The divine right of church-government and excommunication: or a peacable dispute for the perfection of the holy scripture in point of ceremonies and church government; in which the removal of the Service-book is justifi'd, the six books of Tho: Erastus against excommunication are briefly examin'd; with a vindication of that eminent divine Theod: Beza against the aspersions of Erastus, the arguments of Mr. William Pryn, Rich: Hooker, Dr. Morton, Dr. Jackson, Dr. John Forbes, and the doctors of Aberdeen; touching will-worship, ceremonies, imagery, idolatry, things indifferent, an ambulatory government; the due and just powers of the magistrate in matters of religion, and the arguments of Mr. Pryn, in so far as they side with Erastus, are modestly discussed. To which is added, a brief tractate of scandal ... / By Samuel Rutherfurd, Professor of Divinity in the University of St. Andrews in Scotland. Published by authority.

CHAP. X.

Quest. 6.

Arguments for Excommunication, from 1 Corinthians 5. vin∣dicated.

REverend Beza said, The world is the Kingdom of Satan, and he that is delivered to Satan, is cast out of Christs Kingdom to Satans Kingdom.

Erastus saith, Is it not easier to heal them by remaining in the* 1.1 Church, having the Magistrate to compell them to their duty, then to cast them out of the Church? The world is a kingdom of wicked∣nesse and impiety, may you not more easily reforme a wanton and las∣civious virgin within the house, then by casting her out of the house into a Bordel? Will not slaves of Satan be more easily healed amongst the children of God, then amongst wicked men?

Ans. Whether, to be delivered to Satan, be to be put formally in his power, that he may vex the spirit, that the man may be hum∣bled for sin, or if it be to be given to Satan only, consequenter, and cast out of the Church, that is, Christs office-house of Grace, to live as the world, of which Satan is God and Prince, 2 Cor. 4. 4. Joh. 12. 31. Ioh. 14. 30. It is not much to be disputed: But this rea∣son is against the wisdom of God, who hath appointed that the

shame, grief and sorrow of being put out of Christs family, should* 1.2 exceedingly humble the spirit of any in whom there is any thing of God.

And Erastus might as well say to Paul, why dost thou command the Saints not to eat and drink with those that are called brethren, and yet are fornicators, covetous, extortioners, 1 Cor. 4. 11. and such as cause divisions and walk inordinately, as Rom. 16. 17. 2 Thes. 3. 14, 15. and to withdraw from their company? they must then converse only with the slaves of Satan, and the wicked of the world, when they are deprived of the society of the godly, and that is the way to loose them; were it not better to command the just contrary, that the godly should eat, drink and converse with inordinate walkers? for they may turn them from their evil way; for will an unchaste virgin be made chaste by being cast out of her fathers house into a Bordel-house? Will not slaves of Satan rather be healed amongst the children of God, then amongst the wicked?

But Erastus seeth not, that Gods aime in this separation, is not only, that the cast out man may be ashamed, 2 Thes. 3. 14, 15. and so humbled and brought to repentance, when he findeth he is depri∣ved of the blessings of the Saints, of their society, Ordinances: But also God hath a higher aime, to the end, the whole lump of Christs body, be not leavened and infected with the contagion of one man, 1 Cor. 4. 6, 7. Gal. 5. 9. 10.

Erastus. The similitude of a rotten Member, proveth nothing:* 1.3 for 1. There be no such sinners desperately uncurable, of whom there is no hope so long as they live, except pertinacious Hereticks er∣ring in the foundation of salvation, and such as sin against the holy Ghost: 2. It is not necessary that men using reason and free will, be defiled and corrupted by other sinners, as the whole Member is by the rotten Member; for as a Tree cannot but be burnt by the fire that sea∣seth on it, so neither can the Members continuated by touching, es∣cape corruption. 3. None can be cast out of the Church into* 1.4 the world, as it is the kingdom of Satan, for if they keep the faith, though they were amongst Turks, they are not in the world, that is, in the Kingdom of Satan, nor in the world: 4. Paul would not have him cast out into the world, that his soul may be saved, for this were to make the weak dispair, and make them hypocrites.

