Selected quad for the lemma: scripture_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
scripture_n	add_v	speak_v	word_n	2,779	5	4.2992	3	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A84062	The nullity of church-censures: or A dispute written by that illustrious philosopher, expert physician, and pious divine Dr Thomas Erastus, publick professor in the University of Heidelbertge, and Basil. Wherein is proved by the holy Scriptures, and sound reason; that excommunication, and church-senates or members, exercising the same, are not of divine institution; but a meere humane invention.	Erastus, Thomas, 1542-1583.	1659 (1659)	Wing E3217; Thomason E1783_2; ESTC R209663	63,863	128

not easily see a Jew going to Law with a Jew before the Christian Magistrate XLVII Therefore this command doth not belong unto all men say ye but to them that live under an impious Magistrate I answer That the first part thereof to use means to be reconcil'd before they come before a Judge doth belong to all Christians but the last part thereof hath only power when godly men live under a Magistrate that is no Christian therefore the Apostle Paul likewise exhorts the Corinthians that they would choose some amongst themselves which should deside their controversies lest they should be compel'd to go to suit before a prophane Magistrate who doubteth but that it was lawfull for the Corinthians if there were any who would not stand to the Sentence of these Arbitrators or of the injurious persons was nothing better for their Sentence at last to come to the Roman and Heathen Magistrates indeed Paul when he saw himself unjustly pressed with the Jews did appeal to Caesar Acts 25. which fact he did declare Acts the last that he might excuse himself to the Jews that lived at Rome He shall understand and see all these things more clearly and plainly that will take the pains to conferre diligently Lev. 19. Eccles 9. and 1 Cor. 6. with this Chapter of Matthew and he shall observe how fittle all things shall answer one another chiefly he that shall intentively marke the words of Paul and Christ concerning the last part which because they had not place under Moses and the Ecclesiasticks because the Jews then did not so obey any former Prince as they did afterwards the Romans therefore these men were deservedly omitted by both XLVIII And hitherto indeed as I believe it will easily be consented unto by all that Christ did speak of a Church which then was in being and extant in Judea but presently they fall together by the ears when they inquire what Christ meant by the word Church for sometimes it s put for the meeting and multitude of the people sometimes it s put for the Senate and Elders that did governe the same After this manner we find the Hebrew words taken which signifie the Church and the Meetings or Congregation which the Septuagint express by the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Numb 35. Josh 20. Psalme 82. and elsewhere But there are solid Arguments to prove that Christ in this place by the word Church will not have us to understand the multitude and common meetings of the Jews but the Jewish Magistracy or Senate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The first is that it is clear that Christ did not innovate the forme of Judicatories and government which were administred according to the Laws neither that he did any thing or permit his Disciples to do any thing against those things which Moses had rightly appointed Pointed at the command of God But Moses commanded such cases to be proposed to be judged not by the multitude but by the Senate of every place or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which used to sit at the beginning in the Porch of every Towne If Christ had thought to have institute any thing against this apointment of Moses here his Disciples would not have been a little offended with the matter which though their whole life were most strict observers of the Law let every one thinke with themselves how much every one would have triumpht if they could have accused Christ of this crime that to wit he had incited the people against the Magistrate contrary to the Doctrine of Moses what more illustrious pretext could they have wisht to accuse him as a seditious person then if they could prove that he against the appointment of God did aslay to arme the people against the Magistrate to admit the examination of witnesses to give the power to them to call before them whom they would to give them the power of cognoscing and judging of causes the other reason is that Christ commands us to tell it to that Church which hath the power to call the accused person before it to hear the cause examine the witness therefore he in the second admonition he bids us joyn 2 Cor. 3. That the fact may be lawfully proved and to conclude of pronouncing and judging but these things cannot be done from the croude and multitude except they chose some men which may moderate all things as no man is ignorant of it for it behoveth that that convention to be very little which without Senators by it self is able to expect such matters and causes for this cause some men rightly judge it that if this precept of Christ were understood of the whole meeting or company it could have no place but where the Church did consist of very few Members therefore seeing they that proceed after this manner are no other but the Senate or Synedrium It again appeareth that Christ did not command us to tell it to the croude but to the Synedrium but indeed in Christs time the people had not power to choose unto themselves a Magistracy and Princes wherefore tt behoveth us by the Jewish Church to understand the Senate as it is clear by what is said before that the Disciples did so Therefore if by the Chureh we understand the multitude it self it behoveth us to tell it to such a Church which hath the power to chose to it self such a Senate as the Senate of the Jews were at that time but our Churches have not power to choose such a Senate as the Synedrium of the Jews was yea the people of the Jews themselves in Christs time had not that faculty as is said a little before To this let us adde That the Scripture when it speaketh of the multitude useth almost the words of people of multitude of croude of the Children of Israel or some other words signifying the same thing As when it is written that any thing is done or said in the whole Synagogogue or the whole Congregation I will pass in silence that this form of speaking i● at this day usuall for we say we have told any thing to the Empire or Republick which we have proposed to the Emperor or other governours of the Empire or to the Senate of the Republick we say they are rewarded by the common wealth who receive any gift from the Senate thereof their phrases are so usuall that it is a wonder that they have been obsereed by so few in this place The sum of all is Christ did not change the custome of his own time neither did he change any thing in Judicatories as likewise the Disciples seem to suspect no change nor renovation Wherefore he commanded them to tell the Synedrium before they went to the Heathen Magistrate XLIX But it appears out of the holy Scriptures and Histories that that Synedrium was a lawfull Magistrate and that in the time of Christ it did yet return and exerce the power of this word Those things that are read in the History of

A Humane Invention The I. Position THe word Excommunication seemeth to be taken out of the tenth Chapter of the 1 Corinthians And to signifie a removall from that Commiunion which in that place is called the Body of Christ And indeed at this time Excommunication is defined by almost all to be An exclusion from the fellowship and Communion of Believers II. There is a twofold fellowship of Believers The one is internall and spirituall The other externall or visible and politick The third sort of which some of the late Romish-Catholicks do mention is neither fitly feigned nor belongeth at all to our present purpose III. And the difference betwixt these two is so great that he which is comprehended within either of them is not likewise necessarily included in the other For as that man may be a Member of Christ that is unjustly thrust out of a visible Congregation or is compelled to live and lurke amongst Infidels So all they that are of a visible Congregation are not also the lively Members of Christ whence it follows that these matters may be different which tye us to the one and not to the other and which divide us from the one and not from the other IV. And indeed we are made Members of Christ that is we are joyned to the internall and spirituall society of Christ and of the faithfull by Faith alone which worketh in Charity and we fall from this fellowship only by Infidelity Therefore none can ingraff us in or loppe us off from this except only he that can give us living Faith and can take again the same from us V. But we are made Consorts of the externall and visible Church by the profession of the same Faith by the consent we give to the same Doctrine and by the using of the same Sacraments In whatsomever Person these three are found he is so long as they are found in him accompted for a Member of the externall Congregation of Believers although he never attaine to the inward Communion of the spirit and mind VI. Therefore he that is thrown out of the externall Communion of the Church that is He that is excommunicated Is debarr'd either of all these three or of two of them or only of one But not any ought to be debar'd of the two former that is from professing of the Faith and approving the Doctrine under which the hearing of the Word or Doctrine is comprehended of Christians but rather all men are to be invited and by all meanes possible are to be induced thereto Wherefore it remaineth That he that is Excommunicated is debar'd from the sole of the foresaid three participation of the Sacrament we will consider afterwards whither the deniall of private converse doth inseperably adhere unto this or may be seperate therefro But this is certain that not any other punishment belongeth to the essence of Excommunication for the same may be inflicted upon Persons that are not excommunicate and may not be inflicted upon the Excommunicate VII Therefore Roman Catholicks have not rightly besides this Excommunication which they call the lesser and have most properly defined