A92138:567
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.
Answ. 1. This argument is against Christ, as well as against us, for it tendeth to conclude that it is not universally true, that I am to rebuke every offending brother, which I will grant in some sense. For 1. If the fault be small, and possibly a matter of goods, with which I may dispense, without less hurt to my brothers soul, then the evil of scandal may be, if I complain to either the Church or Magistrate, I am rather to suffer wrong, 1 Cor.1 6. 7. But because I am not to rebuke my brother imprudently, may I not conclude from Christs words, I may rebuke him? Or because a mean person may not rebuke a Ruler, or a Prince, or King? Will it follow that a Nathan may not rebuke King David, and because Jonathan may not rebuke King Saul his Father, shall it follow that no other may rebuke King Saul? Or because I may not rebuke a scorner, though a professing brother, or because I may not rebuke my brother before two or three witnesses, who to my knowledge bear the offender ill will, and so I see my rebuking shall be so far from gaining him to repentance, that it shall provoke him to a greater offence, shall it therefore follow I am to suffer sin in my brother and not to rebuke him at all, which the Spirit ⟨p. 225⟩of God calleth a hating of my brother in my heart, Lev. 19. v. 18. This argument concludeth not that I may not rebuke my brother, but only that I may not rebuke my brother imprudently, or that any brother may not rebuke any brother, whoever he be, King or Ruler, Negatis modi non negat rem ipsam, so we are to pass by offences and to be willing to forgive them. Ergo, we are not to rebuke an offending brother, it doth not follow, I must be willing to forgive all, friend, or enemy, Ergo, by this reason I am not to rebuke any at all, and Solomon willeth us only not to be swift, too glad and willing, or too quick and sharp eared to hear every ill word, Eccles. 7. 21. Also Heb. Give not thy heart to all words 2that are spoken, least thou hear thy servant curse thee. So is the same phrase,