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. XI.

Quest. 7.

Of the leaven, 1 Cor. 5. Erastus his sentence in his l. 3. c. 6. and* 1.1 ••. c. 7. Examined.

Erastus. I shall grant (since Beza will have it so) that Paul* 1.2 expoundeth the Ceremony of leaven, in the celebration of the

passeover, and that he doth not only allude to it: Paul compareth the feast of unleavened bread to the pilgrimage of our life in this world, and leaven signifieth wickednesse: Hence as the Iews all the time of the feast might eat no leavened bread, so all our life are vve to leave and forsake the vvorld and journey toward our promised Canaan, we are never to live wickedly, What can hence be collected? but as he that eat unleavened bread, was to be killed, so should every wicked man be killed? He that eat leavened bread in these seven dayes, was not commanded to be debarred from the Passeover: And the Passeover was the beginning of this feast, as faith in Christ was the beginning of our spirituall eating of Christ crucified for us, and of our new Christian life.

Ans. I hold that learned Beza hath well expounded the leaven* 1.3 here; he compareth the scandals of wicked men to leaven, the ho∣linesse of the Saints to unleavened bread, and the publick Congre∣gation to the feast of the Passeover, and Excommunication or put∣ting away to the removing of the leaven; for a scandalous man cor∣rupteth* 1.4 the whole Church: so the Jewes and Rabbines, as Bux∣torfius saith, that the Rabbins call naturall concupiscence, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Rabbi Alexander said after his Prayer: Lord, It is known to thee that it is my will to do thy will: But what retardeth me? the leaven in the masse or lump, and Buxtorfius citeth the same place, 1 Cor. 5.* 1.5 6. and Gal. 5. 9. And least we should think that he meant nothing* 1.6 but naturall concupiscense; he saith in the Targum, They take the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for wickednesse and folly; he citeth Medraseh Kohe∣leth, cap. 7. ver. 8. except R. Samuel, had been long suffering, The* 1.7 Persian that he taught, had returned to folly, or his old wickednesse. Paul saith the same, Purge out therefore the old leaven, that ye may be a new lump: He speaketh to the Church conveened. 2. The comparison runneth so, that the Corinthians were to purge out the old leaven of wickednesse, and cast out the incestuous man, that they might be a new lump; and this if it must alwayes be done, far more when they are to celebrate that feast that came in place of the passeover: Nor is the Apostle only Teaching what they could not lawfully do, all their life, as they were single Christians, but what was their duty as Christians, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 conveened together in a Church way, for Paul doth not command one single Christian to cast him out, but he commandeth the Church, gathered together

in the name of the Lord Iesus, with Pauls spirit, and the power of* 1.8 our Lord Iesus Christ, ver. 4. 5. To purge out, not the leaven of sin in themselves, but the man, ver. 2. That he that hath done this deed may be put out, and ver. 7. Purge out the old leaven, and that the Apostles precept is to cast out the man, he saith it in expresse termes, ver. 13. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Cast out that wic∣ked man from amongst you, and ver. 12. They were to judge him, as one that is within: 2. Because without conveening together in their daily conversation, they were to purge the leaven of m••lice out of their heart, it were a ridiculous thing for Paul to command them to convene altogether, to lead a godly life: 3. There was no need that they should convene with Pauls spirit, and in the name and power of our Lord Iesus Christ to lead a godly life, and for a per∣sonall purging of every man his own soul from this leaven. 4. They were to judge this man, ver. 12. Therefore this cannot be meant of a personall judging every one of themselves, but of a Church∣judging of an offender. 5. If Erastus grant that Paul expoundeth the Ceremony of leaven, and putting away leaven in the Passeover: Let him see how he can apply this to killing of every single man that liveth wickedly: We apply it to the casting out of the scandalous out of the Church, as leaven was to be put out of the houses of all who were to eat the passeover.

Erastus. I care not much whither the Lord himself immediatly, or* 1.9 the Magistrate was to kill him, who eat leavened bread at that time: But I rather think that God killed him; for we finde none killed for this cause: 2. Because Paul writ of those who did unworthily eat, 1 Cor. 11.

