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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.
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 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 owne judgement. Answ. Well; I account him so, because he heareth not the Church. But, Not to heare the Church, and, To be a publican and estranged from the Church, are not these all one? But I adde another thing which admitteth lesse questioning. He saith not onely 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 meane 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 speciall 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 alledged 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 publikly determine of him, whether thou maiest 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 publick 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, 4
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:
But our Ministers and Pastors of Churches cannot do this: Therefore it must needs be, that Paul ⟨p. 498⟩did it of special authority. Ans. This whole reason I grant. We must not follow his example, if he did it alone. But hereof it followeth not, Therefore we may not excommunicate: for so, more is in the conclusion then in the premisses. And again, the Minor may be denied; because in the text alleged, it is reported only that Paul did it, not in what sort and what manner he did it, whether alone, or with others.
But our Ministers and Pastours of Churches cannot do this: Therefore it must needs be, that Paul ⟨p. 498⟩did it of speciall authority. Ans. This whole reason I grant. We must not follow his example, if he did it alone. But hereof it followeth not, Therefore we may not excommunicate: for so, more is in the conclusion then in the premisses. And again, the Minor may be denied; because in the text alledged, it is reported only that Paul did it, not in what sort and what manner he did it, whether alone, or with others.
After the Treatise of mans Misery, and of his Delivery thence by Christ, the doctrine of Thankfulness hath his necessary place: 1. Because it concerneth Gods glory; seeing the principal end of our Redemption is our thankfulness; that is, our acknowledging and magnifying of Christs benefits. 2. For our comfort, which consisteth in our delivery: and deliverance pertaineth not but to those who desire to approve themselves thankful. 3. That hence we may yield unto God his due and lawful worship: for God condemneth all mans will-worship. We must therefore declare out of Gods word the nature of true thankfulness, which is the due worship of God. 4. That we may know that all our good works are thankfulness, and not merits. Now,1 in general, Thankfulness is a virtue acknowledging and professing the person of whom we have been interested, and the greatness of the benefits we have received, with a desire of returning and performing again to our benefactors all honest and possible duties. It comprehendeth in it truth and justice: Truth, because it acknowledgeth and testifieth the benefits that are received: Justice, because it endeavoureth to render condigne thanks for good deserts.2 So then, Christian gratitude, which is here handled, is an acknowledgement and profession of our free redemption from sin and death by Christ, and an earnest desire to decline and avoid sin, and all displeasure of God, and to order our life after his will; to crave expect, and receive all good things by true faith from him alone, 3and to render all possible thanks for benefits received at his hands. Two parts there are also of this gratefulness; Truth and Justice: Truth acknowledgeth and testifieth the benefit of free redemption and yieldeth thanks unto God for it. Justice offereth up unto God such recompense as he requireth, which is nought else but a true worship of him, obedience and good works. Unto truth belongeth the doctrine of prayer; and the doctrine of good works is referred to justice. Now the fountain of all these is, Mans conversion unto God: for the works of the regenerate only are good and acceptable to God; and Gods law is the rule of good works. Wherefore in this third part of Catechism, Mans conversion to God, and The law of God is largely handled. So that these four Common places principally appertain to this part, Of Mans Thankfulness;
The Common place of Mans conversion, of Good works, of Gods law, and of Prayer. The order and coherence of these Common places may be gathered also on this wise:
Out of the diverse and manifold doctrine of the two former parts we have learned,1 that we are not through any merit of ours, but of Gods mere grace, by and for Christ, redeemed from sin and death, and even from all evil both of crime and pain: whereof it followeth, that we should be thankful for this exceeding benefit bestowed by Christ upon us. But we cannot show and approve our selves thankful to God, except we be truly converted: for whatsoever is done by them which are not converted, is done without faith, and is therefore sin and abomination before God. First therefore, those things which are spoken of Conversion, are in few ⟨p. 499⟩words to be expounded. Then ensueth the common place of good works: for by them we declare our thankfulness towards God; and true conversion cannot stand without good works. Afterwards is adjoined the doctrine which entreateth of the law, whereby we learn to know good works: For those are truly said to be good works, by which we worship God aright, and show our selves to be thankful; which are done by faith, according to the rule and prescript only of Gods law. Because God will chiefly be worshipped of us, and magnified by invocation; and for this cause we show our thankfulness most of all by prayer and thanksgiving: at length the common place of prayer shall be lastly annexed. These things we purpose to declare briefly, and in order here following.
Out of the diverse and manifold doctrine of the two former parts we have learned,1 that we are not through any merit of ours, but of Gods meer grace, by and for Christ, redeemed from sin and death, and even from all evill both of crime and pain: whereof it followeth, that we should be thankfull for this exceeding benefit bestowed by Christ upon us. But we cannot shew and approve our selves thankfull to God, except we be truly converted: for whatsoever is done by them which are not converted, is done without faith, and is therefore sin and abomination before God. First therefore, those things which are spoken of Conversion, are in few ⟨p. 499⟩words to be expounded. Then ensueth the common place of good works: for by them we declare our thankfulnesse towards God; and true conversion cannot stand without good works. Afterwards is adjoyned the doctrine which intreateth of the law, whereby we learn to know good works: For those are truly said to be good works, by which we worship God aright, and shew our selves to be thankfull; which are done by faith, according to the rule and prescript only of Gods law. Because God will chiefly be worshipped of us, and magnified by invocation; and for this cause we shew our thankfulnesse most of all by prayer and thanksgiving: at length the common place of prayer shall be lastly annexed. These things we purpose to declare briefly, and in order here following.
Answ. Because, after that Christ hath redeemed us with his blood, he reneweth us also by his Spirit to the image of himself: that we, receiving so great benefits, should show our selves all our life time thankful to Goda, and honour himb. Secondly, that every of us may be assured of his faith by his fruitc. And lastly, by our honest and good conversation, may win others unto Christd.
Answ. Because, after that Christ hath redeemed us with his bloud, he reneweth us also by his Spirit to the image of himselfe: that we, receiving so great benefits, should shew our selves all our life time thankfull to Goda, and honour himb. Secondly, that every of us may be assured of his faith by his fruitc. And lastly, by our honest and good conversation, may win others unto Christd.
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:
