A92138:1066
The divine right of church-government and excommunication
The divine right of church-government and excommunication: or a peaceable dispute for the perfection of the holy scripture in point of ceremonies and church government; in which the removal of the Service-book is justified, the six books of Tho: Erastus against excommunication are briefly examined; 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.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.
London: printed by John Field for Christopher Meredith, 1646
Title page typeset from the transcription.
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
Erastus. Beza for ever shall not prove that there was a Church judicature, that had power to punish scandalous men. Jehoshaphat 12 Chron. 19. ordained judges in all the fenced cities, and admonished them of their duty. 2. And did the same at Jerusalem. 3. And ordained judges of Levites and Priests, and heads of families, for the judgement of the Lord, and for every cause; and Amaziah the High Priest was chief in the causes of the Lord, and Zebadiah in the Kings causes. This Synedrie at Jerusalem was the politic Magistrate, they judged of strokes, servitude, deaths. But your Synedrie judgeth not between blood and blood, it judgeth not of every cause, as Deut. 17. Those that are not well versed in Scripture, are to note two things: 1. That the cause of the Lord, where mention is made of judicatures, is not only a cause of Religion, but any cause proposed in judgement, especially the causes of the widow, the Orphan, & oppressed, which the Lord saith he will avenge. 2. The Levites & Priests were no less civil judges then others it is known that only the Levites were Magistrates in the cities of refuge, there was need of men exercised in the Law of God, that the judges might judge righteously.
Erastus. Beza for ever shall not prove that there was a Church judicature, that had power to punish scandalous men. Iehoshaphat 12 Chron. 19. ordained judges in all the fenced cities, and admonished them of their duty. 2. And did the same at Ierusalem. 3. And ordained judges of Levites and Priests, and heads of families, for the judgement of the Lord, and for every cause; and Amaziah the High Priest was chiefe in the causes of the Lord, and Zebadiah in the Kings causes. This Synedrie at Ierusalem was the politick Magistrate, they judged of stroaks, servitude, deaths. But your Synedrie judgeth not between blood and blood, it judgeth not of every cause, as Deut. 17. Those that are not well versed in Scripture, are to note two things: 1. That the cause of the Lord, where mention is made of judicatures, is not onely a cause of Religion, but any cause proposed in judgement, especially the causes of the widdow, the Orphan, & oppressed, which the Lord saith he will avenge. 2. The Levites & Priests were no lesse civil judges then others it is known that onely the Levits were Magistrats in the cities of refuge, there was need of men exercised in the Law of God, that the judges might judge righteously.