A92138:1697
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.
Object. Howbeit it be objected, that every voluntary action is either honest, or1 not honest, yet there are some things honest, that are indifferent and free▪ For there are two kinds of honest things, 1. Some honest and necessary things, as all the duties commanded in Gods Law, the contrary of these polluteth a man before God, and they are formally, positively, and inclusively laudable, and commendeth men before God, and are rewarded. This way every voluntary action is not either honest, or unhonest; for there is a middle betwixt these two, to wit, something honest and lawful, but not necessary, but morally free, as Marriage, which commendeth not a man to God, so that he is therefore rewarded; neither doth the contrary, to wit, non-marriage pollute a man before God, or is blame-worthy, because marriage is only negatively honest, Honestum irreprchensibile, honestum exclusive, & honestum per compossibilitatem cum honesto formali & positivo. So marriage is neither positively honest, nor unhonest, but free morally. Neither is marriage necessary by absolute necessity, or necessity that toucheth the action; for men may marry, and not to marry is no sin, only marrying is necessary by a conditional necessity, 1 Cor. 7. 39. A Widow is free to marry whom she will, but with this condition, That she marry in the Lord; the necessity toucheth not the action, but the manner of the action. And this necessity of the manner or goodness of the action of marriage, doth not make the action necessary, but leaveth it as free to men to marry, or not to marry; and so there are some actions according to the species or nature, that are indifferent, and not unhonest, yet lawful. So Doctor Forbs.
Object. Howbeit it be objected, that every voluntary action is either honest, or1 not honest, yet there are some things honest, that are indifferent and free▪ For there are two kindes of honest things, 1. Some honest and necessary things, as all the duties commanded in Gods Law, the contrary of these polluteth a man before God, and they are formally, positively, and inclusively laudable, and commendeth men before God, and are rewarded. This way every voluntary action is not either honest, or unhonest; for there is a middle betwixt these two, to wit, something honest and lawful, but not necessary, but morally free, as Marriage, which commendeth not a man to God, so that he is therefore rewarded; neither doth the contrary, to wit, non-marriage pollute a man before God, or is blame-worthy, because marriage is onely negatively honest, Honestum irreprchensibile, honestum exclusive, & honestum per compossibilitatem cum honesto formali & positivo. So marriage is neither positively honest, nor unhonest, but free morally. Neither is marriage necessary by absolute necessity, or necessity that toucheth the action; for men may marry, and not to marry is no sin, onely marrying is necessary by a conditional necessity,