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,…

Object. 1. The charge and office of the Keys is no where commanded: Therefore it is not to be ordained in the Church; and by consequent, no man ought to be excluded from the Sacrament.

Object. 1. The charge and office of the Keyes is no where commanded: Therefore it is not to be ordained in the Church; and by consequent, no man ought to be excluded from the Sacrament.

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, ⁸when I brought them out of the land of Egypt, concerning burnt-offerings and sacrifices. ⁹Unto the wicked said God; What hast thou to do to declare mine ordinances, that thou shouldst take my covenant in thy mouth? Wherefore Christ also saith,¹⁰ Leave there thine offering before the Altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift.

Ans. The Antecedenc is false; because frequently in Scripture manifest testimonies of this charge and commission are extant:¹ I will give unto thee the keyes of the kingdome of heaven, and whatsoever thou shalt bind upon earth shall be bound in heaven. Here in plain words is expressed the power of the keyes committed to all ministers of the word. Moreover, what this office or charge of the keyes 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 selfe confirm:³ Let such a one be delivered unto Sathan for the destruction of the flesh that the spirit may be saved in the day of the Lord Jesus. When yee 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 Sathan, 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 bloud of bullocks, nor of lambs, nor of goats. ⁷Hee that killeth a bullocke, 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 remembreth incense, as if he blessed an idol. I spake not unto your fathers, nor commanded them, ⁸when I brought them out of the land of Egypt, concerning burnt-offerings and sacrifices.

1. 1Matth. 16.19.
2. 2Mat. 18.17, 1•.
3. 31 Cor. 5.1, 5. & 11.20.
4. 42 Thes. 3.14.
5. 51 Tim. 1.20.
6. 6Isa. 1.11.
7. 7Isa. 66.3.
8. 8Jerem. 7.22.
9. 9Psal. 30.16.
10. 10Matth. 5.24.

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.

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.

Therefore he speaketh of the judgement of the Church. Rep. 2. But it is not said there in the text, whom the whole Church accounteth for an heathen man; but, He that heareth not the Church, account him for a heathen man. Therefore thou accountest him not so according to the Churches judgement, but according to thine own judgement. Answ. Well; I account him so, because he heareth not the Church. But, Not to hear the Church, and, To be a publican and estranged from the Church, are not these all one? But I add another thing which admitteth less questioning. He saith not only to every private man, but 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 a Heathen, doth he in the mean time will that the Church account him for a Christian? No: because then he would have contrary judgements to be at once given of the same man. Wherefore, to be accounted of one for a publican, is, so to be accounted of all, even of the whole Church: and if that denunciation should not be done in special and particular, no man should be accounted for a Publican. But, To be accounted of the Church ⟨p. 494⟩for a publican and an heathen, is to be excommunicated, and to be out of the communion of the Church: wherefore this later member standeth still, that in the Scripture alleged mention is made of Excommunication, and that it is committed to the Church. Repl. 3. The wicked may be accounted for heathens and publicans without any Excommunication: Therefore a publican and an excommunicate are not all one. Ans. I deny the Antecedent: because, To account one out of the communion of the Church, and, To excommunicate, are all one. Rep. 4. But we may account one, that is, think one in mind to be such a person. Ans. 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 else-where forbids us to eat and drink with a wicked person:¹ but conversing with a wicked man cannot be avoided on the secret cogitation, but on the public determination of the Church: therefore it is not a knowledge only in the mind. Thirdly, in the same place he saith, Put away from among your selves that wicked man; that is, proclaim and declare him to be no member of the Church:

Therefore, To account one for a publican, is not only to think in mind, but also to pronounce him an alien from the Church, and to excommunicate him. Objections against the example of the Apostles excommunicating, alleged, 1 Cor. 5. 2 Cor. 8.5. 2 Thess. 3. 1 Tim. 1. &c. They who at this day disallow the Discipline of the Church, elude the example of S. Paul two ways: Some simply deny, that the Apostle speaketh of Excommunication, when he saith, He that hath thus done, let him be delivered unto Satan: For, say they, to deliver unto Satan, is not to excommunicate, but by some miraculous punishment through Satan's means to cut off, or at least, curse and ban him, and deliver him to Satan to be tortured; yet so, that he continue a member of the Church notwithstanding. Others grant, that Paul speaketh of Excommunication; but they deny, that the example pertaineth to us: because now there are Christian Magistrates, maintainers of discipline, of which Magistrates the Church was destitute in the Apostles time. Ans. But against the former of these make the Apostles words,¹ Put away from your selves that wicked man: and, With such a one eat not. These cannot be understood of a miraculous punishment by death, such as Ananias and Sapphira suffered; but they signify the ordinary authority and judgement of the Church: 1. Because he saith, Put ye away; and reprehendeth them, because they have not yet abandoned him. And, Ye are puffed up, and have not rather sorrowed, that he which hath done this deed might be put from among you. Now all these had not the gift which Peter had: Therefore he should wrongfully reprove them for not showing some miracle. 2. Because he requireth the consent of the Church: When ye are gathered together, ²and my spirit: But there was no need of such a concourse or an assembly for manifestation of a miracle. 3. Because he will, that the incestuous person be delivered unto Satan for the destruction of the flesh, ³

Company not together with fornicators. With such a one eat not. All these speeches intimate a separation, not any mortal punishment. 5. The conference of places of Scripture teacheth, that they who either in word or in life deny the Christian faith, are not to be reputed Christians. Ambrose saith, that this incestuous person, when his offence was once known, was to be banished from the company of the brotherhood; that is, from the Church. Now they who are cast out of the Church, are worthily said to be delivered up to Satan; because they are conversant and resident in his kingdom, as long as they repent not. ⟨p. 495⟩¹They who maintain the later opinion, allege a false cause, when they say, that Paul therefore would have the incestuous person excommunicated, because then there was no Christian Magistrate. For Paul rendereth far different reasons hereof, which continue in force unto this day: §11. The Commandment of Christ, When ye are gathered together, and my spirit, in the name of our Lord Jesus Christ; that is, by that authority and warrant of Christ, Tell it unto the Church: Let him be unto thee as an Heathen, or a Publican. §22. That the excommunicated person might repent, and be saved: Let him be delivered unto Satan, for the destruction of the flesh, that the spirit may be saved in the day of our Lord Jesus. §33. Lest others should be tainted and infected with the same fore; Know ye not, that a little leaven leaveneth the whole lump? For, Christ our Passover is sacrificed for us, that we should live with the unleavened bread of sincerity and truth, and become a new sprinkling, and cast out the old leaven of maliciousness and wickedness; or at least, if we cannot cast it all out, yet that we profess not the toleration thereof. These are the causes why Paul commanded, that the incestuous person should be excommunicated out of the Church: but we no where read, that the Church did therefore excommunicate wicked persons, because it wanted a Christian Magistrate. For the duties of the Church and of the Magistrate always were, and yet remain distinct. It is certain then, that the Apostle speaketh of Excommunication, when he saith: Deliver him unto Satan. Put away the wicked man from among you: and that he treateth of the ordinary power of the Church against malefactors; whether any miracle then betide or no. Object. 1.