A92138:1410
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.
5. That the Magistrate cannot be the chief officer of the Church1 is thus proved, he who is subject himself to hear the Church, and to submit to those that watcheth for his soul, and to be put out from amongst the midst of the Church; if he be scandalous, is not the principal Governor and head of the Church to command all: ⟨p. 528⟩But all Christians, and so the Christian Magistrate is such, for if God accept not the persons of men, those places, Matth. 18. If he hear not the Church, &c. Heb. 13. 17. and 1 Cor. 5. 1, 2, 4, 12, 13. must tie the Christian Magistrate, except God have excepted him; but God hath no where excepted the Magistrate, But as David had2 Gad, Nathan and other See•s; so the Magistrates now have some to watch for their souls. The proposition is proved, because if the Magistrate be supreme to command Elders as Elders, both in Doctrine and discipline, and in all Ecclesiastical censures, then the Magistrate as the Magistrate cannot be under the Elders and Ministers as such, for that involveth a contradiction; that Pastors as Pastors should watch over the souls of Magistrates that they err not, and oppress not in judgement, and that the Magistrate as Magistrate should be over the souls of Pastors to watch for them in the same kind; if any object that the Pastors as Pastors have souls, and therefore they must have some to watch for their souls; and therefore can neither be supreme, nor excepted in those places, Mat. 18. Heb. 13. 1 Cor. 5. It is answered by granting all of this or this single Pastor, but not of the whole company; for when they err, we know not a whole community over them, but those of the Catholic visible Church; and if they err, the Kings of the earth here may command them to do their duty under pain of bodily censure, and punish them: But none are above them to watch for their souls, that we know; but they by office, watch both for their own souls, and for the souls of others, even as the King governeth himself and the people both politically.