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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
scripture_n	apostle_n	doctrine_n	prove_v	3,310	5	5.9535	4	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

private Tables men discourse of any thing whatsomever neither is he not only corrected that hath sineed if he thinke that he is also dear unto all after his sin as before but likewise others are more easily corrupted But if he see himself to be avoided and fled he cannot but think for what that is done and resolve to live a new life lest he should be desparaged by those who loved him before Therefore as the deniall of private commerce doth fright us from uncleanness and vices so familiar living together doth cherish and nurse the same in us But the receiving and denying of the Sacraments is a thing of a far different nature from this for the frequent receiving of them doth not at all so confirme and nurse vice as private familiarity for in the Temples where they are administred there is no conferences of private and vain things but the Word of the Lord is Preached Therefore when men hear that Christ hath died for them and that he requireth for that benefit publick thanksgiving and that he is not a worthy guest that hath not tried himself rightly but that they all have judgment to themselves that unworthily eat thereof Then he that hath resolved with himself to come unto the Lords Table whatsomever a man he was before will be compeld to thinke with himself what God would have done and how afterwards he may so lead his life that it may be acceptable unto God He that is deprived of this invitation becomes alwaies worse but never becomes better for which cause nevertheless it seems that God appointed and commanded so many Sacrifices Ceremonies and Oblations Truly the Apostle never commanded those men to be debard of the Sacraments with whom good men were not suffered to live familiarly And when in another place he desireth that such men should be signified to him by an Epistle he doth not lay this upon the Elders that they should Excommunicate them or keep them back from the Sacraments all which do manifestly prove that they are in a grosse mistake that do think the Apostle doth either appoint or approve of Excommunication in this place LXVII But nevertheless say they the Church ought not to be polluted with communion of evill men therefore it is needfull that good men should be without dissimulation separate from evill men Ianswer this That evill men cannot defile good men in the use of these Ceremonies that are appointed by God so long as they do not follow their nature and manners For neither the Prophets nor the holy Kings and Judges nor John the Baptist nor Christ himself nor his Apostles afterwards were defiled when in the Temple they were present at the same Sacrifices with men of most wicked lives and did receive with them the same Sacraments That generation of Vipers did not defile Christ when together with them he was Baptized with the same Baptisme by John and Judas presence at the last Supper did not defile either Christ or his Apostles albeit he was both a Thief and thinking how to betray Christ and had received money therefore The Apostle Paul doth not command us that the celebration and usurpation of the Sacraments we should one examine another and that we should look about if there be any there present that can defile us but he commandeth thus that every man should examine himself and not others LXVIII Hitherto it hath been proved by me effectually and truly that no Circumcised Person before Christ were forbidden to come to the Ceremonies and Sacraments instituted of God by Moses for the offences of the life and manners and together with this I shew that it was not lawfull for any even to do the same Afterwards it was demonstrate by reasons and the evident Testimonies of the holy Scriptures that neither Christ nor his Apostles did teach or do any otherwise Moreover I thought this also that what was brought by these of another judgment could not at all patronize their opinion wherefore now I see nothing that can further hinder me that I should not rightly and truly conclude that this Excommunication which debarreth Christians from the Sacraments only because of the uncleanness of their lives was not commanded by God but was invented and feigned by men For it is so far from truth that it can be shewn that it is founded in the Holy Scriptures that rather the contrary of it can be proved LXIX Therefore some men will say Will you then condemn so many holy Bishops which immediately after the Apostles times began to Excommunicate vile persons I answer It is one thing to improve the Doctrine and another thing to improve the man Many learned and godly men of our age have pondred and confuted the Catholick errors as I may call them of the Ancients as limbum patrum in Hell the fire of Purgatory the intercession of Saints Exorcisme and Baptism the single life of Priests unction in Baptism and death Prayers for the dead and in this present cause satisfactions Notwithstanding I do not remember that any of them have been accused therefore because they condemn the Ancients If they would have had this Excommunication thrust upon the Churches as a Law published by God I do not praise it Albeit I do much praise and approve of their study and good will in the mean while For by this meanes