A92138:162
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.
By this Argument the Scripture is not full and perfect, in Fundamentals, as Moses is in Ceremonials, but hath left such and such Fundamentals to be altered, added or omitted by the Church, in that way, that Surplice, Cross, and Altars, are alterable things. Most of Dogmatic points concerning Christs sufferings, are occasional, as his taking, his betraying by Judas, who knew the place he was in, the valuing of him at Thirty pieces, the giving him Gall and Vinegar, a punishment not intended by the Judge, but occasional, in that Christ said he thirsted; Yea, the Crucifying of him rather then Barabbas, upon occasion of the malice of the people, when Pilate had scourged him upon a Policy, to see if the people would demand he might be released, the casting Lots for his garment, the Crucifying of him between two Thieves, the not breaking of his bones upon occasion he was dead, the piercing of his side; all which in regard of second causes, were occasional, and so though Dogmatical and Doctrinal, these must be all such alterable and Ambulatory points of Doctrine, as the Church and Prelates may ⟨p. 36⟩change at their godly discretion, and Christ meant not in these, to set down particular Positive Laws in such sort as Moses did. Yea, the Evangel according to Luke, is set forth occasionally; because many have taken in hand to set forth in order a Declaration of these things which are most firmly believed; therefore is seemed good to Luke also to write, Luk. 1. 1, 2, 3, 4. Upon occasion of Onesimus his fleeing from his master; The Epistle to Philemon was written upon occasion of the unconstancy of the Galatians, whose faith was perverted by false teachers, that of Justification by Faith, without the works of the Law: And the Epistle to the Galatians was written, most, if not all the Canonic Epistles were written either upon occasion of false Teachers, or for fear they should be scandalized at Pauls bonds. By this vain Argument, the most part of Canonic Scripture should be alterable, imperfect, not particular in most Doctrinals, no less then in Ceremonials; And so the Major Proposition is most false, for its a vain thing to Collect Christs meaning, to set down particulars of either Doctrine or Ceremonies, from occasions of Providence;
By this Argument the Scripture is not full and perfect, in Fundamentals, as Moses is in Ceremonials, but hath left such and such Fundamentals to be altered, added or omitted by the Church, in that way, that Surplice, Crosse, and Altars, are alterable things. Most of Dogmatick points concerning Christs sufferings, are occasionall, as his taking, his betraying by Judas, who knew the place he was in, the valuing of him at Thirty pieces, the giving him Gall and Vinegar, a punishment not intended by the Iudge, but occasionall, in that Christ said he thirsted; Yea, the Crucifying of him rather then Barrabas, upon occasion of the malice of the people, when Pilate had scourged him upon a Policie, to see if the people would demand he might be released, the casting Lots for his garment, the Crucifying of him between two Theeves, the not breaking of his bones upon occasion he was dead, the piercing of his side; all which in regard of second causes, were occasionall, and so though Dogmaticall and Doctrinall, these must be all such alterable and Ambulatory points of Doctrine, as the Church and Prelats may