it to be only a deniall of the Sacrnments added moreover an other which they term the greater Excommunication and Anathema And have against the clear sense of Scripture defined it to be an interdiction of Churches private Commerce and all other lawfull converse because the Apostle in the 1 Corinth 14. openly sheweth that neither the Heathen nor any other Persons whatsomever were forbidden from the hearing of the Divine Word from the Readings Thanksgivings and Prayers of the Christians VIII It appeareth from what hath been said that Excommunication is nothing else then a solemne and publick interdiction of the Sacraments and chiefly of the Lords Supper which the Apostle especially calleth a Communion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as was said in the beginning The Elders taking notice and voycing the same before whereby they that sin may repent and again be admitted to the Sacraments IX Here then ariseth a Question Whither any man for committing of a sin or living in filthiness should be removed from the use and participation of the Sacraments he being desirous to receive the same with other Christians The Question here is moved concerning him that professeth the same Faith with us that hath entred the same Church by Baptism and doth not dissent therefrom in Doctrine as we laid it down in the fifth but erreth only in life and manners This then is demanded Whither in the holy Scriptures there is extant either any Precept or example whereby it is commanded or taught that such should be removed from the Sacraments X. Our Answer is that there is not any such extant But rather that contrary both Examples and Precepts are to be found every where in the Bible For we find it written by Moses Exod. 12.23 24. Numb 9. Deut. 16. That every Circumcis'd Male should appear thrice every year before the Lord To wit in the Feast of unleavened Bread in the Feast of Weeks and that of Tabernacles For that Law commandeth strangers also if they be Circumcis'd to celebrate the Passover together with the Jews And likewise it is commanded that the unclean and they that are travelling should upon the same day of the second Moneth and after the same manner eate the Passover with the Jews And it is moreover added that he shall be put to death that shall neglect the Celebration of the Passover viz. he that neither travelleth nor is unclean Wherefore God hath willed and commanded all the Circumcis'd to Celebrate the Passover Neither hath he excluded any from this Sacrament or from other Rites Ceremonies or Sacrifices except uncleane Persons XI In Leviticus there are diverse Sacrifices commanded for diverse sins whither they be committed by ignorance or error or willingly and wilfully by which these sins should be expiate by them that have committed them Likewise God commandeth Deut. 14. That all without excepting of the wicked should at Jerusalem eate their Tenths before the Lord and he addeth the cause that so they might learn to fear their Lord Jehovah all the daies of their lives Therefore the Sacraments were Incitements to Piety and therefore none were debarr'd therefrom but all so much the more invited thereto XII Verily we do not read that any Person at any time amongst the Jews was for the foresaid cause forbid by the Priests Levites Prophets Scribes or Pharisees to come to the Sacrifices Ceremonies or Sacraments The High-Priests and Pharisees esteemed Christ and his Apostles to be most wicked Persons But we do not find during Christs Life or after his death that ever they went about to debarre them of the Sacraments and Sacrifices instituted of God yea neither did they chase any Publican Jew or any other Circumcis'd Person that liv'd impurely from the Temple or Ceremonies for they were not ignorant that the Law permitted them not to do it They reprehended indeed Christ Mat. 9. that he did

so they had the gift of striking as appeareth in the 5.13 of the Acts for this cause we do not read that the Apostle ordained any men who were commanded to exercise this power Wherefore the Apostle writes in divers places that he would come with authority that he would become sharp and rigid that he would act according to the power given him of God that he would come with a rod he commandeth that the sinners may be signified to him by an Epistle But he commandeth in no place this to the Presbyters that is no doubt that this power was then given to the Apostles and to none other Hitherto it belongeth that which he writeth 1 Tim. 1. of Hymeneus and Alexander that he not the Church not the Presbytery not any other had delivered them to Satan LIX By circumstances and arguments I have evidently shewn that to deliver to Satan was another thing then to keep back from the Sacraments which now I shall more clearly demonstrate from the words themselves also and from the propriety and nature of the speech First The Apostle doth not say why have ye not interdicted this wicked man the use of the Supper but he saith this why have ye not sorrowed that is why have ye not besought God by your sorrow and Prayers that he would take away by whatsomever means this man from amongst you Augustin in his 3. Book against Parmen so interpreteth this place but