they studied seeing they could meet with no other better meanes hereby to bridle the wantonness of wicked men And most part also as we see to be done even this day did follow that publick custome received by all neither came it ever in their mind to inquire whither it was a thing agreeing to Scriptures or no. LXX Concerning the originall of this Excommunication I can bring nothing now that is certain except the 200. years after Christ that I find some such thing first to have been asseyed and done for more then 100 and 50. years I find not any to have been excluded from the Sacraments for the uncleanness of their life These that are versed in reading of the Fathers and in History perchance can affirme something more certain He that will attentively read those things which are left written by Socrates in the 5. Book and 19. Chapter of this Ecclesiastick History will I believe suffer themselves easily to be perswaded that this custome of Excommunication was introduced into the Church about Novatus time Notwithstanding Sozomenus in his 7. Book and 16. Chap. relateth another cause of the institution hereof But we also read that Victor Bishop of Rome about the 200. year of our Lord forbid them the use of the Supper that would not forgive injuries I have observed that before this time the communion was denied only to Hereticks and to such as was averse from Religion but however this be yet that is certainly known that excommunication was therefore brought into the Church that there might be in it some bridle to and punishment of vice Afterwards when the Church now had gotten

dealt with them Neither was I deceived in my opinion for of my greatest friends as I foolishly beleeved they became suddainly my enemies in so much that they would not any more deign to speak with me although in my whole Life I had never hurt them in word or deed but had ever laboured to deserve well at their hands which I yet resolve to do In the mean time I gave God thanks that it so happened that I should make proof of their faith and good will rather in such a matter then in any other In the mean time they were not quiet for after they did see that they had tryed in vain by the Magistrate to wring the Theses out of the hands of the Students they wrought another way To wit under the shew of Laws which are no where extant they desired That as the Theologues did assay nothing in the professions and rights of others so they desired that other professors might be injoyned to abstain from their Schools If this had been defired sixty years ago it had seem'd tollerable how at this time it can be carried let others judg Was it only said to them that teach Theology for a yearly Salary of some hundred Florens Search the Scriptures Prove the Spirits whether they be of God Prove all things hold that which is good I thought the Doctrine of Theology had been common to all Christians and that therefore it was every where taught publickly What other thing do they desire when they desire we should abstaine so from their Schooles as they essay nothing in the rights doctrines of other faculties I believe they would not this That we should not hear their Lessons or that we should not enter that place to Learn Chiefly seeing they desired that by reason of my Theses propos'd most modestly Who I pray hath interdicted them the studies of the tongues of Medicine Philosophy or of the Laws Is it because they care not for these Studies that we should also neglect the Study of Theology If we got not more loss by the ignorance of holy Scripture then we should receive by our unskillfullness in those matters perchance we should gratifie them They will easily vanquish if it be not conceded to any to contradict their Statutes Of old those of the Church of Rome required these things of us and they desired it with some more right thereto But I cannot gratifie either whilst my Saviour Jesus Christ commandeth me otherwise In the Interim it doth not move me that they say that it becometh not me to handle Theology and that in so doing I do not rightly provide for my own esteem It may be it is because I enquire after the truth without wages For if I were hired by a Stipend to teach Theology I should do nothing in this Point according to their opinion different from my Office and Duty But I desire nothing else then to understand the truth to glorifie God and that I should be rather made ashamed then that the truth should be troden on Christ in that place spoke not in vain That they cannot believe who desire glory of one another neglecting the glory of God Wherefore when even this had not fallen out according to their opinion and that they could not contain their conceived hatred They begun to oppugne them with Arguments which at every opportunity they did propose not without cruell Criminations Which albeit they were told me by diverse Men notwithstanding for Peace's sake I easily contemn'd them and I hoped it would come to pass then when that violence of their mind should begin to languish and their wrath was a little cooled they would be rendred more favourable to us Notwithstanding here I was also deceived for after the first Moneth almost they neither have remitted any thing of their wrath neither have they forborne to impugne our writings partly by reproaches partly by calumnies partly I know not by what Sophisticall little reason wherefore I brought again the