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The sum of Christian religion, delivered by Zacharias Ursinus first, by way of catechism, and then afterwards more enlarged by a sound and judicious exposition, and application of the same : wherein also are debated and resolved the questions of whatsoever points of moment have been, or are controversed in divinity / first Englished by D. Henry Parry, and now again conferred with the best and last Latin edition of D. David Pareus, sometimes Professor of Divinity in Heidelberg ; whereunto is added a large and full alphabetical table of such matters as are therein contained ; together with all the Scriptures that are occasionally handled, by way either of controversy, exposition, or reconciliation, neither of which was done before, but now is performed for the readers delight and benefit ; to this work of Ursinus are now at last annexed the Theological miscellanies of D. David Pareus in which the orthodoxall tenets are briefly and solidly confirmed, and the contrary errors of the Papists, Ubiquitaries, Antitrinitaries, Eutychians, Socinians, and Arminians fully refuted ; and now translated into English out of the original Latin copy by A.R.The summe of Christian religion, delivered by Zacharias Ursinus first, by way of catechism, and then afterwards more enlarged by a sound and judicious exposition, and application of the same : wherein also are debated and resolved the questions of whatsoever points of moment have been, or are controversed in divinitie / first Englished by D. Henry Parry, and now again conferred with the best and last Latine edition of D. David Pareus, sometimes Professour of Divinity in Heidelberge ; whereunto is added a large and full alphabeticall table of such matters as are therein contained ; together with all the Scriptures that are occasionally handled, by way either of controversie, exposition, or reconciliation, neither of which was done before, but now is performed for the readers delight and benefit ; to this work of Ursinus are now at last annexed the Theologicall miscellanies of D. David Pareus in which the orthodoxall tenets are briefly and solidly confirmed, and the contrary errours of the Papists, Ubiquitaries, Antitrinitaries, Eutychians, Socinians, and Arminians fully refuted ; and now translated into English out of the originall Latine copie by A.R.
London: printed by James Young, 1645
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
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. 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 faithfull: otherwise, when unbeleevers use the Sacraments, their use is no good work. The use of the Sacraments is a good work, when good morall 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 expresly dehorteth the wicked from this good work, when as he saith, Leave there thine offering before the Altar, and goe 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 goe before an enforcing to morall works, and then follow after an enforcing to ceremoniall works:1 and so is that to be understood which Christ saith, Compell 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: fo we forbid not the use, but the abuse. Rep. 1. God would that all should celebrate the passeover. 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 commandement that they should be taken from amidst the congregation. Rep. 2. Yet neverthelesse 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 righteousnesse; 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 doe evill, 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 cleer, 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
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.
Nathan excommunicated not David an adulterer: Therefore Paul excommunicated not the incestuous person. Answ. David repented after the first warning; therefore he ought not to be excommunicated. Paul also speaketh with condition of repentance: Put him away; to wit, if he repent not, or hath not already repented; on which repentance he commandeth that he be received again. This condition we must necessarily understand; because that Christ would, that certain degrees of admonition should first be practised, and God at any time receiveth the penitent into favour. The Thief on the Cross is not excommunicated, but upon his repentance, received of Christ.1 If thy brother shall sin against thee until seventy times seven times, thou shalt forgive him. Wherefore not offenders, but obstinate persons, of which sort David was none, are to be excommunicated. Object. 2. Christ excommunicated none: Therefore Paul did it not, neither ought the Church to excommunicate any. Ans. The consequence is not good, to argue from the denial of the fact, to the denial of the right and lawfulness of the fact. The argument is no better than this: Christ baptised none: Therefore Paul might not, and the Church may not baptise any. For Christ indeed baptised none, but he commanded his Apostles to baptise all Nations. So likewise he excommunicated none, but he commanded the Church to excommunicate the rebellious and obstinate.2 Let him be unto thee as an Heathen. Leave thy gift at the Altar, &c. Philip said to the Eunuch, Thou mayest be baptised, if thou believest with all thine heart: Therefore he had not baptised him, if he had not believed. Object. 