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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

as he relateth albeit the Pope did interdict them and pronounce them Excommunicate Persons FINIS Courte●u● Reader The●●●ooks following are Printed for or Sold by Simon Miller at the Starre in St. Paul Church-yard S●all Folio DOctor Lightfoot his Harmony on the New Testament which will shortly be reprinted with large Additions The civil Warres of Spain in the Reign of Charles the fifth Emperour of Germany and King of that Nation wherein our late unhappy differences are paralleled in many particulars A general History of Scotland from the year 767. to the death of King James containing the principal Revolutions and Tranfactions of Church and State with Political Observations and reflections upon the same by David Hume of Godscroft The History of this Iron Age. Mr Paul Baine on the Ephesians The Queen of Arragon a Play In fol. In Quarto large Jo. Barklay his Argenis T●anslated by Sir Robert le Grise Knight by his Late Majesties special Command Quarto Small An Eperimental Treatise of Surgery by Felix Wortz Abraham's Faith or the good Old Religion proving the Doctrine of the Church of England to be the only true Faith of Gods Elect. By John Nicholson Minister of the Gospel The Anatomy of Mortality By George Stroad Three Treatises 1. The Conversion of Ninevch touching Prayer and Fasting 2. Gods Trumpet sounding to Repentance 3. Sovereign preservatives against distrust full Thoughts and Cares By Will. Attersoll Minister of Gods Word at Isfield in Sussex Aynsworth on the Canticles Paul Baine his Diocesans Trial Gr●lle against Appolonius A Treatise of Civil policy being a clear Decision of 43. Queries concerning prerogative right and priviledge in reference to the supream Prince and people By Samuel Rutherford Professor of Divinity of Sr Andrews in Scotland Politick and Military Observations of Civil and Military Government containing the Birth Encrease Decay of Monarchies the carriage of Princes and Magistrates Mr Pinchin his Meritorious price of mans Redemption cleared A strology Theologized shewing what nature and influence the Starres and Planets have over men and how the same may be diverted and avoided Wells his Souls Progress Christ tempted the Devils Conquered Being a plain Exposition on the fourth Chapter of Sr Mathews Gospel By John Gumbledon Minister of the Gospel The Saints Society Dr Stoughtous thirteen choice Sermons with his Body of Divinity The Reasons of the diffenting Brethren concerning the Presbyterian Government together with the answer of the Assembly of Divines Camdens Remains The Harmonious Consent and Confession of Faith of all the Protestant Reformed Churches in Christendome The discription of the Universall Quadrant by which is perform'd with great Expedition the whole Doctrine of Triangles both plain and Sphericall Also the Resolution of such Propositions as are most usefull in stronomy Navigation and Dialling By which is performed the proportioning of Lines for measuring of all manner of Land Board Glass Timber Stone c. by Tho. Stirrup Mathemat Large Octavo Florus Anglicus with the lively Effigies of all the Kings and Queens since the Conquest cut in Brass The Reconciler of the Bible wherein above two thousand seeming Contradictions are fully and plainly Reconciled Evidences for Heaven containing infallible Signs and real Demonstrations for assurance of Salvation published by Edm. Calamy Minister of Aldermanbury Lond. The Life and Reign of King Charles from his Birth to his Death By Lambert Wood. The Night-Search the second part By H. Mill. A view of the Jewish Religion with their Rites Customes and Ceremonies Usefull Instructions for these Evil times held forth in 22. Sermons by Nicholas Lockyer Provost of Eaton Colledge The Nullity of Church-Censures or Excommunication not of Divine Institution but a meer humane Invention Written by the famous Tho. Erastus and never before Englished Small Octavo Ed Waterhouse Esq His Discourse of Piety and Charity Panacca or the Universall Medicine being a Discourse of the Admitable Nature and Virtues of Tobacco By Dr. Everard and Others A view and Defence of the Reformation of the Church of England very usefull in these times Daphnis and Chloe A most sweet and pastorall Romance for young Ladies by Geo. Thornhill Gent. Mr. Pet. du Moulin his Antidote against Popery published on purpose to prevent the Delusions of the ●riests and Jesuites who are now very busie amongst us Herberts Devotions or a Companion for a Christian containing Meditations and prayers usefull upon all occasions Ovid de Ponto in English The spirituall Seaman or the Matriners Companion being a Compendium of the Principles of Religion by Jo. Durant formerly in the Navy now at Christ-Church in Cant. The Loves of Clerio and Lozio a Romance Mr. Knowles his Rudiment of the Hebrew Tongue A Book of Scheams or Figures of Heaven ready set for every four Minutes of times and very usefull for all Astrologers Florus Anglicus or an exact History of England from the Reign of William the Conquerour to the death of the Late King Lingua or the Combate of the Tongue and five Senses for Superiority a serious Comedy Venus Cabinet unlockt and her Secrets laid open The Spirits Touchstone being a clear discovery how a man may certainly know whether he be truly taught by the Spirit of God or not The poor mans Physician and Chyrurgion Physicall Rarities containing the most choice Receipts in Physick and Chyrurgery for the cure of all Diseases Incident to mans body By R Williams To which is added the physical Mathematicks By Hermes Tres Magistus The Idol of Clowns or the Relation of Wat Tiler's Rebellion Historicall Collections or Ecclesiastick affaires in Scotland including the murther of the Cardinall of St. Andrews and the beheading of their Queen Mary in England by R. Watson The Christian Moderator in 3 parts The Golden Fleece or a Discourse of the cloathing of England Dr. Sibbs his Divine Meditations Vigerius Preceptes of Idiotismes Grotij Poemata Three Books of Mr. Mathews Minister at Swansey in Southwales 1 The Messiah Magnified by the mouthes of Babes in America or Gaius and Gamaliel a helpfull Father and his hopeful Son discoursing of the three most considerable points 1. The great want of Christ 2. The great worth that is in Christ 3. The good way that is chalkt out by Christ 2. The New Congregationall Church prov'd to be the old Christian Church by Scripture Reason and History 3. The Rending Church-member Regularly cal'd back to Christ and his Church A physical Dictionary or an Interpretation of all the tearms of Art and markes used in Physick Anatomy Chirurgery and Chymistry Duodecim A Collection of Proverbs English French Dutch Italian and Spanish all Englished and Alphabetically Digested by N. R. Gent. Doctor Smith's practice of physick The Grammar War Possellius Apothegmes Fasciculus Florum Crashaw's Visions The Juniper Lecture Helvicus Colloquies The Christian Souldier his Combate with the three arch-enemies of man-kind the world the flesh and the devil Hensius de Crepundiis The History of Russia or the Government of the Emperour of Muscovia with the manner and fashions of the people of that Countrey Drexeliu's school of Patience Drexelius his right Intention of every ones Action Viginti Quat The New Testament The third part of the Bible Sir Richard Baker's Med. and Prayers for every day of the Week Playes The Ball. Chawbut Conspiracy Obstinate Lady The London Chanticlers a Comedy full of various and delightfull Mirth never before published BE pleased to take notice that there is now in the Presse Eighteen Books of the Secrets of Art and Nature Collected out of the choicest Authors both Antient and Modern first designed by John VVecker Dr of Physick and now much enlarged by Dr R. Read The like never before in the English Tongue

The Nullity of Church-Censures OR A DISPUTE Written by that Illustrious Philosopher Expert Physician and Pious Divine Dr THOMAS ERASTVS Publick Professor in the University of Heidelberge 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 Si Deus nobiscum quis contra nos But let a man examine himself and so let him eat of that bread and drink of that cup 1 Cor. 11.28 But why dost thou judg thy brother we shall all stand before the judgment seat of Christ So then every one of us shall give an account of himself to God Let us not therefore judg one another any more Rom. 14.10 12 13. London Printed for G. L. and are to be sold at the Star in St Pauls Church-yard neare the West end 1659. For the most excellent Medico Chyrurgion John Troutbeck of Hope late Chyrurgion-Generall in the Northern Army his much honoured Master and Patron Honoured SIR YOur Concernments in this Book are so many and manifest that it would be no less then Sacriledge in it self and ungratitude in me to lance it forth under the Lookyfate of any other Tutelar It was done at your Direction and in your service received its Birth therefore cannot be free without your Manumission and Patronage And your interest is so great in ●●e parts and qualifications which rendred the Author hereof Famous to Posterity that if I did not fear a Church-Censure I would fall into the Pithagorian error and protest that the Authors Soul had again lodged her self in your Body To tell that the Author hereof was a great Master of Reason an expert Physician and pious Divine is a work not at all necessary for his enemies confess it and his actions and Writings do assert it to all posterity To speak the same of you I hold it an absolute duty laid upon him that is free to bear witness to the Truth and is willing at every seasonable occasion to be thankfull to them by whom he hath profited And indeed I think there are none can more truly avouch the same then my self who for five years together had the happiness to be witness to so many of your pious and virtuous actions 'T is true You never courted the applause of Men or overthrow of Widows by long Prayers neither thought Preaching a fit Pulley to raise your preferment you lest these Ginns of Hypocrisie to Men that had no better parts to become eminent of which Nets any of themselves were ashamed at least did not use so soon as they had caught what they fished for But your piety is of a more untainted Tincture If we believe as we ought what the Apostle in so many in so pithy words inforceth That all things profit nothing without Charity not tongues not faith to remove Mountains not prophecy it self not zeal to the fire It is kind it envyeth not it is not easily moved it rejoyceth in the truth it bel●eveth hopeth and endureth all things and is no more subject to time then eternity is This is that virtue that maketh you pious this is it that crowneth your actions and this is it which compelleth me in despite of forgery or envy to proclaime you religious How oft have I seen you visit the sick how oft feed the hungry cloath the naked comfort Prisoners What Souldier of what Regiment Troop or Company soever can say but you were ever more