hundred Theses to the forge and reduc'd them to seaventy five and plac'd them in their own order which at first I had plac'd not where they should have been but where they did occurre I explain'd something in them more clearly and prov'd something more solidly To conclude I laboured that I might fully satisfie the lovers of the truth as far as could be done in so short a writing The Life of that Pious and Learned Philosopher Physician and Divine THOMAS ERASTUS AS it is one of the most proper Attributes of that great enemy of mankind to be an accuser of the Brethren So it hath ever been one of the greatest Stratagems that hath been used by his chief instruments against the Lords holy ones For when their dazled eyes durst no more strive against the glorious Beames of the Truth which were ready to consume them then their only recourse was to darken the honourers and admirers thereof by casting a Cloud of black calumnies upon their Fame and Reputation Which some smattering as they call themselves Divines have been very of towards our liberall Author Yet could not any of his enemies in his own time find any colour or cause for the same But he was alwaies so admired by all men of all parties That I thought it most fit not to present his friends Character but mens different from him in opinion of him Thomas Erastus was born in Baden in Switzer-Land the year of our Lord as Pantaleon beleeveth 1524. After he was taught the first Principles of Learning in his own Countrey he went to Basill Anno. 1540. Where he most industriously learned both the Tongues and liberall Sciences There in the year 1542. he was infected with the plague but by Gods speciall grace and the Physicians care he recovered of the Malady He so courted the sweeter muses so that nevertheless he did not forget to aquaint himself intimately with Divinity And his continuall converse with the holy Scriptures and his serious Meditation in Religious Matters taught him by Gods good mercy what was to be followed in the Controversies raised then about Religion And although this young man that was so much Inamoured of Learning was by a double impediment kept back from the attainment of his wishes both by the disease of his body and the meanes of his fortune Yet notwithstanding he would not suffer himself by either of these discommodities to be called away from the sweet society of the Muses For although he had a defect in his right hand and had not the use thereof in writing yet he inur'd his left hand so much thereunto that in publick he received his Masters Dictates with a more current hand then any of his fellows and in private if any thing was to be committed to writing it was all happily done by him Besides being born of Parents whose meane fortune inroled him amongst them that haud facile emergunt not easily swatter out to any great height The Lord provided him with a

confirmed by Hierome on the first Chapter to Titus and by Ambrose except that he writeth that at the first the Bishop was chosen out of the order of Presbyters Therefore the meaning of the Apostle Pauls words are such as if I should say I love all Ministers and Pastors but chiefly those that with undefatigable study and most intense care do feed the sheep committed to their trust I love all Students but chiefly those that study night and day When I so speak I do not say this that there are some Pastors that do not feed or some Students that do not study but I affirme that there some that are more sedulous then others but not more diligent in their Office that this is the genuine interpretation of the mind and words of the Apostle the words that immediately follow of a reward do first prove it for it is not likely that the same reward was at any time appointed in the Church to the Ministers and to Elders that did not teach For they discharge a double duty but these discharge but one single one yet nevertheless the Apostle saith that they are both worthy of double honour Then the Apostle produceth the Testimony of the Oxe that treadeth out the graine whereby in another place he sheweth that maintenance belongeth to the Ministers of the word Lastly The Participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he useth confirmthis for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not only signifie I work but I am tired with working and labouring or I do something with great study care or labour Hence the Grecians call that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Latins name lassitude and as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 differ so Likewise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this word occurreth oft in the New Testament and allwaies it signifieth together diligence tiredness and sedulity as 11. Mat. Come unto me all ye that are wearied and Luke 5. The whole night c. John 4. But Jesus was 1 Cor. 4. We are smitten with buffets and Ephes 4. He that stealeth and 1 Thes 5. But we beseech you Brethren to know them which labour to tiredness amongst you And this place doth excellently declare that other place in the 5. Tim. the exposition of which we are now handling Besides it is found 4. Timothy 1 Corinthians 25. and in other places LXIV Moreover they say that Christ forbid to throw Pearls before Swine and to give holy things to Dogs I answer That Christ speaketh of those that contemn Pearls and trample them under their feet and turning back to teare us that is of the enemies of the Gospell of whom we do not at all speak For we speak of no others then of Christians instructed rightly in Doctrine and approving of it and desiring to participate the same Sacraments with the rest albeit they have not so lived as become them Moreover Christ speaketh here not of the Sacraments but that the Doctrine of the Gospell should not be taught to Dogs and Swine that is to them that will not and will trample it Hither likewise the Parable of the Pearl is not incommodiously to be referred Matth. 