A92138:1447
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.
Ans. It is true, the Magistrate as the Magistrate doth care for the supernatural good of subjects, and the duties of Religion, and the first table, but how? intrinsically and as a magistrate, that is, that men worship God according to his word: But, 1. The magistrate as such hath nothing to do with the spirit, nor can he command the sincerity of the worship; his care is that there be a divine worship, that is, materially and externally right and consonant, externally to the rules of the word; and for this cause learned divines make the external man the object of the magistrates office; but not the external man as doing the duties of the second table only, but also as serving God in the duties of the first table: for which cause1 I said Augustine meant the same, when he said, that Kings serve God as men and as Kings. 2. Magistrates as magistrates are to extend their power for Christ; that is, that not only there be Justice and Peace amongst men, but also that there be Religion in the land, yea, that the Gospel be preached; so all our Divines make the King to be custos •t vindex utriusque tabule: Yea, I think he is a keeper and preserver of the Gospel also, and is to command men to serve Christ, and profess the Gospel, and to punish the blaspheming of Jesus Christ: and this is royal and magistratical service that the King as King performeth to God, and to Jesus Christ the mediator, ex conditione operis, in regard that good which he procureth as King, materially and externally, is consonant to the supernatural Law of the Gospel, but it is not magistratical service to Christ ex intentione operantis.
Ans. It is true, the Magistrate as the Magistrate doth care for the supernaturall good of subjects, and the duties of Religion, and the first table, but how? intrinsecally and as a magistrate, that is, that men worship God according to his word: But, 1. The magistrate as such hath nothing to do with the spirit, nor can he command the sincerity of the worship; his care is that there be a divine worship, that is, materially and externally right and consonant, externally to the rules of the word; and for this cause learned divines make the externall man the object of the magistrates office; but not the externall man as doing the duties of the second table only, but also as serving God in the duties of the first table: for which cause1