willing to affoard then he was ready to desire your assistance in your Art and Medicines How many Countrey-Men both Angles and Scots have you helped in their sicknesses and distresses I have known you liberally bestow on them whose former degree and parts made ashamed to beg and nevertheless their necessities required the help of the meanest and this was done by you undeserved undesired and without the sound of Trumpet And the Army you served cannot say that ever you forsooke them in their greatest hazards or hardships though they forsook you in that prosperity whereof you should have been a sharer But it is a rule of Machiavell That we should fall out with those whose benefits confer'd on us we are not able to requite and this confidence shall make the people believe that either we were not oblieged or at least we have not been unthankfull As for the skill in your profession I need say little Your enemies if there be any such Beasts will not deny it The whole Island is filled with the Fame and Monuments thereof And there is not an honest scarre shewn by the valiant but is an equall trophy of his and your glory And truly I believe not any will question this but he whose courage could never affoard to make him the fit object of your care and profession I come to your reason but that is so piercing so profound that I dare not meddle with its edge nor search its bottome least mine should be divided by the one and lost in the other But thus farre I dare adventure to say that I never saw you do an action though many seemed triviall but alwaies a good effect followed thereon You never Churched it nor Kirked it yet your wisdome under the Divine providence carried you our and up in all your enterprises You spoke the truth bluntly and yet it alwaies left an impression You neither profest a Sect nor Sectling yet you were respected by all and imployed by most And your reaching wit was never mistaken in the greatest designs which I believe made the designers more willing to quit you If this then be not the highest enjoyment of reason it shall be my desire alwaies to remaine in folly SIR to give no further trouble I have Translated this Book at your desire and have according to my duty Dedicated it to You not because either You are or are not of these Opinions or that I desire You to draw out an Act of resolution in reference to either But that at this time when most men seem to be busie in the inquest of truth You thought it fit that this Opinion should likewise come to the Test in submission to that word of the Apostle Try all things and hold that which is good We are commanded here to try that which we are not commanded to hold otherwise the words would be ridiculous Try all things that are good and hold that thing which is good and so we should try that which we knew to be good whether it were good which is vain and needless But all things here are meant all Doctrines all Opinions and we ought only adhere to that that is able to abide the touch of Scripture and sound reason deduced therefrom Now whether this be such a work or not I leave it to every triers judgment and You to the protection of him that in the great day of tryall shall save you in mercy London 1. of May. 1659. Which is the Devotion of

provoked I ever answered most modestly because it seemed neither profitable nor necessary to disturb our Churches with this dispute whilest no man was known to thrust this form of Government on them openly Indeed they who thought it farre more sweet and pleasant to command then to obey rested not so but by all arts they could as I afterwards knew laboured to perswade our most holy Prince that he should indeavour to bring some such thing into our Churches And if some other things had not withstood it perchance they had perswaded him By what scandalous speeches they did every where traduce me Who they knew did not consent to them and were not ignorant that I laboured that they might not accomplish their design it is needless here to relate It fell out afterwards that an English-man who was said to have left his Country by reason of certain vestures in the Church desired to be graduat Doctor and did propose a dispute concerning indifferent things and vestures This dispute our Theologues would not admit least they should offend the English albeit in his last Theses there was something concerning this matter but as it seem'd they esteem'd it nothing to disturbe our peace wherefore amongst other Theses he proposed this That it behoved in each right constitute Church that this order should be kept In which the Ministers with their Presbytery chosen for that purpose should have power to Excommunicate any sinners yea Princes themselves Although I feared that this Dispute was not appointed in vain yet I hoped that it would be nothing else but an ordinary Dispute not such an one as are appointed for the deciding of Controversies but such as are instituted for the exercising of the youth and for judging of their gifts that defire these publick honours Therefore neither would I move any thing neither could I by reason of my occasions be present at it And I did exhort others which I did see would Dispute against it that they would have a greater care of the good of the Church then of some few mens imprudency Nevertheless one and another disputed whom if they had not afterwards called together with me Prophane Satanick Diabolick Turbulent Phanatick Persons enemies to Piety c. the Dispute had been nothing but ordinary Indeed As for my part I can truly affirme