23. where Christ compareth the Kingdome of Heaven to a Merchant buying a precious Pearl Wherefore it no waies belongeth to our present purpose LXV The next which they object that Paul commanded Timothy that he would rebuke sinners before all we do not deny it But we say it belongeth not to our purpose I will not now bring many other things which may prove this But I will say this one thing that no man shall ever prove that to reprove or rebuke any man in the presence or sight of the Church is the same that to debarring from the Sacraments is If ye do not demonstrate it to be the same in vain do ye object it to us Who can instruct us that the Apostle in this place did think the interdiction of the Sacraments Moreover he doth not here treat of sins publickly committed But he saith rebuke sinners that is them that persevere in sinning in the sight of all men that both he that hath finned and together with him the rest may fear and flie sinning There is not a difference put here betwixt light and heavy sins And farre less betwixt publick and hid sins whither ye call them altogether or in part publick This Objection that I may once say it is more then leaden and like unto Wax it melteth before the fire truth and evanisheth into smoake Yea the words of the Apostle oppugn Excommunication while it commandeth a sinner to be rebuked afore others but it doth not command him to be Excommunicate he addeth that the rest may feare as if he should say if he will not repent nevertheless other shall be bettered thereby in this place the word sinner signifieth not him that hath given over sinning but that persevereth therein and that doth not repent after admonition I say he commandeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this sinner to be reproved and be rebuked before others but he doth not command him to be Excommunicate LXVI The Apostle say they commandeth us to avoid wicked men insomuch that he doth not permit us to take common meat with them and farre less would he have us to celebrate the Lords Supper with them I deny this connexion for the forbidding of private familiarity doth altogether much differ from the denying of the Sacraments neither doth he that forbiddeth that also deny this for that is a kind of politick punishment but this a holy one that is commanded to us but this is not both the end and cause of that is told by the Apostle Paul but we find neither the end nor the cause of this expressed yea we do not find the thing it self either commanded or named in holy Scriptures And that the one was and may be without the other the Pharisees have proved by their own fact who as they would seem holier then other so they had no commerce in their life with Publicans I do not remember now that I have read whither all the rest did so but now shall ever shew us that they were excluded from the Temple from the Sacrifices from the Passover and from the other Sacraments for they were circumcised and had not revolted from Judaisme And at this day in many places some evill men are kept back from private commerce which nevertheless no man keepeth back from the use of the Sacrament From which likewise this followeth that this deniall of private eating together is rather a politick then an ecclesiastick punishment and that it cannot be esteemed for to deliver up to Satan which some men think Excommunication to be The Apostle commandeth good men to avoid the company of evill men that they may be ashamed and repent but he doth not forbid evill men the society of the good if any will admit them unto their familiatity At

went up to the Temple to pray and returned home justified by Christs sentence that he left of to be a Publican Luke 18. neither these that praise God Luke 7.15 and was most dear to Christ and his Apostles to change their condition as we find In brief I will say it that the holy Scriptures that is that God did at no time and in no place condemn and dispraise the Publicans upon the account that they were Publicans that is Collectors of the revenues which all wise men will freely confess with me Which being laid down I argument thus God doth condemn no Publican because as Publican in the holy Scriptures but he that God doth condemn cannot be excommunicate by the Law of God therefore no Publican could by divine right be forbidden from the Temple and divine Worship Now I go on concluding this no Publican by the Law could be condemned or Excommunicated but Christ commandeth him that will not hear that Church of which he speaketh there to be esteemed as a Publican therefore he commands him to be esteemed such a one as by the Law of God could not be esteemed acceptable to waite upon this account because he was a Publican When the Excommunicators affirme that these words let him be unto thee as a Publican doth signifie also much as if he had said let him