3, Paul saith, Ye have not *sorrowed, that he which hath done this deed, 4might be put from among you: Therefore they should have prayed, that God would miraculously take him away by the Devil. Answ. Ye have not sorrowed, signifieth, ye have not been earnest in taking away that scandal, which should be removed from you: from you, I say; because in the end Paul saith, Put away from your selves that wicked man. Therefore these words, That he might be put from among you, signify, that he was to be cut off, not by Satan, but by the Church. Repl. Paul useth the same word of himself:
Here, to bewail, signifieth not to be careful of removing a scandal from the Church: Therefore neither in the former place. Answ. We answer out of the text: In that place he saith, If I come again, I will not spare: 1Where he noteth the cause of this his grief, in that he is constrained to punish severely the obstinate; that is, in the end to excommunicate them out of the Church. Object. 4. The Apostle expoundeth himself, that he did not enjoin the Corinthians to ⟨p. 496⟩excommunicate the incestuous person, when he saith: 2It is sufficient unto the same man, that he was rebuked of many: Therefore those words; Account him for a Heathen and a Publican: and, Put him away from among you▪ signify only a rebuking. Answ. This reason deceiveth by a fallacy of consequent; because a general rule is not builded upon an example. For because here was need of rebuking only, seeing the party repented; it doth not therefore follow, that always the same only is required. Repl. 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, and to deliver him up to Satan. Ans. Paul commanded, that they should reprehend him, 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 and rebuke him. Wherefore it doth not follow, They only reprehended 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. For the Greek word (which the Apostle here useth) signifieth not only reprehension and rebuking,3 but also that excommunication, which is by words only. §1And in this sense not only it may, but also must be taken: because he saith; So that now contrariwise ye ought rather to forgive him. Therefore he was now excommunicated, and not as yet received, but to be received. §2Neither was he only reprehended and rebuked, but also cast out and rejected.
He praiseth them therefore, because they obeyed. Wherefore, before repentance, he forbiddeth, That they company not together with the excommunicated person. §4And further, he also 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 it is taken, Galat. 5.15. A mans covenant, when it is confirmed; that is, ratified by public authority. The Apostles meaning therefore here is, that they should declare their love towards that man by public testimony. Therefore, to forgive, is to receive the excommunicated person into favour, and that doth he often repeat. Now there was also some space between the writing of the former and the later Epistle to the Corinthians: Therefore he stood in the mean time excommunicated. In the former Epistle Paul saith, That he heareth, that some wicked persons were among the flock. Them he willeth to be excommunicated. And it is likely, that the Corinthians obeyed this his commandment in excommunicating them, and so wrote to Paul, that they had obeyed him therein, because in his second Epistle, Chap. 2. he commendeth them, and willeth them to receive again the incestuous person, upon repentance. Object. 5. Excommunication needeth no excuse; but Paul excuseth himself, for that he had commanded him to be delivered up to Satan: Therefore he commanded not that he should be excommunicated, but enjoined some more grievous penance. Answ. The Major is false: because excommunication from the Church and Kingdom of Christ, whereas it is a most grievous punishment, it requireth a far greater excuse, than any bodily punishment. Object. 6. The Ministers cannot shut men out of the Kingdom of God: Therefore Paul commandeth them no such matter. Ans. To the Antecedent we answer, that they indeed cannot by their own authority; but they can in Christs name, according to the Apostles direction: When ye are gathered together, and my spirit, in the name of our Lord Jesus Christ. Again, they cannot cast men out of Gods Kingdom: but they both can and ought to denounce rejection unto such as God professeth in his word that he doth reject. For, to excommunicate, is nothing else, but by denouncing to obstinate offenders their rejection from God, to subscribe unto Gods divine censure.
He praiseth them therefore, because they obeyed. Wherefore, before repentance, he forbiddeth, That they company not together with the excommunicated person.
