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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14399	Concerning the excommunication of the Venetians a discourse against Cæsar Baronius Cardinall of the Church of Rome In which the true nature and vse of excommunication is briefly and cleerly demonstrated, both by testimonies of Holy Scripture, and from the old records of Christs Church. Written in Latine by Nicolas Vignier, and translated into English after the copie printed at Samur 1606. Whereunto is added the Bull of Pope Paulus the Fift, against the Duke, Senate and Commonwealth of Venice: with the protestation of the sayd Duke and Senate. As also an apologie of Frier Paul of the order of Serui in Venice.; De Venetorum excommunicatione, adversus Caesarem Baronium. English	Vignier, Nicolas.; Sarpi, Paolo, 1552-1623. Apologia per le oppositioni fatte dall'illustrissimo & reverendissimo signor cardinale Bellarminio alli trattati, et risolutioni di Gio. Gersone. English.; Baronio, Cesare, 1538-1607. Duo vota. English.; Catholic Church. Pope (1605-1621 : Paul V); Venice (Republic : to 1797). Doge (1606-1612 : Donato)	1607 (1607)	STC 24719; ESTC S120778	41,133	78

and to Kill By what right by what authoritie Certes Christ did constitute his Apostles Pastors to feed that Church which himselfe had acquired by his blood which also is the dutie of all and euerie one which haue any charge in the church wherunto Peter himselfe giues witnesse when hee saith 1. Pet. 5.1.2.3 The Elders which are among you I beseech which am also an Elder c. Feed the flocke of God which dependeth vpon you caring for it not by constraint but willingly not for filthy lucre but of a ready mind not as though you were Lords ouer the heritage of God but that you may be ensamples vnto the flocke and when the chiefe sheepheard shall appeare not that Arch Flamn of Rome but Christ you shall receiue an incorruptible crowne of glorie But as for that office of Killing not any the least mention in the booke of God vnlesse it may be in these places where such Pastors be deciphered as in conditions resemble your scarlet Colledge so well that milke cannot be more like to milke than you to them Concerning whom we read that God of old spake in this sort vnto Ezechiel Ezech 34.2.3 Thus saith the Lord God vnto the shepheards Woe vnto the shepheards of Israel that feed themselues Should not the shepheards feed the flocks You eat the milke and cloath yourselues with the fat you kill the best but feed not my flocke The weake haue you not strengthened the sicke haue you not healed neither haue you bound vp the broken nor brought that againe which was driuen away neither haue you sought that which was lost but with cruelty and with rigour haue you ruled them And they were scattered without a shepheard c. Therefore ô shepheards heare the word of Iehoua Thus saith the Lord God Behold I am against the shepheards and will require my sheep at their hands and cause them to cease from feeding the flocke that these shepheards may no longer feed themselues for I will deliuer my sheepe from their mouthes and they shall no more deuoure them Which Prophecy you see is fulfilled in your selues that haue lost England Sweland Denmarke Norway and the greater part of Germany deliuered from your deuouring mouthes and you can no more obtrude your merchandise vpon them your Lambes of wax Agnos Dei your hallowed beades your Bulles your Iubiles But come wee to the grounds whereon this paradox is built and to those pillars that beare it vp B The Lord said vnto him Feed my sheep and he heard a voice from Heauen Kill and Eat I maruel you deduce not your office of killing out of the first word Lib. 1. de Rom. Pontifice c. 15. Feed seeing Bellarmine not the least among these scarlet Worthies hath found your Popes Regall authoritie therein For Homer saith the man in his second Ilias from whom Christ no doubt did borrow this phrase calleth Agamemnon once and again Pastor of the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who it is certaine slew and sent many packing away to Pluto and therefore shared it should seeme this office of killing with you But passe wee from these bables and come vnto the oracles more renowmed than the Delphian Peter heard a voice from heauen Kill and eat What if he did B Matth. 