that I never purpos'd with my self to Write any thing concerning this matter of Controversie before I did see and hear them to carry themselves so immodestly both in private and publick And because I was then a great deale more then usually imployed By reason of the Souldiers which then Anno. 1568. returned with Duke Casimire c. out of France loaden with diverse diseases I did note down my thoughts by peeces as they did amongst so great businesses occure to me at any time Which albeit I had thrown them together confusedly and had placed them in no certain order for the foresaid cause partly whilst they were writing over and partly as soon as they were written I gave them to be examined and judged of unto some unto whose judgement I attributed much and of whom I thought my self to be very well beloved and that not without cause though I beleeved it falsely And I did desire them if they found any thing that was truely affirmed or solidly proved that they should freely refute it with better reasons I did hope that if I gaind nothing else yet I would obtain this That they seeing our Arguments would become more calme and would think that we did not without reason dissent from them One of the two chief with whom I resolved principally to conferre did read three parts of four before all were written faire over Of which being demanded his opinion he promised he would give it after he had read over all Nevertheless he by the by proposed something concerning the Leaven and did think that the consent of the Ancient Church was much to be esteemed to conclude he produced other such like stuff by which it was most easie for me to know his mind and opinion I understood almost at that same time that this self same man had written a Treatise of Excommunication in which he did approve of the common opinion which once known there needed no doubt to be made what his Answer would be For I knew that he would not depart from that he had once affirmed without it were for fear of Danger Therefore seeing these things which he did oppose were refuted in the last part of my writing I offered it all to be judged by the other whom I esteemed to be as dear a friend to me as was living He did not only receive the Book from me loathingly I know not whether he was admonished before but did openly declare he would not read it and albeit I did urge it he declared he was compelled to it against his will Nevertheless I left the Book some daies with him and did intreat him by all meanes and prayers I could that he would read it over and give me his judgment thereon Which when I knew by certain reasons that I had intreated this of him in vain I took my Book back from him after twelve daies or thereabouts that I might require the judgment of others But because that writing was of a greater length then that it could be read in a short time by more persons I did contract it into a few Positions whereby it might be more easily communicate to many And in this point my resolution fell not out unhappily For both I did know the opinion of many most worthy and famous Theologues throughout Germany which was the thing I only desired And they were so dispersed amongst the Students that they who at my intreaty would not read them were now compelled to peruse them against their will But that it might appear unto all that I sought no other thing but the naked truth I prefix'd a Preface in which I demanded these two things First That all men would diligently examine each parcell and that they would weigh them in the Balance of the holy Scriptures and if they should see me in an Error that they should free me there from that thereby I might likewise free others I promised with my very heart I call God the Searcher of all hearts to witness that I would before God and Men give him thanks that would shew me my error But because I foresaw that would come to pass which afterwards happened I desired in the second place That if they had resolved to reprehend any thing therein they would do it in these waies and places wherein it should be lawfull for me both to Interpret my own words and to defend justly what injustly they should condemn And although they had ever found me their most constant Friend and most ready to serve them in all good Offices notwithstanding I could scarcely keep them by reason of what had passed before that they would so deal with me as I

the same as we may easily perceive by History and may gather by a sure conjecture from the 18. of the Acts. LI. Neither is it repugnant to what hath been said that some of the Jews said to Albinus that it was not lawfull to the chief high Priest to convocate the Synedrium without his permission as Josephus relates it in the 20. Book of his Antiquities for he only relates what some men did do but doth not praise the deed Moreover he ought not in the time of a inter-regnum to wit when Festus was now dead and Albinus was but yet on his journey to gather together a Judicatory to do a business of so great moment before the new president had confirmed to him that power for he procurd the Brother of our Lord James which was commonly cald Just to be put to death which seeing he was deare to many did take it very hardly for he was new recreated the high Priest and had not as yet been confirmd by the Romans Eusebius's 2. Book and 23. Chapter of his Ecclesiastick History sheweth that he greedily gripped this occasion of the inter-regnum but what is that to our purpose was therefore Archelaus named King in his Father Herods Testament and that by