Now this the Church not only can, but ought also to do. Therefore Paul reprehended the Corinthians, because they excommunicated not the incestuous adulterer, but expected until they were admonished hereof. Therefore he reprehendeth them, ⟨p. 497⟩because they had swerved from the common rule, that is, performed not the known and ordinary office of the Church, that, according to the commandment, they should account of him as of an heathen or publican. Obj. 7. Paul commandeth, that he should be delivered to Satan for the destruction of the flesh: But the word [Greek or Hebrew], importing destruction, signifieth every-where in Scripture violent death: Therefore here in this place also is insinuated a miraculous slaying of the body by Satan, that the soul might be saved. Ans. It appeareth out of the circumstances, that destruction here signifieth the mortifying of the old man: for the opposition of the flesh and the spirit, and the very phrase is most usual with Paul in this sense. The whole scope also of the matter ratifieth the same; for he will, that he should be delivered unto Satan, that the flesh may be mortified, and the spirit saved: that is, that he may be converted in this life, and saved in the life to come. Therefore his meaning is not, that he should be miraculously destroyed, and deprived of life. Rep. But no man can be delivered unto Satan for his conversion, or the mortification of the old man in him. Ans. It is true, that this delivery and giving over to Satan, of it self, worketh no such effect, but by accident; that is, it is of Gods mercy that the elect are reformed by chastisements. And in the same sense wherewith they press this reply, may we overthrow their own interpretation: because Satan also slayeth no man, that his soul might be saved. Obj. 8. If he would have had him excommunicated, he would have expressed his intent more plainly. Ans. We are not to respect only the plainness of any speech, but the purpose, force, and vigour thereof. Here greater perspicuity needs not, because the Corinthians understood what he meant, else had he unjust reproved them. Object. 9. Whom Paul had willed to be noted by a letter, 1him 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 cannot stand together:
Now this the Church not onely can, but ought also to doe. Therefore Paul reprehended the Corinthians, because they excommunicated not the incestuous adulterer, but expected untill they were admonished hereof. Therefore he reprehendeth them,
But to excommunicate one and 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 account him for a brother, are contraries, and so cannot stand together; except, Not to account, and, To account for a brother should be all one. Ans. There is an ambiguity and diverse understanding of these words, To account for a brother: seeing there are degrees of brother-hood. Wherefore the contrariety is not here of force; for all men are brethren, both Christians and Turks: But Christians nevertheless, though 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. 2. It is a fallacy of taking that simply and wholly to be true, which is true but in part: Account him for a brother; that is, in love, desire, and hope of saving him, but not in reckoning him amongst the sons of God, and members of the Church, until he repent. 3. He saith not,* Account him for a brother; but,* Admonish him as a brother: that is, as him who sometimes was a brother; and who, if he repent, must again be reputed a brother. For they are not altogether deprived of all hope of salvation, who are excommunicated, but that they may return again by repentance, and be included under the same hope. Now Paul useth this phrase, because he would that love and hope of amendment should be the rule of reproof. For a brother admonisheth a brother friendly, and to a good end. Object. 10. What Paul did, that are not we to follow: 3Paul did excommunicate Hymenaeus and Alexander without the Churches consent: Therefore we must excommunicate no man. Ans. The Major proposition is false, if it be generally understood. Repl. The Major is thus proved: What Paul did by his Apostolic authority, that are not we to follow: But he did this by his Apostolic authority. Now the Minor is proved by Pauls words: I have delivered, saith he, Hymenaeus and Alexander unto Satan:
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,1 Blessed are they that hunger and thirst after righteousnesse. Except these things be granted, there will be no pure Church in the world. We may seem now to have sufficiently assoyled this objection: but yet further also we deny the Minor:
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 neverthelesse infringed; because in those Churches the Word and the Sacraments are rightly administred, according to the other signification, whereof we spake before. Here Ursine alledged a saying out of Chrysostome; Chrysostome saith, If any wicked person come unto the Lords Table, give not unto him the Lords Sacrament, the body and bloud of the Lord: if he will not beleeve, signifie 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 yeers 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 Sathan. And, Whom I have delivered unto Sathan. ⟨p. 492⟩Objections against the Word or Scriptures alledged for proofe 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 formall 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:
Chrysostome be it spoken) because it is witnessed by their stories, that their civill jurisdiction and lawes were taken from them by Herod the Great:1 and Josephus writeth, that the whole Councell 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 lawfull for us to put any man to death: which thing Pilate also himself confirmeth, saying,2 Knowest thou not, that I have power to crucifie 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 lawes 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 lawes, because hee permitted them to observe their own lawes and rites in religion.3 I will (saith Claudius the Emperour) that their lawes be no longer infringed through my predecessour 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 Councell was taken away by Herod the Great: Therefore before time they had civill jurisdiction, and at that time, when Christ commanded to signifie it unto the Councell, they had none but the civill. Wherefore, by consequent, it was to be signified to the civill Senate: for that there was no councell but the Civill. For, in all, there were three councels or assemblies: 1. Of the whole kingdome, as the high courts of Parliament in England. 2. A lesse councell, which was the Senate of the city of Jerusalem: and that was civill and ecclesiasticall. 3. The Triumviri. All these were civill. The Councell then was civill. Christ sendeth to the councell. 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 cleere that Herod the Great died before Christ began to teach. Ans. 2. The councell was civill, but not only civill: for it had also Ecclesiasticall power, because it handled and decided matters of religion. It consisted of Pharisees and Scribes, of Divines and Lawyers:
Therefore, To account one for a publican, is not only to think in mind, but also to pronounce him an aliant from the Church, and to excommunicate him. Objections against the example of the Apostles excommunicating, alledged, 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 wayes: Some simply deny, that the Apostle speaketh of Excommunication, when he saith, He that hath thus done, let him be delivered unto Sathan: For, say they, to deliver unto Sathan, is not to excommunicate, but by some miraculous punishment through Sathans means to cut off, or at least, curse and banne him, and deliver him to Sathan to be tortured; yet so, that hee 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 signifie 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, Yee 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 hee should wrongfully reprove them for not shewing 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 hee will, that the incestuous person be delivered unto Sathan for the destruction of the flesh, 3that the spirit may be saved in the day of the Lord Jesus: that is, he will have him so dealt withall, that notwithstanding he might live and repent, that his flesh might be tamed with true contrition, that the old man might be mortified, and the new man quickned. Wherefore the Apostle would not that he should be slain. 4. He speaketh of the separating and exiling him from the Church, when he saith, Purge out the old leaven.
Company not together with fornicators. With such a one eat not. All these speeches intimate a separation, not any mortall 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 Sathan; because they are conversant and resident in his kingdome, as long as they repent not. ⟨p. 495⟩1They who maintaine the later opinion, alledge a false cause, when they say, that Paul therefore would have the incestuous person excommunicated, because then there was no Christian Magistrate. For Paul rendreth farre different reasons hereof, which continue in force unto this day: §11. The Commandement of Christ, When yee 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 Sathan, 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 lumpe? For, Christ our Passeover 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 maliciousnesse and wickednesse; or at least, if we cannot cast it all out, yet that we professe 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 reade, that the Church did therefore excommunicate wicked persons, because it wanted a Christian Magistrate. For the duties of the Church and of the Magistrate alwayes were, and yet remaine distinct. It is certaine then, that the Apostle speaketh of Excommunication, when he saith: Deliver him unto Sathan. 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.
Nathan excommunicated not David an adulterer: Therefore Paul excommunicated not the incestuous person. Answ. David repented after the first warning; therefore he ought not to be excommunicated. Paul also speaketh with condition of repentance: Put him away; to wit, if he repent not, or hath not already repented; on which repentance he commandeth that he be received againe. This condition we must necessarily understand; because that Christ would, that certaine degrees of admonition should first be practised, and God at any time receiveth the penitent into favour. The Theefe on the Crosse is not excommunicated, but upon his repentance, received of Christ.1 If thy brother shall sin against thee untill seventy times seven times, thou shalt forgive him. Wherefore not offenders, but obstinate persons, of which sort David was none, are to be excommunicated. Object. 2. Christ excommunicated none: Therefore Paul did it not, neither ought the Church to excommunicate any. Ans. The consequence is not good, to argue from the deniall of the fact, to the deniall of the right and lawfulnesse of the fact. The argument is no better than this: Christ baptised none: Therefore Paul might not, and the Church may not baptise any. For Christ indeed baptised none, but he commanded his Apostles to baptise all Nations. So likewise he excommunicated none, but he commanded the Church to excommunicate the rebellious and obstinate.2 Let him be unto thee as an Heathen. Leave thy gift at the Altar, &c. Philip said to the Eunuch, Thou maist be baptised, if thou beleevest with all thine heart: Therefore he had not baptised him, if he had not beleeved. Object. 3, Paul saith, Ye have not *sorrowed, that he which hath done this deed, 4might be put from among you: Therefore they should have prayed, that God would miraculously take him away by the Devill. Answ. Yee have not sorrowed, signifieth, ye have not been earnest in taking away that scandall, which should be removed from you: from you, I say; because in the end Paul saith, Put away from your selves that wicked man. Therefore these words, That he might be put from among you, signifie, that he was to be cut off, not by Sathan, but by the Church. Repl. Paul useth the same word of himselfe: 5I shall *bewaile many of them which have sinned already, and have not repented, &c.
