A92138:1546
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.
Yet it cannot be denied, but the same Camero ascribeth more to the Magistrate then is due, for there is no reason why he saith the Prince obeyeth the Church unproperly, more then the people; for it is the same obedience that Prince and people1 yield, 2. He denieth that the Magistrate and Pastors differ in their end and object, but only in the way and means leading to the end; and in the same doth that learned Divine Dav. Pareus, though both be against the Erastian way: for they say the Magistrates end and object, is not only peace and the good of the body, and of the external man, but also of the soul even a supernatural good, the external salvation of men, because the Kings of Israel and Jud•ls were to read the book of the Law, and they only did reform Religion: Ans. This doth prove that the Church-teachers and Magistrate differ not in the material object and end, (of the Jewish Kings I add nothing to what I have answered before) but in the formal end and object they differ: Its2 true, I have said that the intrinsical end of the Magistrate is a supernatural good: But, 1. That I speak in opposition to the Author of the bloody Tenet, to Socinians, and such as exclude the Magistrate from all meddling with Religion, or using of the sword ⟨p. 593⟩against Heretics, Apostates, and Idolaters. 2. That I understand only of the material end, because the Prince punishing Idolatry, may per accidens, and indirectly promote the salvation of the Church, by removing the temptations of Heretics from the Church; but •e doth that, not in order to the conscience of the Idolater, to gain •is soul, (for Pastors as Pastors do that) but to make the Church quiet, and peaceable in her journey to life eternal: but all this is but to act on the external man by worldly power.
Yet it cannot be denied, but the same Camero ascribeth more to the Magistrate then is due, for there is no reason why he saith the Prince obeyeth the Church unproperly, more then the people; for it is the same obedience that Prince and people1