26 52. Iohn 18.13 He heard also from * Christs own mouth Put vp thy sword into thy sheath for he that striketh with the sword shall perish with the sword Whether voice of the two did most amate Peter that which bid him or that which did forbid him to kill Either was this his voice vttered by him whom it is high impiety to disobey whom all religion tieth to yeeld obedience vnto who cannot lie nor cannot deceiue And Peter was obedient vnto both He did not cast away the keies which Christ had committed to him iointly with the other * Apostles Math. 16.19 and take him vnto his sword as * one of the Popes of Rome is reported to haue cast Peters keies into the Tiber and laid hold Pope Iulv the second that Butifeu of Italy as he called it vpon Pauls swords but subiected himselfe vnto Neroes sword and as well by example taught others so to do as by this his expresse precept 1. Peter 2 1● Submit your selues vnto all maner ordinance of man for the Lords sake whether it be vnto the King as vnto the superioror vnto gouernours as vnto them that are sent of him for the punishment of euill doers and for the praise of them that do well Neither hauing receiued that message Kill and eat did he withdraw himselfe from the society of the Gentiles which was the scope and end both of this voice and heauenly vision For being ignorant as then that the ceremonies of Moses law were to be abolished and the Gentiles to be aggregated into the people of God without receiuing the seale of circumcision or obseruing of other legall rites Christ by this vision would teach him the truth for that sheet and vessell which Peter beheld is a resemblance of the Church of Christ which is said to be let down from heauen because it is on Gods prouidence more strongly suspended than if it were fastened vnto Iupiters golden chaine wherof Homer speketh There be within the continent of the Church liuing creatures of euery kind vnder heauen foure-footed flying creeping things cleane and vncleane that is to say which as yet Peter did not know Iewes and Gentile That is the mystery which in former times was not disclosed vnto men but now is made manifest to his Apostles and Prophets in the Spirit that the Gentiles are to be made one body coheires and copartners of the promise in Christ by the Gospell as Paul speaketh Eph. 3. Which vision because of some obscurity in it is farther illustrated in course of Scripture Kill saith he and Eat without difference cleane and vncleane beasts Leuit. 11. per totum For howsoeuer it was hitherto by the law forbidden it is now permitted by grace in Christ which to be the intendment and scope of that vision Peter himselfe doth contest in these words of his vnto Cornelius You know it is vnlawfull for a man that is a Iew to company or conuerse with one of another nation Act. 10. But God hath shewed me that I must not call any man defiled or impure And this is the generall exposition of the Fathers agreeing thereupon with one consent out of whose Commentings and large enarrations Oecumenius collected those his summary notes which hee hath left vpon the Acts of the Apostles His words be these Oecumenius in Act. Aposto●●rum The vessell which he saw designeth the world made of grosse substance The beasts of diuers kinds are types of the different degrees of man And to speake more plainly The sheet is the Church The liuing creatures in it be the Gentiles Peter saw the Church tied and knit vnto the foure Euangelists and all

with the vaine rumbling of the Papall cursings haue termed now at last Galli alluding to the French in the ambiguitie of words who heertofore sided with the Popes against Venice The Armes of France Saint Antonies fire Lib. 22. cap. 19. Mushromes much eaten in Italy and haue a poisonous qualitie in them saith Atheneus But he meaneth the pride and vanitie the word being fungus In fasciculo rerum expetendarum that your fire is no better than a painted flame and the thunder-cracks of your terrible Salmoneus no more to be feared then childrens rattles For so long as the Cocks set not vp their combes not affright with their crowing the howling of these night birds are but toies Or what cause is there why the Lions of Venice should be afraid of your fire who carrie about them Lilies an excellent remedie as Physitians write against the disease called Ignis sacer and not so alone but as Pliny writeth against the stinging of serpents and poison of mushromes Indeed I confesse the lightning of Gods seruants is not rashly to bee vilepended and yet there is no cause to stand in feare therof alwaies especially when as Vdalrichus Huttenus a knight of Germany writeth it proceedeth from Humane passion I tremble at the indignation of Christ I feare not the displeasure of the Pope and this is not Christs cause but the Popes quarrell These nets are not cast to catch soules but to draw in gold and siluer for seeing that the late Censure of Clement the Eight against the state of Ferrara thriued so well as to enlarge Peters patrimonie with an accesse of not a sew townes these Scarlet Fathers haue made them selues a promise that this against Venice shall speed as well But I wish them take heed lest Ill counsell fall heauiest on the giuers Iohan de Mandeuilla lib. 1 Venetians by their long continued trade with the Grecians may happely haue learned to answere Paul 5. to the same purpose as the Greekes sometimes did Iohn the two and twentieth Wee beleeue thy authoritie is within thy owne dominions supreme we can not indure thy pride which