Here, to bewaile, signifieth not to be carefull of removing a scandall from the Church: Therefore neither in the former place. Answ. We answer out of the text: In that place he saith, If I come againe, I will not spare: 1Where he noteth the cause of this his griefe, in that he is constrained to punish severely the obstinate; that is, in the end to excommunicate them out of the Church. Object. 4. The Apostle expoundeth himselfe, that he did not enjoyne the Corinthians to ⟨p. 496⟩excommunicate the incestuous person, when he saith: 2It is sufficient unto the same man, that he was rebuked of many: Therefore those words; Account him for a Heathen and a Publican: and, Put him away from among you▪ signifie onely a rebuking. Answ. This reason deceiveth by a fallacy of consequent; because a generall rule is not builded upon an example. For because here was need of rebuking only, seeing the party repented; it doth not therefore follow, that alwaies the same only is required. Repl. What they did, that Paul commanded: But they did only reprehend and rebuke: Therefore Paul commanded them onely to reprehend him, when he commanded them to put him away from among them, and to deliver him up to Sathan. Ans. Paul commanded, that they should reprehend him, 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 and rebuke him. Wherefore it doth not follow, They only reprehended him: Therefore Paul commanded them only to reprehend him. This is a true answer unto the former reply: but there is another also cleere and manifest. For the Greek word (which the Apostle here useth) signifieth not only reprehension and rebuking,3 but also that excommunication, which is by words only. §1And in this sense not onely it may, but also must be taken: because he saith; So that now contrariwise yee ought rather to forgive him. Therefore he was now excommunicated, and not as yet received, but to be received. §2Neither was he only reprehended and rebuked, but also cast out and rejected.4 And when also he saith, Of many, hereby is confirmed, that by the name of the Church, whereof Christ speaketh, is not understood the common multitude, but the chiefe Governours of the Church. Againe, For this cause did I write (saith the Apostle) that I might know the proofe of you, whether you would be obedient in all things.
But to excommunicate one and 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 account him for a brother, are contraries, and so cannot stand together; except, Not to account, and, To account for a brother should be all one. Ans. There is an ambiguity and diverse understanding of these words, To account for a brother: seeing there are degrees of brother-hood. Wherefore the contrariety is not here of force; for all men are brethren, both Christians and Turks: But Christians neverthelesse, though 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. 2. It is a fallacy of taking that simply and wholly to be true, which is true but in part: Account him for a brother; that is, in love, desire, and hope of saving him, but not in reckoning him amongst the sons of God, and members of the Church, until he repent. 3. He saith not,* Account him for a brother; but,* Admonish him as a brother: that is, as him who sometimes was a brother; and who, if he repent, must again be reputed a brother. For they are not altogether deprived of all hope of salvation, who are excommunicated, but that they may return again by repentance, and be included under the same hope. Now Paul useth this phrase, because he would that love and hope of amendment should be the rule of reproofe. For a brother admonisheth a brother friendly, and to a good end. Object. 10. What Paul did, that are not we to follow: 3Paul did excommunicate Hymenaeus and Alexander without the Churches consent: Therefore wee must excommunicate no man. Ans. The Major proposition is false, if it be generally understood. Repl. The Major is thus proved: What Paul did by his Apostolick authority, that are not we to follow: But he did this by his Apostolick authority. Now the Minor is proved by Pauls words: I have delivered, saith he, Hymenaeus and Alexander unto Sathan:
