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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

noble Patron whose bountifull and liberall hand sustained him till he accomplished his studies He went for Italy and came to Bononia where he gave himself fully to the study of the subtilest Philosophy in which be farre advanced That he was not esteemed amongst the ordinary sort of that Profession From the walks of the Philosophers he betook himself to the Gardens of the Physicians Where he was of such industry that he was most acceptable to the ablest Medious and was judged worthy to be honoured with a publick testimony of his skill in that piece of Learning Amongst other Masters he had D. Lucas Ghynnst a good learned and experienced Man whom he doth very much praise in divers of his Writings it was he that wonderfully commended to him a receit made up of Thenack and Mithredate Camillus Franchin was his fellow in his studies at Bononia who afterwards became a famous Physician of that City and ever remained his most constant friend After he had spent nine years in the company of the most famous and expert Physicians of Italy he returned to his friends in his own Countrey and lived for a while in the Court of the Prince of Henneberge and forthwith his happiness and skill in the practice of Medicine was spred in favourable reports Frederick the third Prince Elector Palatine did upon honourable terms call him thence and committed to him the publick profession of Physick in his ancient Universitie then flourishing in Heidelberg and made him the chief Physician and Counseller by reason of his prudence and uprightness of Life Whilst he remained there the Controversie about the figure in the words of the Lords Supper again broke fresh out Erastus did assist the Trope yea by published writings and so was not only a Physitian to the body but soul also and afforded most worthy help to the rising and restoring of that Church In the year 64. Erastus the Physician was appointed by Frederick Prince Palatine to be also together with his Divins at that conference which was appointed betwixt the Palatinate and Wittenberg Theologues concerning Christs presence in the Lords Supper in the Monestery of Mouldrun After this he went from Heidenberg to Basill And in the last part of his Life did honour that Academy with teaching and disputing of which in the first and greenest years of his study he had been a Member He did wonderfully extoll Schoole Disputes in respect they did exercise invention and judgment and confirme the same And further be constantly professed that he never returned from any of those disputes but alwaies bettered At length in the year 1583. in the last of December he payed his debt unto Nature and was buried in St. Martins Church at Basill with his Monumentall Inscription Luminum Doctori Non Hermes hic Tris-megistus Sed Acutus Philosophus Elegans Medicus Syncerus Theologus Heidelbaergensis Academiae Columen Basiliensis Lumen Cui nutritia sua liberaliter Rependit Doctis piisque amabilis Et quod Ad Patriae splendorem Faciat Helvetius Bodensis Thomas Erastus conditur Sexagenarius An. Sal. MDXXCIII Prid. Kal. Jan. He was of an unblameable Life and was not ashamed even publickly to acknowledg any known error if the matter so required And was so desirous of Learning that he would willingly have died so that he could but have cleared those doubts of which he could not satisfie himself And allthough he thought he did not erre and that he had confirmed his own opinion very probably yet nevertheless he was ever ready to give place to them that offered better He was most diligent in making inquest into the virtues of medicaments and most gravely resolved that those Physicians must be deceived that trust without tryall Whence he was happy enough in his practice and by the help of Gods grace cured many that were heavily diseased of Dropsies Epilepsies Gouts and other Maladies accounted incurable Neither had he any mans authority in such esteem that it could move him to depart from what was evident to sense or agreeable to reason But he alwaies judged that truth was to be taken from the matter it self and not from authority He refuted judiciall Astrology in diverse Writings yet extant And refused Paracelsisme in a Treatise and other Disputations yet doth not condemne but commend lawfull Chymestry He hath also written concerning Witches and their power c. Against Mercenarius de putredine Comes Montanus A volume of Epistles and Disputations Of Aurum Potabile Of the occult power of Medicaments Dissertations concerning Comets And in Theologie he hath published a Treatise on the Lords Supper without his name against Schegkius of the one person and two natures of Christ Of Excommunication both Theses and defences published as is supposed by his widdow The names of the Books which he hath written and are not yet published are set down by John Gregory Schenckius in his Bibliotheca Medica And thus much is testified of his Life by Melchior Adamus a strict Protestant according to Calvins Tenets in his Book De vitis Germanorum Medicorum And a Roman-Catholick of no