is extreamen we are not able to satiate thy Auarice The Diuell be with thee because God is with vs. Now therefore to returne from whence we haue digressed by the premises Baronius you may perceiue the vanitie and follie of that your exhortation which you annex vnto your Pope B Go on then a Gods name holy Father as you haue begun suppose not that no man can iustly tax your too much hastinesse c. For it had been your part first to haue proued the thing right and honest wherto you would lead him which failing to do you shall haue no thankes for your idle attempt in seeking to match Paul your Pope in equall termes with Paul the Apostle of the Gentiles much lesse to preferre him before and incite him as you do to proceed There is no delay can excuse much lesse commend that which originally was vniust nay rather the longer debated demurred the greater the fault in execution But this palpable flatterie makes me remember a worthie saying of Roderigo Bishop of Zamora In spec●ritae hum lib. 2. c. 3. The Pope though he hath all things a yet euermore stands in need of one thing viz. a faithfull Counsellor to tell him the trueth For from the highest vnto the lowest euerie one is giuen to sooth him vp they tell him smooth tales but all to deceiue him Cunningly they aduise him for their owne aduantage Fraudulently they supplicate to attaine their own wishes and for that flatterie is associate with guile as euery man can tell they combine among themselues like craftie companions as they bee not to crosse or thwart the one the other And as the scope of an Orator is to perswade the end of Physicke is to recure so the intent of a flatterer is to colour and deceiue The fowlers call is a pleasing note but the end is to deceiue the bird And as Ierome said once Poisons are giuen mixt with hony These are the men that make God and the Pope fellowes ascribing some Deitie vnto him But and if I mistake not the trueth the Popes should indeed heerein shew themselues like God if they would command such Varlets to the halter but out of all doubt true seruers of God if such coosining deceiuers were well punished for their paines So far that Bishop But that which I maruell at most of all is that Baronius a man who knoweth all things the skilfullest antiquarie in the Church stories that liueth the man who when first hee gaue his mind to write Genesed out of Terence set it downe as his principall intent and purpose that the lies he committed to the presse might finde acceptance with the vulgar sort that hee should set down so barsh a comparison of Paul the fift with Gregorie the Seuenth and Alexander the third wherof the first was the vilest Varlet that euer sate in that sea and the latter to bee detested for his intolerable pride B I for my part so you say do professe ingenuously that I reioice in my Spirit I will say with the Apostle I do ouerabound in ioy And let mee also speake in the Apostles wordes Act. 23. God shall smite thee thou painted wall that darest belch foorth of thy vnsanctified throat the wordes of so great an Apostle who as truly canst say with a pure conscience which hee once spake I vse great boldnesse of speech toward you 2. Cor. 7.4 I glorie greatly in you I am filled with comfort and am exceedingly ioyous in all our tribulation as thou canst those former words of the same Apostle I haue wronged no man I haue corrupted no man I haue defrauded no man when the words thou speakest these verie wordes are only to wrong to defraud to corrupt B But let vs heare the iust cause of this so supera bounding ioy * When I behold in my decrepit age Gregorie or Alexander in Peters chaire Heare ô you Kings hearken ô Princes giue eare ô Potentates of the Christian world by the testimonie of Caesar Baronius a Reuerend old man a sincere Cardinall an eie witnesse a man of credit Gregorie sitteth in Peters chaire not you must know Saint Gregory the first whose Christian speech this is I speake it with confidence Greg. in epist lib. 4 epist 30. whosoeuer he be that names himselfe or would be named vniuersall Bishop in that his pride hee sheweth himselfe the forerunner of Antichrist that aduaunceth himselfe beyond all equalls who calleth the Title of Vniuersall Bishop wherein the now Popes do so much glory a Swelling a new name a word of rashnesse See the 2. and 24. episties of the 4. and 6. booke Proud Pompaticall Peruerse Superstitious Prophane Impious a Name of Error of Singularity Vanitte Hypocrisie Blasphemie That Gregorie I say the first of his name who wrote with such reuerence of Arian Princes