saith he that he may be taken away with sorrow that is that the sorrow of the lamenters might ascend unto God and he might take away this work from the midst of them as he thought fit he expoundeth after the same manner of way those words which the same Apostle hath in the 12. Chap. concerning sorrow they agree likewise with Augustin and with the truth who thinks the Apostle alludes to the place 1 King 21. out of which place we conjecture that this custome was kept by the Antient Jews that they should search out enormeous crimes by Fasting Praying and publick sorrow and being found out they did not punish them according to the Law Wherefore seeing the Church wanted the Sword he did exhort them that they should obtain from God that they should be taken out of the middle of them which is farre different from that which we call to Excomunicate any man Moreover by what fit Author will they ever shew unto us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be taken o●t from the middle of you is the same that to be debard from the Sacrament is he is only properly to be said to be taken out of the middle that is put to death For albeit he that is banished may be said to be cast out of the middle of others nevertheless this is neither usuall nor a proper speech amongst the Grecians or at least it is not sound to be set down in the holy Scriptures but if he commanded him to be thrust out of the society of the faithfull what needed publick sorrow and besides he should have been sent unto the Gentiles But that which is added is against this that his soul may be safe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which could not be safe out of the Church If you say that he was only removed from the Sacraments and private commerce he was not taken out of the middle of them for I believe that no man will ever demonstrate that the Apostle commanded him only to be kept from the use of the Sacraments and from the private diet and society of the Christians Therefore this is stitched to the Apostles words which can be shewn he never thought of indeed I believe that there is not any that is acquainted with the holy Scriptures and their more ancient Interpreters that would doubt but that the Apostle borrowed this sentence and therefore these words from Moses in Deutronomy for it is put by Moses for killing and for no other thing in the 17 19 21 22 24 Chapters of that book in all these places the same words are found when in the 13. Chap. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath put on the same sense and meaning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is impossible then that to take out of the middle should signifie in this place Excommunication as now Excommunication is taken Thirdly It seems by the Text that that miserable man did not persevere in that wickedness for he saith hath done this deed And concerning him that hath so done this deed which prove that he hath done it but does not shew that he doth it still So he seemeth to desire that he may be punished for the crime that is already committed as God hath commanded to be done and a good Magistrate useth to do Indeed when he saith that his soul may be safe he seemeth to have known that he was penitent for the fact For how could he have written this else of him of whose mind concerning the crime he was not yet informed of Fourthly He faith that he hath resolved to deliver such an one unto Satan for the destruction of the flesh that the spirit may be saved in the day of Jesus Is it not yet known what the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie who ever found this Verb put either in prophane Writers or in the holy Scriptures as it is put here and that it did not signifie the same that to concede to permit to give over doth signifie the person that gives doth precede the person to whom it is given doth follow and that which is given is also a person and last this is added also for which and for what end it was given the Speech is such as if I should say I would deliver my son to a Master for instruction or correction what man will doubt but he that heareth a man speak thus doth think but that he delivereth his son to the power of the Master that he may instruct him or chastise him he that desires to see examples let him looke to thee 1 Tim. 1. Acts 27.28 Matth. 5.18 27. Mark 13. John 19. and is most like to that that is contained Matth. 24. they shall deliver you up to be afflicted and Mark 13. the Brother shall deliver up the Brother to death and 2 Pet. 2. delivered them unto chains of darkness to be reserved unto judgment and in the Book of Job 2. God speaketh to Satan in these words Behold I have delivered him up to thee but only save thou his life Doth not these places teach that they were delivered up to be afflicted to be kild to be condemned the summe is not any shall ever be able to shew that such a phrase is put for that which is to be debarred from the Sacraments except the perishing of the flesh and the forbidding of the Sacraments be the same thing Fifthly It is impossible that this Noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 can be shewn to be put in the New Testament for the punishing of the lust of the flesh