small note The illustrious James Augustus Thuanus President of the Parliament of Paris doth affoard him this true and handsome Testimony in the seaventy eight Book of his Histories in the year M. D. LXXXIII This year saith he was shut up with the death of Thomas Erastus born at Baden in Switzer-Land who canstantly walking in the solid trueth and not so much in the principles dilivered by ancients of both the Sciences was famous in this age for his knowledg of Philosophy and Physick Therefore with valide Arguments he refuted Astrology which from the position of the Stars judgeth of mens fortunes and likewise with sound reasons did refute and sharply prosecute the Paracelsian Medicine which either by its novelty or vanity had inticed so many wits in Germany and elsewhere At last having walked out of the humane Sciences he likewise handled Divinitie and did throughly treat of the Question concerning Discipline and Church-Censures against the opinion of them of his own party from whence arose heavy contentions in the Helvetian Churches Finally being above threescore years in this year in Basill where he had professed as he had done long before at Heidelberg he that had illustrated Nature by so many learned Monuments did pay his debt to Nature on the last of December and was buried in St. Martins Thus far he Wherefore seeing so famous Men both of his own and other professions have publickly acknowledged his Piety and Learning I think they must be cursedly distracted of their wits or of a very evill nature that will rather believe the Pedantick-Machivilian calumny of his enemies who only in these went beyond him than the honourable reports of such Illustrious and Grave personages AN EXPLICATION Of that most weighty QUESTION Whither Excommunication as it debarreth Men that know and imbrace Religion from the use of the Sacraments for their Delinquencies Be of Divine Institution OR

Christs Passion do first demonstrate this and the next this other testimonies also This sendeth forth armed men to apprehend Jesus it examineth witnesses against him as it would have it to seem commandeth Christ to be brought be brought before it and delivereth him bound to Pilate having condemned him first publickly It condemneth Stephen openly and commandeth him to be kil'd It commandeth the Apostles to be shut up in publick Prisons it commandeth them to be beaten holding a publick counsell concerning that matter it giveth to Paul a commission and power to draw from other Towns the godly being bound to Jerusalem that they miuht be kild there Acts 24. The Jews themselves and the Judges or Synedrium in plain tearms affirme this by Tertullus the Orator when they accused Paul to Faelix Tertellus saith According to our Law we would have condemned him except Lysias had by force taken him out of our hands Acts 23. Paul saies to the chief Priest dost thou sit to judg me here according to the Law and yet against the mind of the Law commands me to besmitten Afterwards Acts 26. he confesseth before Agrippa and Festus that he put many Saints at Jerusalem and other places in Prison having received power for this purpose from the chief Priests and that he likewise kild them with the sentence and voice and that he compeld them with torments and punishments to blaspheme through all the Synagogues and he received power from the chief Priests likewise to handle the Saints in forreign Towns and among these in Damascus I believe Agrippa and Festus knew whither it was lawfull for the Synedrium or not to do these things Except it had had this power they would not have absolved Paul by their votes as immediately they do For Pauls sins should have been no less against Caesar then the Pharisees for he offends no less who doth unlawfull things by the permission and command of them to whom it doth not belong to permit or command it then he who doth command such things but neither of them are accused and Paul is clearly absolved as one that hath done nothing worthy of bonds Neither would Pilate have said John 18. take the him away and according to your Law judg him if they had not had thts power therefore when they say it is not lawfull to kill any body this is to be understood of the feast day for fear of the people as Augustin expoundeth it or of the sort of death to which they desired Christ to be put as Chrysostome interpreteth it to this opinion the words of John fitly agrees these things was done saith he that it might be fulfilled which Christ had spoken signifying what death he should die Hither also it belongs that in the 26. of Matthew Christ saith That he could not be taken at other times by them when he sate in the Temple and taught because the Scriptures might have been fulfilled therefore then they took him when for fear of the people and the feast instant they could not kill him Matthew 26. Marke 14. Wherefore seeing they could indure him no longer neither was it safe for them to put him to death it followed that he should be delivered up to the Romans that so all things might might come to pass as he had foretold should come to pass unto his Disciples Mat. 20. which are first insinuate