Ans. There is no ground that God any way would have them to be killed, that did eat unleavened bread, and that we finde none for that cause ever killed, is much for us: for then God did not exe∣cute any such Law, which (as Erastus saith) was broken by many: It is like God never made any such Law: 2. Because it is said, he shall be cut off, who eateth leavened bread, it followeth not that therefore this was done immediately by God; for it is said, Lev. 18. 29. Whosoever doth any of these abominations, even the soul that committeth them, shall be cut off from amongst the people; if that be killing; it is known, the Magistrate was to kill such as committed incest, & did lie with beasts: But Vatablus expoundeth it of Excom∣munication,

thus, Id est, Deus non agnoscet illum tanquam Israelitam & circumcisum: and Vatablus understood the Hebrew Tongue better, then Erastus who professeth he understandeth nothing of it. 3. That which Erastus saith of Paul, That God himself killed these at Corinth, who did eat and drink unvvorthily; may as well insi∣nuate the Magistrate should kill with the sword, all that communi∣cateth unworthily (which is absurd) as it can prove, that those that eat leavened bread were immediatly killed of God.

Erastus. Those that eat leavened bread vvere debarred from the* 1.10 passeover: But leavened bread signified, scelera, vvickednesse; Ergo, vvicked men should by us be debarred from the Sacraments. 1. It is false that those that eat leavened bread vvere debarred from the passeover by Gods command: These tvvo differ much; he that eat∣eth leavened bread shall be cut off, and he that eateth leaven shall be debarred from the feast of the passeover, even as these two; the childe that clattereth in time of Sermon, shall be whipt with rods, and the childe that clattereth in time of Sermon shall be ex∣cluded from hearing Sermon; when the Master forbiddeth to clatter in time of Sermon, under a punishment, he biddeth them not be ab∣sent from the Sermon: so when God forbiddeth to eat leaven, under a punishment, be forbiddeth not to exclude the man from the passeover, the Lord commandeth both to be done.

Ans. 1. This is Erastus his Argument, not the Argument of* 1.11 Beza, for eating of leaven signifieth a scandalous and openly wic∣ked man; and if this be the Assumption, it is true, but the Syllo∣gisme so formed, shall conclude against Erastus: 2. It is certain that God commandeth the Priests not to violate his holy things, Ezech. 22. 26, Hag. 2. 11. 12. Ezech. 44. 8, 9, 10, 11. Else how failed they in keeping the charge of the Lord, in not differencing between the clean and the vnclean? Now to eat the passeover with leavened bread is an expresse violation of the holy things of God, Exod. 12. ver. 8. You shall eat the flesh in that night, rost with fire and vnleavened bread, ver. 11. And thus shall ye eat it—ver. 15. Seven dayes shall ye eat unleavened bread, even the first day, ye shall put away leaven out of your houses: 2. He that is unclean is forbidden to eat the passe∣over, Lev. 9. 13. The clean only is to keep it: And he that is clean, and not on a journey, and keepeth it not, that man shall bear his sin; Ergo, the unclean are excepted; and he who is sanctified according to the

purification of the sanctuary only by the Law, is to eat, 2 Chro. 3••. 9. Therefore Hezechiah prayed that God would pardon them that were not so cleansed, ver. 18. To crave pardon presupposeth a sinne, Num. 9. 3, 4, 5, 6. But so it is, That he that eateth unleavened bread in any of these seven dayes, was unclean, and to be cut off for his uncleannesse, and transgressed this Ceremoniall Law, Exod. 12. 8. 15. Levit. 9▪ 13. Ergo, he was not to be admitted to the holy things of God, except the Priests and those who had the charge of the Passeover▪ should know him to be purified, Ezech. 22. 26. Hag. 2. 11, 12. And we know it was the Priests part to pronounce any clean or un∣clean, & that the passeover was one of the chief of the holy things of God. 3. Erastus his conjecture, That he that did eat leavened bread, was not to absent himself from the Passeover; but to come tali modo, according to the Law: As the childe that clattereth in time of Ser∣mon, is not bidden be absent from the Sermon, may prove as well that no unclean, no heathen, or uncircumcised, are forbidden to eat the Passeover; for no Law of God forbiddeth either to eat the Passe∣over, except this, that only the circumcised and the unclean were forbidden; when the Lord in his Law putteth an expresse and a differencing, or discriminative character on those that eat, to wit, that they be circumcised and clean who shall eat; Ergo, God, in that putteth an evident inhibition on those that are uncircum∣cised heathen and unclean, that they are not to eat, as when God Commandeth every Male to be circumcised; we infer then no Fe∣male were to be circumcised. And by this means the uncircumcised Moabite, the Philistine, were not by the Priests and Porters debar∣red out of the Temple, or from the Passeover, so they would be cir∣cumcised and turn Jews: Even as the childe is not excluded by a command of the Master from hearing Sermon, only he is forbidden to clatter in time of Sermon: But a Iew was both forbidden unclean∣nesse Ceremoniall by an expresse Law, and by another Law he was forbidden to come to the Passeover; and a heathen, as heathen, was both forbidden to eat, and the Priests forbidden to admit him.

