A92138:1255
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.
that he put a difference between holy and unholy, and between clean and unclean; so if Eli knew that his sons made themselves vile before the people, and committed fornication with the women at the door of the Tabernacle of the Congregation; Ergo, Eli should as a judge have restrained them, 1 Sam. 3. 13. But from this antecedent, we draw not this consequence, Eli's sons do publicly make themselves vile; Ergo, there ought to be such an Ordinance as a judge, with Civill power to punish them, and Ergo, there ought to have been no King to punish them, but a judge like unto Eli and Samuel; this consequence followeth not from this antecedent, but only hoc posito, that Eli hath the sword, and be the Civill judge; Ergo, he ought to punish, from scandals in the Church, and profaning ⟨p. 454⟩the holy things of God, we infer not; Ergo, there must be such a judicature erected, as if the antecedent were the cause of the consequent. But this only followeth; Ergo, supposing there be a Church and Presbytery invested with this power, they ought not to admit murderers, or any unclean persons to come and partake of the Sacraments, and so defile the holy things of God: as for the place Ezek. 33. I undertake not from thence to conclude debarring of any from the holy things of God by the Priests, what may follow by consequent is another thing.
that he put a difference between holy and unholy, and between clean and unclean; so if Eli knew that his sonnes made themselves vile before the people, and committed furnication with the women at the doore of the Tabernacle of the Congregation; Ergo, Eli should as a judge have restrained them, 1 Sam. 3. 13. But from this antecedent, we draw not this consequence, Elies sonnes do publikely make themselves vile; Ergo, there ought to be such an Ordinance as a judge, with Civill power to punish them, and Ergo, there ought to have been no King to punish them, but a judge like unto Eli and Samuel; this consequence followeth not from this antecedent, but only hoc posito, that Eli hath the sword, and be the Civill judge; Ergo, he ought to punish, from scandals in the Church, and prophaning ⟨p. 454⟩