be to thee such an one as a Publican is to a Pharisee they speak what is absurd false and impossible for it is not credible that Christ would in that place in which he resolved to institute as our adversaries affirme a thing of so great moment and therefore so profitable and necessary in the Church take his rule which afterward was to be kept by all from the impious facts of most wicked men and moreover I proved before that no man was ever excommunicate by the Jews after that manner that now we dispute of To conclude all the words of Christ do oppose their interpretation for Christ doth not here speake of the Pharisees or with them but he hath to do with his Disciples and centers of the way to avoid scandals he saith this if an injurious man will not hear the Church let him be unto thee as a Publican viz. to thee not as he is to the Pharisees but it is known that Publicans were not hatefull to Christ and his Disciples and to all other Religious Truly they did not esteem them as persons worthy of Excommunication but they did eat and drinke with them daily But that he joynes a Heathenick and a Publican together it compels us to confess that Christ speaketh of something which should be common to them both but the Publicans could enter the Temple the Heathen could not Wherefore Christ speaketh here nothing of Excommunication therefore these words let him be to thee as a Publican signifieth for another thing then these let him be to thee as an Excommunicate person Thesense then of this place is this If he hear not the Church you may in this cease without the offence of any man so we with him as if he had bufiness to do with an Heathenick and a Publican he that had any controversie with such men was compel'd to dispute his cause before the Roman Magistrate This is cleare concerning the Hethenicks concerning the Publican it appeare●● hence that they were Ministers sworn to the Romans against their own Nation and that they could res●ect no justice from the Pharisee● and the chief men of the Jews who esteemed them Knaves and forlorne persons This is not permitted by Christ to any person against his Brother Jew before he seek reconciliation after that manner that he hath proposed and was prescribed before in the Law To this belongs the excuse of Paul in the last of the Acts to wit that he did not appeal to Caesar but being compel'd neither that he might accuse the Jews but that he might defend himself from wrong and violence If a Christian had any thing against his Brother the Apostle in the Corinthians commands that he may try to transact with him before some chosen Arbitrators and that he should not immediately go to Law before a Heathen Magistrate but if a Christian had to do with a Heathen who doubteth but that he might persue his right before a Heathen Magistrate After the same manner if any should contemn the judgment and sentence of the Elders of the Church he that was wronged and injured might persue the other before the Heathen Magistrate without any offence to his Neighbour XLVI The handling hereof will be more clear if we shall consider which was and what an one that Church was which he commanded us to tell it to In the declaring of which matter in the beginning I laid down this as a fundament which I am confident will be approved by all and I know will not be denied by any viz that Christ speaketh of that Church which was then For how should he command them to tell to the Church which was not to be found in any place of whose constitution at that time they had not heard any thing If he would lay the foundation of a new Church or of a new form of Government unknown to the Apostles he should have delivered the institution thereof very lame and defective For he neither taught who were that Church neither of whom nor how it should be gathered neither the way of judgment and punishing therein neither did he speak of all sins as I have now proved and they themselves which out of this place build up Excommunication are compel'd to confess the same with us while they affirme openly that here only hid errours are handled Where Christ institutes any new thing he omits nothing of those things without which that matter cannot consist here only he commands us to tell it to the Church which if he hear not he permitteth the accuser to esteem him as a Publican therefore he addeth no punishment Luke when he fell upon this place doth not set down all these things particularly which St Matthew relates the rest of the Evangelists make no mention thereof at all they would not have been silent in so great and necessary matter if they had known it was then first done by Christ adde that the Apostles were certainly perswaded that Christ would not die nor change the Religion of the Jews and that they did in no token no word no sign declare that they understood not well enough the Doctrine of Christ or if as they had heard something unknown and unusuall they neither did question we admire thereat Peter only did wonder at this that he was so oft commanded to forgive his Brother therefore they did not understand these words of Christ of a new form of government unknown to them but they believed and that rightly that they were taught when it should be lawfull for them without offence to accuse their Brother Jew before a prophane Magistrate And at this very day ye will

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