by Johns words and after by Augustins and Chrysostoms To this likewise belongs that crying out of the people Cruci●e him crucifie him Matthew 27. Mark 15. Luke 23. John 19. L. From these it appeareth that it is not true that is affirmed by some that the Synedrium had no power of the Sword nor right to put to death and that Steven was stoned of it in atumultuary manner That they had a power I approved with unanswerable Arguments that Stephen was not kild in a tumult appeareth from that that he was accused before the Judgment seat That witnesses were heard albeit false witnesses that he was led out of the Towne that the same witnesses did according to the command of the Law throw first stones at him as may clearly be known by laying down their cloaths at the feet of Paul the same is proved also perspicuously from Historie For the Romanes permitted all people but namely the Jews that living within and without Judea to use their own Laws in matters belonging to Religion and so freely according to the Law and rites and manners as Josephus witnesseth In the fourteenth Book of his Jews antiquities in the 12.16 and 17. Chapters thereof according to the distinction of the Greek Copies and in the 12. Chapter he setteth Strabo as his Author writing of the Town of Cyrene that they there had a chief Ruler who heard all their causes and that did govern their common wealth no otheswise then as if he had been a Prince of a perfect Republick Hitherto likewise belongs those things which are read Acts 18. concerning Gallio the prefect of Corinth The same Author the 16. Book and 4. and 5. Chapter relates how Herod obtained from Agrippa unto the Jews that live through Asia that it should be lawfull for them afterwards to live according to the priviledges that were now already granted unto them by the Romans I therefore mention these thing because some object that Herod did kill the Synedrium and did bereave it of all power How could Herod take from them at Jerusalem the power of judging and decerning of things belonging unto their Religion according to the Law who indeavoured to preserve and procure the same to them that dwelt in Asia Moreover Christ did not teach under Herod or Archelaus but under Pilate Indeed the Jews made Pilate himself take his military Banners out of the Towne which he had caus'd secretly to be convoid in Least they should against the precepts of God suffer Images to be in their Town They keep this power to themselves to the destruction of the Town which is clearly understood by the Oration which Joseph had to the besieged The Romanes saith he in the 5 Book of his Jewish war do desire that tribute which our Ancestors were wont to pay to their fathers which if they obtain they neither will plunder the Town nor at all touch our holy things they grant to you your Families Children and possessions and suffer your holy Laws to remaine safe After the taking of the Town Titus himself speaks all most the same words to the Jews in the 6. Book of Josephus Therefore whither we consult the holy or Jewish History it doth most certainly appear that the Synedrium unto which Christ bid us complain had the power of the Sword or of putting to death but chiefly of those that should act any thing against their Religion But in politick matters and in cases of wrong where the Law had constitute nothing of certainity I do not doubt but that the Romans had taken to themselves either all or most part and usurpt

this man the Arke of God was carried and things belonging to religion were done as is manifest by the whole Book of Joshua Samuel and Eli when they did discharge both the Offices they did offer as Priests and as Judges they put in order things belonging to the Common-wealth together with Religion And indeed it was lawfull for the high Priests in the Old Testament to govern also civill business because they were Types of Christ as King and Priest but to our Priests it is said but you shall not do so 1 Pet. 5. which belongeth likewise to this place LXXIV When ye come to the Kings of the Jews the matter is also clear of David no man doubteth who did dispose of all Offices and Ministers of the Church as is manifest Let any man read who will 1 Chron. 22 27. Afterwards Salomon the King did not only build the Temple but did also consecrate it and not a Priest Hitherto belongeth that famous History of Jehosophat 2 Chron. 