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.

XLVIII.

And hitherto indeed as I believe it will easily be consented unto by all, that Christ did speak of a Church which then was in being and extant in Judea: but presently they fall together by the ears, when they inquire what Christ meant by the word Church: for sometimes its put for the meet∣ing and multitude of the people: sometimes its put for the Senate and Elders that did governe the same. After this manner we find the Hebrew words taken, which signifie the Church and the Meetings or Congregation, (which the Septuagint express by the words (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,) Numb. 35. Josh. 20. Psalme 82. and elsewhere. But there are solid Arguments to prove that Christ in this place by the word Church will not have us to under∣stand the multitude, and common meetings of the Jews, but the Jewish Magistracy or Senate. (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,) The first is, that it is clear that Christ did not innovate the forme of Judi∣catories, and government which were admini∣stred according to the Laws: neither that he did any thing, or permit his Disciples to do any thing against those things which Moses had rightly ap∣pointed

Pointed at the command of God. But Moses com∣manded such cases to be proposed to be judged not by the multitude, but by the Senate of every place, or (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,) which used to sit at the beginning in the Porch of every Towne. If Christ had thought to have institute any thing a∣gainst this apointment of Moses here, his Disci∣ples would not have been a little offended with the matter: which though their whole life were most strict observers of the Law; let every one thinke with themselves how much every one would have triumpht, if they could have accused Christ of this crime: that to wit, he had incited the people against the Magistrate, contrary to the Doctrine of Moses? what more illustrious pre∣text could they have wisht to accuse him as a sedi∣tious person, then if they could prove that he a∣gainst the appointment of God, did aslay to arme the people against the Magistrate? to admit the examination of witnesses? to give the power to them to call before them whom they would? to give them the power of cognoscing and judging of causes? the other reason is, that Christ com∣mands us to tell it to that Church which hath the power to call the accused person before it, to hear the cause, examine the witness, (therefore he in the second admonition he bids us joyn 2 Cor. 3. That the fact may be lawfully proved) and to con∣clude of pronouncing and judging; but these things cannot be done from the croude and mul∣titude, except they chose some men which may moderate all things as no man is ignorant of it, for (it behoveth that that convention to be very

little, which without Senators, by it self is able to expect such matters and causes; for this cause some men rightly judge it, that if this precept of Christ were understood of the whole meeting, or company it could have no place, but where the Church did consist of very few Members,) there∣fore seeing they that proceed after this manner, are no other but the Senate or Synedrium; It again appeareth, that Christ did not command us to tell it to the croude, but to the Synedrium; but in∣deed in Christs time the people had not power to choose unto themselves a Magistracy and Princes; wherefore tt behoveth us by the Jewish Church to understand the Senate: as it is clear by what is said before, that the Disciples did so. Therefore if by the Chureh we understand the multitude it self, it behoveth us to tell it to such a Church which hath the power, to chose to it self such a Senate as the Senate of the Jews were at that time; but our Churches have not power to choose such a Senate as the Synedrium of the Jews was: yea the people of the Jews themselves in Christs time had not that faculty, as is said a little before. To this let us adde, That the Scripture, when it speak∣eth of the multitude, useth almost the words of people, of multitude, of croude, of the Children of Israel, or some other words, signifying the same thing. As when it is written that any thing is done or said in the whole Synagogogue or the whole Congregation. I will pass in silence that this form of speaking i•• at this day usuall; for we say we have told any thing to the Empire or Re∣publick which we have proposed to the Emperor

or other governours of the Empire, or to the Se∣nate of the Republick: we say they are reward∣ed by the common wealth, who receive any gift from the Senate thereof, their phrases are so usu∣all, that it is a wonder that they have been ob∣sereed by so few in this place. The sum of all is, Christ did not change the custome of his own time, neither did he change any thing in Judica∣tories, as likewise the Disciples seem to suspect no change nor renovation. Wherefore he com∣manded them to tell the Synedrium before they went to the Heathen Magistrate.