Where he saith Therfore let vs keepe the feast not in the leauen of malice and iniquity but with the vnleauened loues of syncerity and truth The communion is twofold wherefrom the Excommunicate are excluded Internall Externall The Inward is that by which euery faithfull man in faith and charity is first knit vnto God then to all the Saints and the whole body of the Church with the bond of the spirit which is in the Creed called the Communion of Saints of which that place of Iohn is meant 1. Ioh. 1. That which wee haueseene that which wee haue heard do wee preach vnto you that you the faithfull might haue communion with vs and that our communion might bee with the Father and with his sonne Christ Iesu From this communion it is not the Excommunication of the Presbytery but their owne sinnes which excludeth offendours For the Prophet as the mouth of God saith Your sinnes haue diuided me and you Esay 45. But Excommunication doth declare and confirme by the Churches authority that the irrepentant sinner is excluded and cut off from this communion The saying of the Schoole to that purpose is The Church doth not damnifie any man but pointeth him out that is damnified Euen as when in the Law the Priest did forbid the infected with the leprosie to enter within the Congregation This act of the Priest did not bring the sore vpon him but only declared that he was infected and hence it is the if the key go not right as the saying is but hit vpon such as be innocent the sentence pronounced is void Externall communion is of two kindes either in Church or Common wealth This latter concerneth negotiating trading and commerce in matters of ciuill course belonging vnto this present life Excommunication doth not actually depriue a man from the benefit of this but it remaines lawfull for any in ciuill affaires to negotiate with him to doe him all duties and bounden offices such as the sonne should do the father the wife her husband the subiects their magistrate for euen to Ethnickes and Pagans such natural seruices be returnable Ecclesiastical communion is that wherein we communicate together in those things which in the Church of God concerne his seruice as publicke praier preaching of the Word participation of the Sacraments This last is cleerly and wholly forbidden the Excommunicare both vpon warrant of Christ his precept Matth. 7.6 Giue not holy things vnto dogges Cast not pearles before swine as also in regard of their fruit and effects lest happily they turne vnto their condemnation because they receiue vnworthily it being the nature of the Sacrament to profit onely the worthy receiuer Concerning the preaching of the word although the vnfaithfull and vnbeleeuers by warrant of the Scripture should haue accesse thereto He vseth this word so often as being the practise where he liued that so they may the sooner be reclamed by repentance yet their case is otherwise who by the Presbytery are giuen vp to Sathan And although that in former time they were not wholly excluded yet neither were they licenced but respectiuely as hauing need of rather correction than instruction conscience than science Concerning the end you alleadge very fitly Pope Nicolas saying That Excommunication is not poison to destroy but Physick to recure Which is true indeed and cleane cuts the throat of your killing office vnlesse perdy with you to kill and to heale are two words of one signification For without all question Excommunication and brotherly correction haue both but one end which end is this that A brother may be gained if it be possible the Church edified the glory of God therby aduāced So saith the apostle in expresse words 1 Cor. 5. First it is his purpose to deliuer vp to Sathan the incestuous person for the mortifying of his flesh that his spirit may be saued And secondly the wicked man is reiected from Communion with the faithfull Iest the Church might happily partake in his infection His words be these 1. Cor. 5.8 Cast you out therfore the old leauen that you may be a new lumpe Know you not that a little leauen leaueneth the whole masse Hereout the third Gods glory will easily be aduanced for when mis beleeuing Infidels shall behold that wicked and notorious offendours be in no case tolerated in the Church it cannot be but they wil greatly commend the founder thereof Iesus Christ our Lord. These things premised so pregnant that they stand without contradiction let vs see their agreement and coherence with the practised excommunication in the Papacy which will appeare void and a meere nullity Brutum fulmen rather than a censure of the Church or an holy and sacred action First it is a right resting in the whole Church But the Pope claimes it absolutely for his owne peculiar so farre as he may absolue and excommunicate at his pleasure yea actually doth both bind and loose Francis Vargas in R●sp de iurisdict Episcop in the most remote places from him The power saith Franciscus Vargas resteth only in his hands to Excommunicate Absolue Dispence Reserue cases Conferre Indulgences Benefices and such like to make Lawes enact Statutes punish reward rule and moderate the Hier archie of the Church All which power and if there be any other of like nature hereto is thought to be deriued vpon Inferior Bishops from the