A92138:1111
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.
Now if all civill Judges be such mixed persons, as to teach the Statutes and Laws of God, they do this either as civill judges, or as Prophets, then there was reason why Malachi should have said, the civill judges lips should preserve knowledge, and they should seek the Law at his 1mouth; for if a civill judge, as a Judge teach the people, and watch for their souls, what marvel then he bear the sword to preserve their bodies, as a Prophet, and not as a Judge; and if he bear the sword as a Prophet and Teacher, all Teachers must bear the sword: which is against reason and Scripture, and what reason is there, if Moses teach as a civill judge, but he may as properly be ⟨p. 407⟩obliged in conscience to teach, and so he should sin if he employ not his talent that way, as he is obliged to exercise the sword as a judge? and by the contrary, a Prophet as a Prophet should be obliged in conscience, as kindly and per se, to exercise the Sword as to preach the Gospel, for nothing agreeth more kindly to the subject, then that which agreeth to it [Greek or Hebrew] under that reduplication, as it is such; Now this is against sense and reason, and confoundeth all callings on earth: but if Erastus grant that Moses judgeth as a civill judge, and teacheth the people the Law of God as a prophet, then to make this Sanhedrin a mixed company both to judge civilly, and to teach as spiritual men by office, must all the Priests and Levites in this Sanhedrin be both Priests and Levites, and also civill Judges? And all the civill Judges must be both civill judges, and also Priests and Levites, which is expressly against the Text, that speaks Deut. 17. of the Priest, or the Judge, as two distinct offices, and so God must have chosen the Judge no less, then the Priest to minister before him. So, it is false, that teaching and judging are copulatively ascribed to these same persons, and to the same judicature, as Erastus saith.
Now if all civill Iudges be such mixt persons, as to teach the Stautes and Laws of God, they doe this either as civill judges, or as Prophets, then there was reason why Malachie should have said, the civill judges lips should preserve knowledge, and they should seeke the Law at his 1