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.

Quest. 14.

Whether Erastus do strongly confute the Presbytery of the New Testament.

BEza saith, there vvas need of same select men in the Apostles time* 1.1 to lay hands on Ministers, to appoint Deacons, for there vvas no Jevvish Synedrie, no Magistrate to do it; and vvhen Paul forbiddeth Christians for things of this life to implead other before the heathen Magistrate, would he send them in spirituall businesse to such? or must that, Tell the Church, have no use for a hundreth years after Christ? So Beza; yea if the Lord ascending to heaven left Officers for the* 1.2 building and Governing his Church, Eph. 4. 11. and some to be over the people in the Lord, 1 Thes. 5. 12. 13. some to watch for their souls, whom they were to obey, some to feed the flock, and to drive away the wolves, Act. 20. 28, 29, 30. some to Govern the house of God, no lesse then their owne house, 1 Tim. 3. 4. a Pres∣bytery in generall Erastus cannot deny, only he denieth such a* 1.3 Presbytery, and saith, that it is like this, such a one is a living crea∣ture; Ergo, such an one is a dog. But if I can demonstrate, there is a Presbytery and they were not all Bishops, as is clear, Rom. 12. 89. 1 Cor. 12. 28, 29. 1 Tim. 5. 17. and if, Tell the Church, by no Grammer, can be, Tell the Bishop, except you make the Queen the Bride, and the servant or friend of the Bridegroome all one; It must follow there is both a Presbytery, and such a Presbytery in the Church, nor do we argue from a generall to specials.

Erastus. The Church may not kill men, but she may pray that God* 1.4 would destroy them, or convert her enemies.

Ans. To pray that God would destroy him, whom we are to ad∣monish as a brother, is a strange discipline; Erastus will never make good from Scripture, that God hath appointed praying for the destruction of men to be a saving ordinance, appointed of Christ for gaining of souls, (such as we take rebuking, admonishing, ex∣communication, eschewing the company of scandalous brethren, which have for their intrinsecall end, the repentance of a brother

under these censures) and therefore this of Erastus his killing of men, is a new forged censure.

Erastus. Whereever the Scripture speaketh in the New Testament* 1.5 of a Presbytery, there is no other understood, but that of preachers; therefore it is false, that the Apostles have commanded any other Elders beside those that labour in the word.

Ans. The antecedent is false; 1 Tim. 5. 17. as I have demon∣strate in another place, I repeat it not here, let any disciple of Erastus answer if he can. 2. The consequence is vaine, for if in every place of the New Testament, where mention is made of an Elder, the Holy Ghost mean only a Preaching Elder, it followeth only that any other officers, as Deacons, and those that labour not in the Word, & yet Go∣vern well, are not called with the name of Presbyters: And so the Argument is against the name, not against the office and thing. What if the Presbytery be named from the most principall part, as is ordinary in Scripture, doth it follow that there be none members of the Presbytery, but only Preachers of the Word? In no sort. Paul saith of the visible Church of Corinth, Ye are bought with a price, ye are justified, ye are sanctified; Ergo, none were mem∣bers of the visible Church, but those that are redeemed, justified, and sanctified, it is like the consequence of Erastus. 3. I retort this vaine argument thus; none in Scripture have the name of Apostles, But the Eleven, and Mathias, none are called the witnesses of the Lord but they, 1 Ioh. 1. 1, 2. Ergo, there be no preaching Mini∣sters, neither Timothy, Titus, Epaphroditus that are to be called witnesses of the Lord, but the twelve Apostles; so where doth Era∣stus finde that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a deaconrie or office of labour in the Mini∣stery is given to any, but to those that labour in the word? Rom. 11. 13. Ergo, must there be no deaconry, but labouring in the word, the plaine contrary is Act. 6.

Erastus. Beside Levites and Priests, there belonged to the* 1.6 Synedry of the Iews other heads of families; Ergo, beside Mini∣sters there must be Prophets and Doctors in the Presbytery, it followeth not.

Ans. Erastus fancies a conclusion of an Argument that Beza* 1.7 saith not; for he saith; Ergo, beside Ministers there must be some chiefe men, which we call ruling Elders, to represent the people,

that there may be (as all our Divines and Scripture teach) a three∣fold government in the Church: A Monarchy, in regard of Iesus Christ the onely head and King of the Church, as the Iewish Church had their High Priest a Type of him; and Aristocracy, in Pastors and Teachers, as the Iewes had their Priests and Levites; and a Democracy in the ruling Elders, as the Iewes had their Ze∣kenim, and their Heads of families and Elders in the Ecclesiasticall Sanedrim, and we in the Presbytery to represent the people: and of these three the Iewish Ecclesiastick Sanedrim is made up 2 Chron. 19. 8. of the Levites and the priests 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of the heads of Fathers, or Masters of families. Now Erastus yeeldeth that good Iehoshaphat departed not from Gods institution in his refor∣mation, all this Erastus passeth over in silence, being ignorant of the Iewish Church government, and not able to answer, and he addeth something of Doctors not to a purpose, and saith there be no Doctors but Pastors onely in the Word; contrary to Rom. 12, 7, 8. Ephes. 4. 11. where they are clearly distinguished.