permission of Caesar not King because he would not admit the name of a King and exerce the Kingly power before he was confirmed by Caesar is the Magistracy of any Town which hath a Prince as there are many such in Germane therefore no true unlawfull Magistracy because the Prince being dead they are compeld to require a confirmation of their priviledges from his successor Now that the high Priest had power to convocate the Judges of the Synedrium the confirmation he had received formerly is clear from this that they did not say to Albinus that this was not simply lawfull for him but only that he ought not to do this without Albinus's knowledg LII Now it is solidly demonstrate that dic ecclesiae tell it to the Church doth signifie no other thing then tell it to the Magistrate of thy people or that is of that same Religion with thee before thou go to Law with thy Brother before a prophane Magistrate as the Apostle Paul 1 Cor. 6. excellently expoundeth it where he commandeth them for this cause to chose men of their own order to be Arbitrators But who doubteth that this can have no place where God bestoweth on us a godly Magistrate indeed Augustin in his second Book of faith and works clearly enough declared that he believed that excommunication should supply the place of the visible sword at that time when the Church wanted it For the fact of Moses in punishing transgressors with the sword and as Phineas killing the adulterers did prefigurate the punishing of the evill by degradation and excommunication to wit at that time when the sword was to cease in the visible Church I remember that some of the late Writers do affirme that the Jews therefore did observe this custome of excommunication which I have proved to be false with unanswerable Arguments and Testimonies because the Sword was taken from them But if this were true it would follow that it should have no place in the Christian Church which keepeth the power of the Sword Even as we are not necessitate now to appoint other Judges and Arbitrators to our selves beside the lawfull Magistrate Therefore it is most certain that the word Church in Matthew signifieth nothing less then an Ecclesiastick Senate which should have power to debarre from the Sacraments LIII There are two things that might be objected to us First How one cannot hear the Church if it be the Magistrate and hath the power of the Sword Next How those things that are spoken of binding and loosing can be fitted to this cause To the first we answered before That the Jews had not power to judg of all matters whatsoever but that all controversies almost which did not concerne Religion belong to the Roman Judicatory If then in those things any man would neglect the authority of the Synedrium Christ giveth him that is hurt leave to persue his right before the Gentiles as if he were to dispute with a Gentile or Publican Add this That many causes do occurre which the Law inparticular doth not punish or doth not forbidunder a certain punishment at which time it easily happeneth that the guilty is sent only away with a rebuke But if yet he doth not leave off to be injurious he that is offended by him may be instant with the Church or Magistrate that he may be punished for his Petulancy Albeit this answer also is true neverthelesse the first answer seemeth unto me to be most agreeable to the appointment of Christ to the times places and other circumstances LIV. The answer to the other reason is also easie for seeing the same manner of speaking here and the same words almost hereafter repeated which Christ used in the 16. of Matthew it is altogether necessary that if they signifie not the same thing yet that they should signifie something like it but to bind and to loose 16. Matth. signifieth no other thing then to preach the Evangel by which every one that doth believe shall be freed from sin and death Wherefore it signifieth no other thing here then to intreat his Brother that he would desist from injuries and rather follow godliness therefore because this is acceptable to God and he will punish those that do contrary to his Commandments he that after this manner doth dehort his Brother from doing injuries by shewing to him both the will and wrath of God he if he perswade him hath gaind him that is hath loos'd him if he hath not perswaded him the wrath of God remains on him as it remains or not remains upon him that believes and not believes the Evangel when he heareth it Preached But that we may be ready and easie to forgive the penitent Christ hath gone about to perswade us with what that elegant Parable by which the scope of his purpose in this place is easily discerned LV. I wonder above measure how in this present place some interpret to bind and to loose by keeping back and admitting men to the Sacraments seeing in the whole Bible there is not a place where those words are put for this matter neither did ever the Apostles shew by any word or sign that they so understood the words of Christ Christs command is extant that they should go out from them who would not receive the Gospell But first should shake off the dust of their feet Matthew and Luke 10. which we know to have been done Acts 13. and 18. but that they should deny the Sacraments to them who believe in the word or Baptized in Christ and embrace his Religion and Doctrine because their life is not answerable to the Doctrine we find it in no place either commanded unto them or done by them But here it will suffice to

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