A92138:669
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.
An•. So I may Argue a Prophet cannot warn a wicked man, that he shall dye eternally▪ because a Prophet in ordinary, knoweth not the heart more then a Senate of prophets, yet are all prophets to exclude from Salvation, wicked and impenitent men, but conditionally, so they repent not, in which God goeth before them, Ezech. 3. 18, 19, 20. Cap. 33. 6, 7. Act. 20. 20. Nor are we to doubt, but all Prophets to the end of the world must do the same. 2. If men debar from the Sacraments, as having warrant from Christ, they do also exclude men from Christ and Salvation offered in the Word; and is there not need that Pastors see the heart, if they exclude men from Christ and Salvation in the Word and Seals, as from Salvation simply? And how can men know binding in Heaven, more then the hearts of men on earth? The one is as far from our intuitive knowledge, as the other, except that we know both by fruits and effects; otherwise, this is but a Popish Argument, if the Church do bind on earth, as God bindeth in Heaven, say Stapleton, Becanus, Suarez, and other Papists; then must the Church be infallible in judgement: But we deny the Consequence in the one, as in the other. 2. It is that which offendeth Erastus, 1. That a Senate, not one man doth this. 2. That the Christian Magistrate doth it not: But I pray you, doth one Pastor, or the Christian Magistrate know the heart; but a Presbytery cannot do it, because a Presbytery knoweth not the heart: Is not this too partial Logic?
An•. So I may Argue a Prophet cannot warn a wicked man, that he shall dye eternally▪ because a Prophet in ordinary, knoweth not the heart more then a Senate of prophets, yet are all prophets to exclude from Salvation, wicked and impenitent men, but conditionally, so they repent not, in which God goeth before them, Ezech. 3. 18, 19, 20. Cap. 33. 6, 7. Act. 20. 20. Nor are we to doubt, but all Prophets to the end of the world must do the same. 2. If men debar from the Sacraments, as having warrant from Christ, they do also exclude men from Christ and Salvation offered in the Word; and is there not need that Pastors see the heart, if they exclude men from Christ and Salvation in the Word and Seals, as from Salvation simply? And how can men know binding in Heaven, more then the hearts of men on earth? The one is as far from our intuitive knowledge, as the other, except that we know both by fruits and effects; otherwise, this is but a Popish Argument, if the Church do binde on earth, as God bindeth in Heaven, say Stapleton, Becanus, Suarez, and other Papists; then must the Church be infallible in judgement: But we deny the Consequence in the one, as in the other. 2. It is that which offendeth Erastus, 1. That a Senate, not one man doth this. 2. That the Christian Magistrate doth it not: But I pray you, doth one Pastor, or the Christian Magistrate know the heart; but a Presbytery cannot do it, because a Presbytery knoweth not the heart: Is not this too partiall Logick?