Erastus. Though we should grant, That those that eat leaven were debarred from the Passeover; yet it shall not follow, that those that live wickedly, shall be debarred from the Lords Supper, for the Feast of unleavened bread, typified not the Supper of the Lord, but the whole time of our life: Otherwise, saith he, (in his Thesis) we may live

wickedly all our dayes, except when we come to the holy Supper; as* 1.12 the Jews might eat unleavened bread at any time, except on those dayes when the Lord forbade them.

Ans. 1. We contend not, that debarring of men from any one Ordinance, was signified by putting away of the Leaven: But that by putting of leaven from their houses and Table, was typified (as Paul here expoundeth it) the putting of a wicked person out the midst of the Church, 1 Cor. 5. 2. compared with ver. 5, 6, 7. 13. If the Feast of unleavened bread, typified all our life that we should be holy; yet it had a speciall relation to our Purification, when we did partake of the most holy Ordinances of God, such as was the Passeover then, and to us the Lords Supper: Else, Erastus might say, God hath forbidden single Christians to live at all, ex∣cept they lived holily, which is a vain conceit. It is not lawfull to Erastus to put significations on types, it his will; and therefore that that Feast pointed out holinesse all our life, is utterly denyed; for eating of leavened bread, except in these dayes forbidden, was not a sin, nor any Ceremoniall type at all, no more then our common bread and wine are signes of Christs body and blood. 2. Paul compareth the Feast to the lump of the Visible Church; so as the leaven was to be removed out of all houses of Israel; because it did Ceremonially infect, corrupt, and leaven them, and so was to be purged; so did the in••••stuons man, leaven the Visible Church of Corinth, and was to be purged out: Nor do I contend, that the Lords Supper here is meant, though I know no solemn Spirituall Feast that the visible Church now hath, but the Supper of the Lord: But rather I understand, Church-Communion in the dain••ies of the Gospel, which are set forth to us under the similitude of a Feast, Matth. 22. Luke 14. 16, 17, 18, &c. Prov. 9. 2, 3, 4, 5. Cant. 5. 1.

Erastus. The leaven of the Passeover does not so signifie impurity of life, that Excommunication can be hence gathered: therefore the Apostle alludeth to that place, that or the like way, as the Jews did Celebrate their Passeover without leaven; so it becometh us to Cele∣brate our Passeover without the leaven of malice and wickednesse: Leaven simply, may either signifie good or evil, as Matth. 13. and 16. and Potuit, it might signifie our naturall corruption. For God not only forbiddeth to eat leaven, but to have it in the house; and leaven sig∣nifieth

〈…〉〈…〉sse so to be punished, as ye•• say, even by death.