Erastus. Some chosen men must be in the Presbytery to re∣present* 1.8 the people; Ergo, these must be Doctors and Prophets, but there is no need of that, for Bishops of old represented the whole Church.

Ans. Beza hath not any such argument, he contendeth for Ru∣ling* 1.9 Elders, not for Prophets and Doctors to represent the people. 2. Where doth the Scripture speake of such an office as a Bishop having Majority of power above Presbyters? (for since E∣rastus denieth all Ecclesiasticall Government in Teachers, he must deny all Majority of Ecclesiasticall Governement also, he that denieth the positive, denieth also the comparative degree) now this is a Bishop that neither Scripture, nay nor popish Antiquity drea∣med of. 3. In what is a Bishop the representative Church? The like is Erastus his third Argument.

Erastus. 1 Cor. 12. How is Government a Presbytery? how are Over∣seers* 1.10 & governments, Doctors & Prophets? There be many kinds of Go∣vernours. I wonder that by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Miracles, you understand not the power of Excommunication, that hath terrified all the World; how are Doctors & Prophets added to Pastors, are they not teachers as well as Pastors, but that they administer not the Sacraments? & how doe you

prove that? how prove you Overseers to be ••ther then Ministers?

Ans. Governements to us are but a part of the Presbyterie. 2. There be many kinds of Governours, but he durst not venture to shew what is signified by governments, lest he should say, his Magistrate must be the onely Church Governour, but he knoweth that a Magistrate as a Magistrate is no member nor part of the Church, but as he is a Christian; for then Cesar, Herod, Pontius Pilate, as Magistrates must be set in the body of Christ, as Apostles, and Teachers and Prophets, which all the World will cry shame on. 3. Beza said never that Teachers and prophets are cast to Mi∣nisters to make a Presbyterie, for by Teachers he meaneth Pastors. 4. Because Paul setteth downe Governments different from Apo∣stles, Prophets, and Teachers, they must be some Officers different from them, we can finde none else, but such as rule well, and yet labour not in the Word, 1 Tim. 5. 17. let Erastus shew us what they are, he dares not open his minde: for he meaneth a Justice of Peace, or a King, or a heathen judge must be in the wombe of this, 1 Cor. 12. 28. let himselfe be mid-wife.

Erastus answering to 1 Tim. 5. 17. saith 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to labour is to* 1.11 labour diligently, the meaning is like this; I wish well to all Pastors, but especially to those who with great industrie, fidelity and paines feed the flocke committed to them, as I love all inclined to studie, but especially such as watch night and day upon studies, for some are more diligent in teaching then others, heres no Tautologie to say, I love all that sincerely and soundly teach the Word, especially those that dili∣gently teach it.

Ans. I cannot particularly discusse this place, I have done it else* 1.12 where fully 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 with two Articles noteth two species of El∣ders, as Tit. 1. 11. 1 Tim. 5. 8. Gal. 6. 10. Phil. 4. 22. 2. This is a Tautologie, I love all well governing and faithfull Elders, especially those that labour in the word; they may be well and painful feeding Pastors, who are not painfull in preaching the Word, and this is Tautologie; I love all that are studious, and studie excellently, and especially those that studie night and day, as Erastus must say if he make the phrase agree to the purpose, to feed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 well in a feed∣ing Pastor includeth labouring in the Word, since Erastus expoun∣deth the place, 1 Tim. 5. 17. of Church officers, he cannot deny but the place holdeth forth a Government, and a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of Church

Officers, for beside labouring in the Word and doctrine, which is preaching, here is well governing, it is a shame then to Erastus to expound this place so, and yet deny all Church Government, except in the hands of the Magistrate.

Erastus. Ancient and moderne Doctors deny two sorts of Elders.

Ans. I have made the contrary appear in the place cited; I will not weary the Reader with reasons set downe at full in another place.

Erastus. Shew where the Church hath a judicature, to punish sins different from the Magistrates judicature, as the Lord made a power of burning incense to the Lord, to be different from the Kings royall power.

Ans. Mat. 18. Mat. 16. Ioh. 20. Mat. 28. 19, 20. Eph. 20. 28. 1 Cor. 5. 1, 2▪ &c. Rev. 2. 1, 2. and 20. 21. Ministers are no lesse separa∣ted under the New Testament to all ministeriall acts of feeding, by the word and rod of Discipline, then Priests were of Old.

