A92138:304
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.
But 1. Whatever is not of Faith, and a sure persuasion, that what I do pleaseth God, is sin, Rom. 14. 14. 23. And therefore neither can be Commanded by Rulers, nor practiced by inferiors: But things besides Scripture, and negatively Lawful, are things not ⟨p. 110⟩of Faith; Ergo, The Assumption I Prove: 1. I doubt if Lord-will, be the Lord-carver, of what pleaseth God. 2. If it may stand with the wisdom of Christ the Law-giver; for no Ceremonies maketh Christ a perfect Law-giver: 3. In things doubtsome, abstinence is the surest side; Ergo; Rulers ought not to command them: 4. Samuel, David, even wicked Saul abstained in things doubtsome, while the Oracle of God removed the doubts, and answered him. 5. Paul in eating or not eating, which are things most indifferent, requireth a certain persuasion of positive assurance, Rom. 14. 14. I know, and am persuaded by the Lord Jesus, that there is nothing unclean of it self, but to him that esteemeth any thing to be unclean, it is unclean.
But 1. Whatever is not of Faith, and a sure perswasion, that what I do pleaseth God, is sin, Rom. 14. 14. 23. And therefore neither can be Commanded by Rulers, nor practiced by inferiours: But things besides Scripture, and negatively Lawfull, are things not ⟨p. 110⟩of Faith; Ergo, The Assumption I Prove: 1. I doubt if Lord-will, be the Lord-carver, of what pleaseth God. 2. If it may stand with the wisdom of Christ the Law-giver; for no Ceremonies maketh Christ a perfect Law-giver: 3. In things doubtsome, abstinence is the surest side; Ergo; Rulers ought not to command them: 4. Samuel, David, even wicked Saul abstained in things doubtsome, while the Oracle of God removed the doubts, and answered him. 5. Paul in eating or not eating, which are things most indifferent, requireth a certain perswasion of positive assurance, Rom. 14. 14. I know, and am perswaded by the Lord Iesus, that there is nothing unclean of it self, but to him that esteemeth any thing to be unclean, it is unclean.