Ans. The Leaven of the Passeover, signified so impurity, as we are to put out the person that leaveneth the Church, out of the Church, as they were to put leaven out of the house; and not only simply, not to eat it; so are we not only, not to eat and drink with a scandalous man, but he is to be reputed no member of the Church, but a leavening and contagious man; and therefore Paul doth not here, as Erastus dreameth, show what way every one in his own personall practise and duty, as a single Christian is to do, that he may save his own soul; and therefore every one was to celebrate a Christian Passeover in his own soul, laying aside the leaven of malice: Though I grant, That Paul, ver. 8. doth infer and draw a conclusion of a personall purging out of the leaven of malice and hypocrisie out of every mans heart: But Paul doth expresly com∣mand the Corinthians as a convened Church, to put out from a∣mongst them another man, for the saving of that other mans soul: And what they should do in a Church society toward the man, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Who hath done this, to wit, down right they should Iudge him, Cast him out, purge him out as a leavening peece. And the world cannot give any other meaning of the words, then that, as the Iews were to put all leaven from amongst them, when they were to celebrate their Passeover: So the Corinthians were to exercise the like work, upon this incestuous man, and to put him out from amongst them, as one delivered to Satan, as a lump of sowre leaven; and we seek no more for Excommunication. 2. Lea∣ven signifieth Matth. 13. good, the Kingdom of God is compared to leaven: But here it is corruption of contagious scandall in this incestuous man; and such leaven as is to be cast out, and purged a∣way. Now, I hope, we must not purge out, and cast away the Kingdom of heaven: and Matth. 16. 6. The leaven of the corrupt and false Doctrine of Pharisees and Sadduces, that corrupteth the hearts of men, is meant, and of this leaven we are to beware: But why doth Erastus strive to bring the reader in a good opinion of leaven, which Paul would have us to detest? I know not a reason, but because the place is so evident for the casting out of an in∣cestuous man from amongst the Corinthians, lest he should infect the flock, and that by the Church convened together in the name and power of Christ, that his soul may be saved; and this is the very ex∣communication

that we assert. 3. This leaven, (saith he) may signifie naturall corruption: Now Erastus putteth us to (a may be,) but (a may be) will not do it: For the Text saith not, I hope, by Erastus his confession, that the poor man must be delivered to Sa∣tan, that is, miraculously killed, for naturall concupiscence. All the world thus are delivered to Satan, as being heirs of wrath for sin Originall, at least in demerit. 2. The man was not judged, purged out, and cast out, as leaven that sowred the Church, for naturall corruption. 3. Paul offendeth not with them, that they were puf∣fed and mourned not for the mans Originall sin, but for his actuall wickednesse, because he had gone in to his fathers wife, an Abo∣mination that the Gentiles are ashamed to name.

Erastus. Then the man must be killed, as he that eat leavened* 1.13 bread was killed: and though the punishments of Moses Law as such, must not be brought in the Christian Church, yet if God sub∣ject men to the Magistrates Sword, men cannot free them from it, though there may be degrees of punishment.

Ans. We denyed that those that eat leavened bread with the Passeover were killed, but onely excommunicated and cut off from the congregation: God never subjected any to the sword, for that cause. 2. We deny that therefore by proportion the incestuous man should be killed; by what consequence will Erastus prove that those that gathered sticks on the Lords day, those that are stubborn to Father or Mother, those who commit fornication now in the Israel of God under the New Testament, must be ste∣ned to death by the Magistrate, or miraculously killed by the A∣postles? it must be by the same consequence, that Erastus reaso∣neth here. But did God kill immediatly any offenders at all for originall sin, some one more nor other? as Erastus dreameth this man was killed. 3. What warrant hath Erastus that the Devill killeth any one of the visible Church now under the New Testament, and any of the children of God, whose spirit are saved in the day of the Lord? proferat tabulas. Erastus saith it, neither Prophet nor Apostle in the Old or New Testament ever said it.

Erastus said, an Anagogicall sense is not concludent.

Ans. Where the Holy Ghost giveth the sense, it is false, saith Beza. 2. Why doth then Erastus conclude miraculous killing from the Types of the Old Testament?

Erastus. Where I pray you doth Paul say that the punishment of eating leavened bread did typifie your Excommunication?

Ans. The word Excommunication may be by the Church used as the Word, Sacrament, Trinity. But the thing is not ours, but an ordinance of Iesus Christ. 2. Paul saith in this very place, as Is∣rael were to put away leaven in their Passeover, so is the con∣vened Church of Corinth in the name and power of Christ to put out, judge and purge out a corrupting and leavening incestuous man, and this is all we seeke for Excommunication.

Erastus. I never finde the name of the Passeover in the New* 1.14 Testament put for the Supper of the Lord.

Ans. We are not in such need of that interpretation, as to put the name of the one for the other. But let Erastus shew where he read∣eth that the thing, to wit, that the one Sacrament succeeded to the other; and Beza may thence inferre his point, if God would have no man to eat the Passeover with leavened bread, and if eat∣ing of leavened bread, and bread it selfe was to be put out of all the houses of Israel, thereby signifying that incestuous and scandalous persons are to be cast out of the Church, and so from the Sacraments; let Erastus see what Beza hath said amisse here.