Erastus. Nathan did not Excommunicate David.* 1.13

Ans. Nathan had assurance from God that his sin was pardoned; 2. That the Sanedrim did not cast David out is a fact, and proveth not they had no power; for 80. Priests cast Vzziah out of the house of God for a lesse fault, that carried in its face lesse scandall.

Erastus. The Prophets never accuse the Priests, that they admitted the unclean to the sacrifices and holy things of God.

Ans. The contrary is evident, Ier. 5. 31. Ezek. 22. 25, 26. and 44. 8, 9, 10. contrary to their Office, Deut. 17. 11, 12. Levit. 10. 10.

Erastus. David Psal. 51. sheweth he would have given Sacrifices,* 1.14 but God craved a broken heart; Ergo, he had power to sacrifice.

Ans. Not except withall he had offered a contrite heart to God.

Paul (saith Erastus) speaketh of coming to them with the rod, of* 1.15 delivering to Satan, of his comming with the authority God had given him, of his coming to them mourning.

Ans. Where saith Paul that he his alone did use the rod? doth he not ascribe judging and casting out to the Corinthians? 1 Cor. 5. 12. &c, and forgiving of the incestuous man 2 Cor. 2. to them Be∣za saith, this power is necessary to purge the Church, lest it be infected; even to the end of the world, and therefore must be left with the Church.* 1.16

Erastus. To be gathered in the Name of the Lord is not re∣ferred

to the congregations meeting together, but to Pauls act of delivering to Satan, the Corinthians and Pauls Spirit in∣structed thus with the power of Christ, might have delivered others to Satan as they did this man, if the Apostle had not pardoned them, but they had not Pauls spirit with them in their convention afterward, because in no place he biddeth them be gathered together with his Spirit, as he doth here.

Ans. Paul doth construe the words v. 4. in the Name of Christ with the Participle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ye being conveened, and the words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, are separated from the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (I have judged) by the interposition of these words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 so Erastus his grammar will be a little confused. 2. What nee∣ded the Corinthians be gathered together with the Spirit of Paul, and the power of the Lord Jesus to pray that the man might be mira∣culously* 1.17 killed? for when they were not gathered together in a Church meeting, but were all separatim in their own houses and closets, they had power to judge the man, that is, to pray that he might be miraculously killed, else Erastus cannot make Paul, in any reasonable manner to rebuke them because they prayed not that he might be killed, for Erastus must suppose the power of pray∣ing; for this, in faith, was tyed to this publike convention of the Church, and Erastus saith, in no place he biddeth them be gathered together as here. This Spirit of Paul and power of the Lord Jesus that was in them, was not given to elevate them to any higher or more supernaturall acts of miraculous co-operating with Paul, then their naked act of consenting that the man should be cut off, and this act of consenting, they could not want, in their private praying at home, that the man be miraculously killed, and so this spirit of Paul, and the power of the Lord Iesus shall be brought so low, as I know not what to make of it.

Erastus. If they had prayed that God would punish this enor∣mous sinne, whether God had heard them or not, they had dis∣charged* 1.18 their dutie.

Ans. But it is evident he rebuketh them not onely, for not mour∣ning for the mans fall, and not praying that he might be punished; but for that they conveened not, and did not judge, and put away

the man; Ergo, they had alwayes an ordinary power to judge and cast out scandalous persons, and Paul rebuketh them for not impro∣ving this power; then it was not any miraculous power not ordi∣narily in their hand, as powers of that kinde are supposed to be.

Erastus saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is to be construed with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉;* 1.19 as the meaning may be; note such a one in an Epistle, and write to me, that I may censure him.

Ans. This is throwne Grammar, which the Greek doth not bear without violence, for Paul saith, If he obey not our doctrine, writ∣ten by Epistle, marke such a one, and he commandeth them to in∣flict a censure on him, by eschewing his company.

Notes

• * 1.1

  Erastus l. 4. c. 5. c. 6. Beza de presbyter. p. 110.
• * 1.2

  A colledge of church∣rulers in the N. T.
• * 1.3

  pa. 284.
• * 1.4

  Page 285.
• * 1.5

  Pag. 286.
• * 1.6

  pa. 287.
• * 1.7

  Beza de presbyt. p. 112. 113.
• * 1.8

  Page 288.
• * 1.9

  Beza de Presbyt. p. 112. 113.
• * 1.10

  Page 289.
• * 1.11

  page 290. 291.
• * 1.12

  Due right of Presby∣teries, qu. 7. c. 7. sect. 7. page 141, 142, 143. se{que}
• * 1.13

  page 293.
• * 1.14

  page 294.
• * 1.15

  Erastus l. 4. c. 7. p. 295. 296.
• * 1.16

  page 296.
• * 1.17

  No mira∣culous kil∣ling 1 Cor. 5. or tor∣menting of the mans body.
• * 1.18

  Page 296.
• * 1.19

  pa. 297.