Ans. This similitude is the holy Ghosts in the very sense we use

it, 2 Tim. 2. 17. Their word shall eat as a canker, a Metaphor (as Calvin, Piscator, Marlorate observe) from a rotten member that corrupteth the whole body, and to say, because a man hath reason and so free-will, that he will not be corrupted; whereas the whole member by necessity of nature cannot but be corrupted by a rotten mem∣ber, is to speak not like a Divine, but as Pelagius speaketh; for except we use the remedy appointed of God, to eschew the con∣tagion of the wicked, and eschew their company, as we are com∣manded, and as the godly have done, and the wicked have not done, and therefore have been infected with the way of other evil men, Prov. 22. 24. Prov. 5▪ 8, 9. Psa. 26. 4, 5. Esa. 2. 6, 7. Psa. 119. 63. Psa. 139. 21, 22. Rev. 18. 4. 2 Chro. 19. 2. (though we should not actually be corrupted) yet we sin and tempt the Lord, in that we seek a temp∣tation to our selves; yea, as all the reasons of Erastus are naturall and against the wisdom of God in his Ordinances, so expresly this; God forbiddeth his people to marry with the Canaanites, or to make Covenants with them, Exod. 34. 12, &c. Because (saith the Lord) they will insnare thee, and draw away thy heart after their Gods: May not Erastus say, But men have reason and free-will not to consent to the inticing counsels of the Canaanites, though they be joyned in Covenant, and marriage with them: Preterea non est ne∣cesse sic alios a malis contaminari. 3. It is good, that Erastus gran∣teth, that pertinacious Hereticks, because uncurable, may infect others, for so the word expresly saith, what shall be done with them? Erastus granteth they be rotten members: Ergo, either they must, by Excommunication be separated from the body, as we teach, or the body must seperate from them; if this latter be said, all that Erastus inferreth against us, shall fall against himself: 1. We shall not need to be infected with the Heresie of such: Ʋti∣mur ratione, We have the Armour of reason and freewill, against this rotten and rotting member, saith Erastus: 2. We shall expose He∣reticks to the Kingdom of Satan, and the world, by which they shall be hardned in their pernicious Heresies: Beside 3. We make them Hypocrites: 4. I see no warrant Erastus hath to say, That Hereticks erring in fundamentals are more contagious and rotten members then slaves of Satan, failing against the second Table: 5. He that is cast out of the Church, though amongst the Turkes, is in the world, but not of the world: If he keep the faith, and if he do so, he shall

repent and come home to Christs visible Kingdom, but because he keepeth the faith, yet he is not a member of a visible Church, ex∣cept he professe it, and repent; for even the sound in faith, if obsti∣nate in Scandals, may deserve Excommunication. 6. There is no∣thing said against Excommunication in the two last Reasons, but what striketh against Timothy his publike rebuking, and threat∣ning wrath against those that sin openly, for they may through their owne corruption, so farre abuse publike threatnings, as they may be led on despaire and hypocrisie. Now Erastus as we shall hear, granteth those are to be rebuked openly, who sin openly. 7. We say not to deliver to Satan any man, is to deliver him to the World, but to cast him out of the Church, that consequenter he may be left to the World; but that he should sinne, and be led away with the World, is neither the intrinsecall end of Ex∣communication, or of the Church, but an event or end by accident▪ the intrinsecall end is the Salvation of the man.

Beza saith, that Paul speaketh of a spirituall punishment, and not of a corporall.

Erastus saith. When Peter killed Ananias corporally, was not this* 1.5 corporall punishment? When Paul gave some to Satan for the de∣struction of the flesh, and God punisheth our sinnes with temporall death, how shall you prove that God, and the Apostles punisheth not sinnes with corporall, or politicke punishment?

Ans. The instance of Peters killing Ananias is in vain brought* 1.6 in▪ Its but a begging os the question, for it is not said Peter deli∣vered Ananias to Satan, that his Spirit might be saved. Who re∣vealed this secret to Erastus, that Peter used the Ministery of Sa∣tan in killing Ananias? We have as good reason to say, Peter de∣livered Ananias to a good Angell to be killed, as Erastus hath for his dreame. 2. We deny not, but God and the Apostles did punish sinne with corporall punishment, but let him show with∣out the bounds of the place in controversie; (for we must ex∣pound Scripture by Scripture) where ever the Church convee∣ned together in the Name of the Lord Jesus, did judge and mira∣culously kill any member of the Church, that the Spirit may be saved in the day of God.

Beza said, This killing by the people, would be ground of a great Calumnie, to make many say, Christians did usurpe the Sword of the

Magistrate, and that they were not subject to the Magistrate.

Erastus. We give this power of miraculous killing onely to the Apostles.

Ans. Yea, But the calumny standeth so long as Erastus giveth to all the people the faith of Miracles to conveene and pray that Paul might miraculously kill those that offended the Church, and its probable when the enemies objected to Christians, all they could falsely, they would not have omitted this, that the ve∣ry people by their prayers meet in one Church-jury, to kill Cesars Subjects. Beza said, The Christian Magistrate should by this kill all the drunkards, fornicators, and the like with the Sword.

Erastus answereth, 1. All faults deserve not killing, but some* 1.7 other punishment of a lower degree. 2. The Lord himselfe appointed that the Magistrate should compell men to doe their duty, why then should Beza speake against God, and call this a compelling of men to be Hipocrites?

Ans. If other sins, as drunkennesse, fornication, extortion, doe* 1.8 infect the Church, and be scandalous to the very Gentiles, as the Apostle saith of incest, 1 Cor. 5. 1. 6, 7. Upon the same reason Paul should have rebuked them, because they did not from the faith of Miracles pray that Paul might inflict some miraculous judgement by the Ministery of Satan, though lesse then death for other sinnes. But I pray you, Paul had either a warrant from God to kill this man, or he had none at all: If he had a war∣rant, why did he not that which is the part of a miraculous Ma∣gistrate without the prayers of the Corinthians? Did Paul chide them, because they prayed not to God that he might doe his du∣ty? if he had no warrant at all, Why should he chide the Co∣rinthians, for that they prayed not that he might doe a duty, which was not his duty? For that is not Pauls duty, for the do∣ing whereof he hath no warrant from God; if it was his duty onely conditionally; 1. What warrant is there in Scripture, to say, Paul should have miraculously killed the incestuous per∣son, upon condition that the Corinthians had by the faith of Mi∣racles, prayed that he might worke that miraculous slaughter, which because they did not, Paul was either exonered of that as no duty, or then Paul chided them, because they prayed not to prevene Pauls sinfull neglect? 2. How was this revealed to

the Corinthians, that they should pray that God by Paul, as by his Magistrate might revenge this incest, and not revenge their froni∣cation, coveteousnes, extortion, Idolatry, especially seeing he saith that, v. 9. He had written to them in another Epistle, not to ke••p com∣pany with such? Whence I thinke it evident, that Paul in another E∣pistle, had ordained separation of Fornicators, Coveteous persons, and the like, from amongst them, and so censures for all scandalous per∣sons: And how shal we believe he would not teach them to cast out incestuous persons, that are far more scandalous? And if so, he must have written in another Epistle of this miracle, that they were to pray he might work: Is it not evident by this, that E∣rastus his way, is full of Conjectures and groundlesse uncertainties. 2. We deny not that the Magistrate may compell men to do their duty; nor doth Beza deny that: But that the Church hath or had any influence in the blood of an incestuous person, and in working of miracles for the bodily destruction of any, is most false, and can∣not be proved by this Text: Nor do we think that the Church (the weapons of whose warfare are carnall) can compell any man by corporall punishment, to duties by the Sword; for so their Spi∣rituall way, which is terminated on the Conscience, should lead men to Hypocrisie in profession of the truth, for so reasoneth Era∣stus; the Magistrate with the Sword rather punisheth sins com∣mitted in Gods Service, then forceth to duties: The fifth Argu∣ment of Beza is vindicated already.

Erastus. We say not that Paul was to deliver the man to Satan, that* 1.9 he may be saved, but that Paul was to punish this high transgression with the Sword, to the terror of others; but only he set bounds to Sa∣tan, that he should only kill his body, but not meddle with his soul; but because the man repented, Paul hoped well of his soul, that his soul should be saved in the day of Christ.

Ans. 1. Here Erastus doth more fully reveal the vilenesse of his opinion, for he granteth the intrinsecall end of this miracu∣lous killing, is not the Salvation of the mans soul, but the revenging of the wickednesse of the sin, for the terror of others: Which is 1. Con∣trary to the Text, which saith, He was to be delivered to Satan▪ 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that the spirit may be saved. This noteth that the intrinsecall end of this delivering to Satan, was the Salvation of the mans soul: But the Text saith nothing of Erastus his end, that o∣thers

may be terrified, though that may be an end. It is a wonder to me, that since Erastus granteth the man repented, even when Paul did in this Chapter chide with the Corinthians, that they delivered him not to Satan: For Erastus saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, He that hath done this deed, not he that continueth pertinaciously in it (saith he:) hence it is clear, that he repented at this time: How doth Paul chide them for not delivering a repenting man to the Devil? that his Spirit may be saved; if he repented, his spirit was saved; Ergo, Paul was in the fault, and chid them without reason; if they say, though he did repent, yet for example to terrifie others he should have been killed, 2 Cor. 2. saith, He was not killed; and Erastus saith it; Ergo, yet Paul failed, and they also. 3. It is against the intrinse∣call end of that power which Erastus saith is miraculous: For Paul saith the end of that power is for Edification, not for Destru∣ction, 2 Cor. 10. 8. Now the intrinsecall end of bodily killing, is peace, and terror to others, that they may be afraid to do so any more▪ But the intrinsecall end, and finis operis, is not Edification, but finis operantis onely, for acts of Magistrates are not acts of the first Table which kindly, and per se, regardeth edification, but acts of the second Table, if their soules be saved who die, for their enormous crimes by the hand of the Magistrate: It is not from the violent death, as if it were an intrinsecall mean and ordinance appointed of God for conversion: But because God giveth to those who die that way, repentance. Yea, it is no more a mean of saving of the soule, then if they should die in their beds by some disease.

To the examples of Hymeneus and Alexander, that they were not killed miraculously, I answered before. Erastus addeth no new reply to Beza.

Notes

• * 1.1

  Lib. 3. cap. 5. p. 233.
• * 1.2

  To eschew the scan∣dalous a mean to save them.
• * 1.3

  Lib. 3. c. 5. pag. 234.
• * 1.4

  The simi litude of a cut off member to hold forth Excommu∣cation vin∣dicated.
• * 1.5

  Page 235.
• * 1.6

  No warrant that the A∣postles kil∣led any by the mini∣stery of Satan.
• * 1.7

  Pag. 236. 237.
• * 1.8

  No mira∣culous faith required in the Corin∣thians for the killing of the man.
• * 1.9

  Page 237, 238.