Erastus. God would have the Iewes to eate the Passeover with∣out leavened bread, that they might remember of their wonderfull de∣liverance out of the hard bondage of Egypt, and of the deliverance of their first borne.

Ans. Reverend Beza saith thesetwo were by-past benefits re∣membred* 1.15 in that Sacrament: But we have the Holy Ghost ex∣pounding that ••he putting away of leavened bread, did typifie the purging out of the incestuous men, and other scandalous persons out of the Church, which is our point, otherwise let E∣rastus shew us what is meant by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the whole Masse and lumpe, for it signifieth either one single man; Or 2. The Masse and body of the visible Church, of which the incestuous man was a Member; or some third thing, which Erastus and his* 1.16 followers must teach us. Now the whole lumpe can neither signi∣fie the incestuous man, nor any other single member of the Church. Not the incestuous man, 1. He was not the whole lumpe in dan∣ger to be leavened, for he was the leven, then he was not the lump in danger to be leavened; for the one is the agent infecting, the other

the patient infected. The whole lumpe was the thing out of which the leaven was to be removed, the terminus à quo, the incestu∣ous man was to be purged out, therefore the leaven cannot sig∣nifie wickednesse in abstracto, as Erastus saith, but the wicked man in concreto; for the leaven must signifie that which is cast out, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, out of the midst of them, v. 2. Now this was not incest, but the man that had his fathers wife, and had done that deed. 2. Again, the leaven was the person to be delivered to Satan, that had a soul to be saved in the day of the Lord Iesus. But wic∣kednesse in abstracto is not delivered to Satan, nor hath it a Spirit to be saved in the day of the Lord. 3. The leaven is such a one as is to be judged, as is within the Church, v. 12. and is called a brother, with whom we are not to eat, v. 11. now this cannot be said of wickednesse in abstracto. But neither can the whole lumpe be one single man; 1. One single man needed not the solemn con∣veening of the Church in the Name and power of the Lord Jesus, for his personall purging, for his personall purging is not a Church-act, but an act of a mans daily conversation and Christi∣an walking. 2. The purging out, and the casting out is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, v. 2 out of the midst of them, then there was a society to be purged; Ergo, not a single man onely. Much more I said before, which cannot but mist Erastus, or any his followers, except they expound this whole lump to be the body of the visible Church of Corinth. 2. So Gal. 5. 9. he addeth v. 10. he that troubleth you, (the lump in danger to be leavened,) shall bear his judgement, v. 12. I would they were cut off that trouble you. Then the whole Churches of Galatia were the troubled lumpe, & so it must be here, if this truth be so convincing out of the Text, let any Erastian extricate himself, if he can deny, but here is a Church-lump, a Church of Rulers 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 gathered together in the Name and power of the Lord Iesus, that purgeth out of it selfe leaven, not wickednesse, in abstracto, as I have demonstrated, but a wicked man named a brother, lest he leaven the whole Church, to the end his Spirit may be saved; Iudge reader, if this be not name, nature and thing, of that which Erastians deny, to wit, of Ex∣communication. I humbly provoke them to make good sense of the 1 Cor. 5. and shew me what is the wicked man. 2. The ca∣sting out of the midst of you. 3. The saving of his Spirit. 4. The convened together court, instructed with the Name, and authority,

and power of Christ, and if this be not a Church power, effica∣cion, and authoritative, being steeled with the power of the Head of the Church. 5. What is the leaven? 6. What is the act of lea∣vening? 7. What is the whole lumpe? 8. What is the purging out, putting out, and judging of the man? 3. We know Era∣stus denieth any Church Government at all, but some acts of punitive justice in the Magistrate. But the Churches praying, consenting that a scandalous person shall be delivered to Satan, or some other waies punished by the Christian Magistrate, are acts of Church government, so proper to the Church, as the Ma∣gistrate as the Magistrate, cannot exercise such Acts.

Erastus. Paul-delivered Hymeneus and Alexander the same* 1.17 way to Satan, by miraculous killing of him; and whereas it is said, that they may learne not to blaspheme: Judges speake so when they kill Murtherers and Theeves that he shall teach them to doe so no more by taking the head from them.