chiefe Bishop alone And not only so but to rest in him as in the Originall and sure head from whom al other do receiue that whasoeuer which they haue As though Christ the springing Well of life or those Fountains from whence we are willed by Esay to draw foorth saluation with reioycing Esay 12. were dried vp and no hope to attaine eternall life but by recoursing to the Cesterns of Rome Thus neuer did the auncient Councels decree it was not their intent that all power in the Church should be confined vpon this proud Tarquine Read and obserue but these Canons The 6. of the Nicene Councell Let ancient Customes bee retained Concil Tom. 1. The Churches in Lybia Egypt and Pentapolis let them obey the Bishop of Alexandria seeing this is the vsage in the Church of Rome In like maner throughout all other prouinces let the Metropolitanes of Antioch and Ierusalem retaine their rights and priuiledges without impeachment What singular priuiledge or prerogatiue hath the Bishop of Rome bestowed on him heere beyond the other his equall Patriarchs The 13. Canon of the Councell of Antioch Concil Tom. 1. Let no Bishop dare to passe from Prouince to Prouince and giue orders in Churches there vnlesse hee bee sent for by the Metrapolitane and the Bishops that bee with him But if not beeing sent for or called at all he shall inordinately and insolently presume to goe and giue Orders make Ecclesiasticall constitutions whereto hee hath no right let there bee a Nullitie of all his acts himselfe be put vnder censure for his insolency and

nations contained therein It was said vnto him Kill and Eat because it was necessary that euen they should come vnto the Church What is heere Baronius that concerneth that Office of killing By this voice and this vision Peter is commanded to go vnto the Gentiles and feed them with the holesome and liuely food of the Gospell This is with you to kill and slay And happily for this cause you take that good course not to preach the Gospell lest thereby you might become murtherers or rather indeed lest the people hating the poison of your traditions do hunger after the bread of life But this is your maner to interpret Scriptures vpon which you stand so much which you learned of the great professor of your schoole and Doctor of the chaire he I meane who in the desert detorted and wrested as you are wont to do the Scriptures Matth. 4. in his disputation with our Sauiour Such one was Boniface the 8. of whom the saying goeth He entred as a fox De Maior obedien Vnam sanctam raigned as a lion and died as a dog who would proue that the Pope had right to both the swords Spirituall and Temporal out of the Euangelicall writings forsooth Because when the Apostles said Here are two swords the Lord did not answer his Apostles speaking in the Church Heere it is too much but it is inough Certainly whosoeuer shall denie that the temporall sword is in the power of Peter he regardeth but little Gods word which saith Put vp thy sword into thy sheath Gen. 1.16 De Maiorit Obed. C. solitae And Innocent the 3. by a place of Genesis doth as soundly proue that the Imperiall maiestie is in subordination to the Pontificall You should saith hee haue considered that God made two great lights in the firmament of Heauen the greater light to rule the day the smaller light to gouern the night both great but one greater than the other In the firmament of heauen that is the vniuersal Church God made two great lights that is appointed two estates royall the Pontificall authoritie and Regall power but that is the greater of the twain which is appointed ouer the day that is ouer spiriall things that the lesse which hath iurisdiction in carnall that wee may know there is as great difference betweene Kings and Popes as there is betwixt the Sunne and Moone Distinct 22. sacrosancta In like sort Anacletus if * Gratian say true proued the Primacie of Saint Peter out of that place where hee is called Cephas that is an Head and Beginning which Etymologie euen * Bellarmine applaudeth Lib. 1. de Roma Pontif. c. 17. who affirmeth that Cephas is an head in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereas Cephas is not a Greeke but a Syriak word which as himselfe auerreth signifies a Rocke And the same Bellarmine that Captain Iesuite out of the selfe same place which you produce Kill and Eat concludeth that Peter is Head of the Church drawing his argument not as you do from the word Kill but from the Commandement Eat For saith he It is the heads duty to eate Bella. lib. 1. de Rom. Pontific c. 22. Barom Tom. 1. Annal. Eccles and so by eating to transmit the meat into the stomack and so to incorporate it to it selfe And your * selfe elsewhere do bring this proofe to make the vse of shrining the reliques of Saints within the Altars Apostolicall because in the sixt chapter of the Reuelation the soules of such as were slaine for the Gospell are said to cry from vnder the Altar But who is not acquainted with such Iuglers trickes what man will take their counterfeit glasse for true pearle Remember Baronius that I may returne vpon your self an allegory that the Chamelion a beast which as they say liueth by the aire is numbred with such * as be vncleane Leuit. 