear that Herod the Great died before Christ began to teach. Ans. 2. The council was civill, but not only civill: for it had also Ecclesiastical power, because it handled and decided matters of religion. It consisted of Pharisees and Scribes, of Divines and Lawyers:

For they had moral and judicial laws. The less Council therefore, whereof Christ speaketh, was not merely Civill, but Ecclesiastical also. Now then the question is. Whether Christ commanded 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 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, not unto the Civill: 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, I say unto you, whatsoever ye bind on earth, shall be bound in heaven. Here Christ meeteth with an objection: For the excommunicated person may object; what doth this touch me? Although the Church account me for an Infidel, for a Heathen man, and publican, I will notwithstanding in the mean season ear and drink. Christ answereth therefore, that this judgement shall not be frustrate or of no effect: for I my self will be the executor of it. Before, he said, I will give thee the keys of the Kingdom of heaven: ¹but there he speaketh of the common and general authority of the Ministry: here he speaketh namely and particularly of the Ministers authority in this case. To bind & loose therefore is not belonging unto the Civill Magistrate, but unto the Church. Thus far concerning the first member, That in the name of the Church mention is made of the Seniory. Now as touching the other member, that there is mention of Excommunication in those words, Let him be unto thee as an heathen or publican. ²Repl. 1. To be accounted for an Heathen man▪ and, To be excommunicated are not all one. Therefore the word Excommunication is not contained here in words of like force. Now the Antecedent is proved thus: Let him be unto thee as an heathen man, and a publican: There he speaks not of the public judgement of the Church, but of the private judgement of each man. Therefore he is not presently excommunicated by the whole Church, who is accounted for an heathen by private men. Ans. Whom each in several account for an heathen man, him the whole Church so accounteth of.