Ans. That word of a judge killing a man for Murther, Sirra, Ile teach you other manners then to kill, can no waies be ascribed to Paul, who doth not scoffe so at taking away mens lives. Paul who wished to be separated from Christ, for the contumaci∣ous Iewes, and would not kill any by Satan, since his rod and power was for edification, 2 Cor. 10. 8. and that the Spirit may be saved in the day of the Lord, 1 Cor. 5. 5. he speaketh more grave∣ly and lesse imperiously, and without boasting and jeering in a matter of Salvation. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that they may be instructed or disciplined not to blaspheme; cannot be simply that they may blas∣pheme no more, because killed by the Devill. For 1. let Erastus in the Old or New Testament produce a parallel place for that Exposition, where the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to be instructed is ascri∣bed to the dead; but this is a common fault in all Erastus his ex∣positions of Scripture, that they want all ground in Scripture,* 1.18 as let me put upon all the followers of Erastus to give a parallel to this Exposition of Mat. 18. Let him bee to thee, that is, to thee onely, when Christ speaketh of a generall Rule of all that scan∣dalizeth. 2. Let him be as a Heathen. Give a place of Scripture for this. 1. Let him be as such Heathen onely as acknowledge Cesar, and his Deputies for lawfull Iudges. 2. A parallel for this we seek, Let him be as a Heathen, that is, convene him before an heathen

Iudge. 3. What Scripture expoundeth delivering to Satan for edification, and not destruction, 1 Cor. 5. to be a Magistrati∣call killing by the power of the Devill, that others may feare. 4. Put out, purge out, judge those only that are within, are expounded by Erastus, pray for a miraculous destruction by the devill, as the lictor and hangman of the Apostle, that none may be killed miracu∣lously for enormous scandals, no not such as Elimas the sorcerer, who was never within the Church; but those that are within: And did the company of the Saints, pray with the Saints, that signes and wonders, and so miraculous killing might be wrought, not on any but on those that are within the visible Church, not on the enemies, and Iews haters of Christ, and without the Christian Churches, when the Apostles miraculously escaped out of their prisons? Act. 4. 29, 30. Act. 5. 19, 20, 21, 22. Act. 12. 7, 8, 9. Act. 16. 25, 26. 27, 28? I might alledge many other such like interpretations of Era∣stus. 5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the New Testament, signifieth to instruct and chastise the living, never any such thing is ascribed to the dead. Gal. 5. 22, 30. Tit. 2. 20. Rev. 3. 19. Heb. 12. 10. Luk. 23. 16, 22. 2. Cor, 6▪ 9. Act. 22. 3. Act. 7. 22. as they that are taught to sinne no more by being killed. 6. Robert Stephan. citeth in the margent, 1 Cor. 5. 5. to expound it of excommunicating of Hymeneus and Alexander, so doth Piscator, so Calvin, Beza, Marlorat, so Vata∣blus saith, Quos eje••i ex ecclesia et censui magis dignos esse ecclesia Sa∣tane quam Christi, si non resipiscant. 7. Beza De Presbyt. p. 87. lear∣nedly observeth that it is no Grammer; for if the effect of learning not to blaspheme be suspended upon the miraculous killing of Alex∣ander, then he was first killed, & then learned not to blaspheme. But so Paul could have said he was killed, ut non blasphameret, that he might not blaspheme, not that he might learn not to blaspheme.

Notes

• * 1.1

  Page 240. 241.
• * 1.2

  Of the lea∣ven. 1 Cor. 5.
• * 1.3

  Beza contr. Erastum de Presbyterie, Pag. 88.
• * 1.4

  Buxtorfius in Lexico, Rabinco. pag. 2303 in voc.
• * 1.5

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.6

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.7

  Buxtorfius in Lex. Rabbi pag. 1413.
• * 1.8

  What it is to purge out the leaven.
• * 1.9

  None kil∣led for eat∣ing lea∣vened bread.
• * 1.10

  Pag. 241.
• * 1.11

  To eat the Passeover with un∣leavened bread a vi∣olation of that Sacra∣ment.
• * 1.12

  Putting a∣way of lea∣ven.
• * 1.13

  Page 244.
• * 1.14

  Page 245.
• * 1.15

  De Presbyt. page 92.
• * 1.16

  What is meant by the whole lumpe; and what by leaven.
• * 1.17

  Hymeneus and Alex∣ander not miracu∣lously kil∣led by Sa∣tan.
• * 1.18

  Erastus his expositions all without ground of Scripture.