11. Allusion to the speech that Emperor Fumum habet qui fumum vendidit B and that vaine man blowen vp with wind who selleth nothing but smoke is semblably vncleane in the eyes of God But to proceed To feede the sheepe is with care to watch ouer the faithfull c. And is it true indeed Baronius is the office of feeding to be confined only to the faithfull and obedient Christians and is this your will to haue all refractarie and stubborn ones led into the slaughter whom happily you instile Lions for that you feare the Lion the armes of Venice Esay 11.6 But Esay prophecied otherwise of Christs Kingdome The Wolfe shall dwell with the Lambe and the Leopard shall lie with the Kid and the Calfe and the Lion and the fat beast together and a little child shall lead them The Cow and the Beare shall feed their yoong ones shall lie together and the Lion shall eat straw like the Bullocke the sucking child shall play vpon the hole of the Aspe and the weined child shall thrust his hand into the Cockatrice hole Then none shall hurt nor destroy in all the mountaine of mine holinesse Wee deny not but Pastors are to stand against the refractarie and the disobedient but with what armes Spirituall not Carnall For as Hierome once sayd of heresie Ieron in prooe● lib. 4. in Ieremiam Heresie is to be cut off with the sword of the Spirit let vs strike thorow with the arrowes of the Spirit all sons and disciples of misled Heretiques that is with Testimonies of holy Scripture The slaughter of Heretiks is by the word of God So wee say and iudge of all other vices For the Church hath no such warrant as to vse the sword of the Ciuill Magistrate or bring in within her liberties politicke punishments the offices of the Ciuill and Ecclesiastical Magistrate being as Christ teacheth Matt. 20. things of diuers natures You know That kings of Nations rule ouer them but with you it shall not be so And the reason is for that the Church is the seruant of Christ no otherwise then as Christ is the Sauiour of the faithfull But Christ to procure the saluation of them neuer vsed himselfe nor permitted his Church to vse the sword of the ciuill Magistrate And this is that if I mistake not which your selfe in prosecution of your allegories adde That such killing must not be but with great charitie c. For all that we do or can conclude from hence is this and no more that this killing of the stubborn and disobedient is done by Excommunication which is a spirituall and wholesome remedie Which to grant wee must first consider lest we erre in ambiguitie of wordes What excommunication is 2. By whom it may be executed 3. Vpon whom to be inflicted 4. For what causes it is iust 5. From what communion they bee barred 6. Which bee the ends of Excommunication that any man by these grounds may determine what is to be iudged of the Excommunication of the State of Venice of which you intreat

Excommunication one of the parts of Church discipline the other being brotherly Correction is of two kindes The Lesser and the Greater The Lesse is that whereby such as grieuously offend against any point of faith or maners or good established order are excommunicate not so that absolutely they cease to bee the members of Christ but be only for a time restrained from communion of the Sacraments so long as vntill either their Repentance or Faith or Dutie bee iudged sufficient and publick scandall be taken away And such the * Ancients called Restrained Abstenti Cyprian in epistolis Excommunication the Greater is an holy action of Priesthood by which agreably to the rule of Christ a brother become obstinate in his sins is cut off from the fellowship of the faithfull cast out of the Church deliuered to Sathan that vpon correction he may repent and vpon true repentance be againe receiued which was vnder the law a casting forth out from the Synagogue So by authoritie and warrant of Christ to excommunicate is a power belonging vnto all Math. 18. and none but the True Church to be executed by the whole Presbyterie lawfully elected to bee denounced in the open face of the assembly with their either tacit or expresse consent This is proued by the words of Christ If he will not heare the Church that is the Presbytery and conuention of Elders let him be to thee as an Ethnicke a Publicane The Apostle is yet more cleare in this point 1. Cor. 5. When you are gathered together and my spirit in the name of our Lord Iesus Christ let such a one be deliuered vnto Sathan In which place he speaketh vnto the whole Church as again he doth 2. Cor. 2. It is sufficient that this man hath beene censured by many And therfore he