19. which being diligently pondered will clear this cause excellently as doth likewise the History of most holy King Ezekias and to conclude the whole Old Testament Wherefore if that Common-wealth and Church was most wisely founded ordered and constitute That Church cannot but be praised that cometh as near as the circumstances and present matters will permit to its forme Therefore wheresomever the Magistrate is pious and Christian there there is not read in any person who under another name of life should governe or punish as if the pious Magistrate differed nothing from the prophane It is really the worst of all errors saith Mr. Wolfgang Musculus in his common places of the Magistrate out of which I have written out what next proceeded that most part think no otherwise of the Christian Magistrates then of the dominion of the profane whose power is only to be acknowledged in civill matters Therefore if the godly Magistrate hath not only received power to constitute religion according to the precept of the holy Scriptures and to dispose of its Offices and Ministers for which cause Moses commandeth him Which is chosen King with his own hand to write out the Book of the Law or Moses's own writings and to exercise himself therein continually But likewise also to punish vices Then in vain do now some amongst us thinke of a new forme of judgment which shall reduce the Magistrate himself orderly and under his own subjects For that Ecclesiastick judgment-Seat of manners for Doctrine the Magistrates ought ever to consult them that are most acquainted therewith it is not to be found commanded in any place of the holy Scriptures LXXV But in these Churches that live under an ungodly Magistrate to wit under a Popish or Turkish grave and godly men must be chosen who must give judgment betwixt men that are at strife and must compose all differences and do other things of this kind And the same men ought together with the Pastours to admonish and rebuke unclean and defiled persons And if they prevaile nothing they must punish them either by denying them private commerce or by publick rebuke or by taking some other such notice of them But they cannot debar them that desire to come to the Sacraments instituted by God For who judgeth the heart but God It may come to pass that a sparke may be kindled by the publick Preaching To norish which by any means that opposeth not Piety is not only unprofitable but altogether fruitfull And I pray you how can it not be absurd and therefore ungodly to debar one from the publick and solemn Thanksgiving for the remembrance of the death of the Lord which findeth in his heart that he is compeld to celebrate the same together with the Church and who is willing to declare himself to be a member thereof and will publickly declare that his by-past life i●d ispleasing to him Appendix PErchance it will not be besides the purpose if in place of an addition or corollary I adde what was decreed by all the Orders of the Laicks belonging to the Empire in their meeting at Nurenberge Anno. 1523. concerning this matter and were offered to the Pope of Rome For by this meanes-will appear that before about 46. years ago the Divines begun to thinke of this Dispute neither are we the first that move the same Indeed I believe there is not any that is but in a mean measure acquainted with the Germane affaires which either thinketh or believeth that any of these things were decreed or desired from the Pope without the knowledg of the Divines But that the matter might be more clear it pleased me to conferre the Dutch examples which was writ in the writing it self with the Latine one which was sent to the Pope which Illyricus Printed with this Book of the Sects and Schisms of Popery at Basil 1565. and out of the colation of both is set down the whole Decree Therefore amongst the one hundred grievances which were two years before done at Wormes but were now set down more distinctly at Nurenberg the Thirty fourth pronounce thus Item Many Christians at Rome and in other places also are Excommunicated by Arch-Bishops Bishops and their Ecclesiastick Judges for profane causes and temporall goods And many infirme consciences are afflicted therewith and led into dispaire So for many and for transitory things and very oft for very light causes some besides that they loose their honour and their fortunes are thrown into the danger both of soul and body When notwithstanding no man ought to be Excommunicate or ought to be esteemed for an Excommunicate person as the holy Scriptures witnesseth except he that is convict of Heresie Wherefore the Laick orders of the holy Empire beseecheth the Popes holiness as becometh him and appears in a Religious Father that he would altogether abrogate this burden of Excommunication at Rome or in the Roman Court and that he would have a care that it should be taken away every where in all other places from Arch-Bishops Bishops and their Judges And to conclude That he would command that no man should be Excommunicate or holden for an Excommunicate Person for any other cause but for the manifest and convicted sin of Heresie belonging to Religion For men ought altogether otherwise either for temporall goods or for any other humane offences be removed or separate from God and his Church except for Infidelity and Heresie Hitherto likewise belongeth that which John Stiumfius in his Chronicle of Helvetia Book 2. of Germany Chap. 29. That the Priests through Swablan about the year of our Lord 1245. when by the instigation of the Pope Hendric Lantgrave of Turengia and after his death William Earle of Holland was chosen against the Emperour Frethrick the second and his Son Conrad did constantly amongst other things teach That it was not granted to any mortall man under the Sun to forbid Christians spirituall duties and the worship of God For this cause they continually say a Masse