intreateth that with one consent they receiue againe him who had beene excommunicate And this is the doctrine and * consent of all fathers What This if he meane by the Presbyterie as he calleth it The Church practise doctrine of the fathers is to the contrary as in Cyprians epistles any man may read Wherof the reason is very euident that matters of greatest consequence in the church are not to be proceeded in without consent and approbation of the * Either tacite or expresse as before whole Church as the practise is in ciuill states and affaires For that wherein euerie one is interessed it was the saying of Pope Leo must haue the generall consent of all And what of more consequence wherein can the whole bodie be more interessed than in the cutting of one member from the bodie The conclusion therefore is No man ought to bee excommunicate without the generall assent of the whole Church in which he liueth And that Austen was of this minde it is euident by this that he thinketh that man should not be excommunicated who hath many abetters and bearers out in his offence with whom many do partake and are associate in sinne reioycing in their follies insulting on the godly despising the sword of Excommunication lest it proue the originall of a Schisme and of this mind saith he the Apostle was His wordes are To this purpose the Apostle speaketh If any one be named August Contra epistolam Parmen lib. 3. In that he saith If any one it seemeth his meaning was that such a man might safely be put vnder censure and for his good who is a sinner among such as be none that is as be not infected with the taint of like enormity And where he saith be named hee letteth vs therby vnderstand it is not inough that a man be so vnlesse withall he be named to be so that is notoriously knowen and diffamed that all men may prooue and giue their consent to the sentence of excommunication throwen foorth against him For thus the bond of peace may bee kept correction bee done vpon him he be striken not to kill him be seared but to cure him To this end hee saith of that man whom by such receit hee would haue to bee cured The Rebuke of many is sufficient for him Because such rebuke cannot be auaileable but where one is rebuked who hath not a multitude his fellowes in sinne but if the infection be gone ouer many the godly can do nothing but sorrow and grieue Now for the persons liable to this censure All and Only they who being in the list of brethren continue in sin with contumacy Only brethren because that Of forreiners God doth iudge and not the Church as the Apostle speaketh 1. Cor. 5. and such as neuer had any cōmiunion cannot be cut off from communion with the Church which they neuer had Again adde the stubbornly wilfull not others for them or with them Because euery man must beare his owne burthen And Austen doth in this point deseruedly blame Auxilius a yong man Aug. Epist 75. If by his own iudgement allegation out of Austen for peril of schism excommunication must not bee inflicted on a multitude if for nothing else yet in that regard the censuring of greate ones gods on earth should not so easilie haue passed his lippes Azarias did not excommunicate Vsziah but told him his duty as the minister of God Neither did they compell him to hasten out but God did it and had they done it this was no excommunication 2. Paral. 26. Theodoret. lib. 5. Hist Eccles ca. 18. S. Ambrose is the only example that can with probability be alleadged But there is very much difference betweene his maner of proceeding and the Popes in his consistory and the Ministers with their elders Read the story in Theodoret. Hist Eccles ca. 17. ex interpr Christophorsani and somewhat elderly Bishop as he speaketh because that for the sole offence of Classianus he did excommunicate his whole family And it is against All that No man of whatsoeuer state or condition Ecclesiasticall or Ciuill Superior or Inferior may thinke himselfe exempted from that censure The truth hereof is certaine by practise in Scripture as for instance Azarias the high Priest cast foorth king Ozias out of the Temple by practise in the prime age of the Christian Church when as Ambrose excommunicated Theodosius an act allowed of by all Churches and so well liked by Theodosius himselfe that he professed to haue met with but one Bishop in deed Ambrose at Millane The causes which procure it are sins of Commission done without amendment against either First or Second Table That appeareth by Christ his words Mat. 18. where he mentioneth Ethnicks Transgressors of the First and then Publicanes delinquents against the Second table To which there in the 12. of Exodus where there is charge giuen that no Vncircumcised person and in that an offendor against the first Table be admitted to the Passeouer and secondly 1 Cor. 5.8 no Iew who had Leuen in his house which leauen the Apostle doth interpret of mal tiousnesse and vncleane life