A92138:734
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.
Erastus. We deny that the Ceremonial uncleanness, signified the1 wickedness of conversation, so that it can be proved that both these uncleannesses were punished with the same punishment. 1. Because many ⟨p. 283⟩against their will were polluted legally, as the night pollutions, the diseases monthly of women, when they were necessitated to be with Children, Parents, Wife, brethren when they died; sometimes they touched unclean things ignorantly, but no man lives wickedly against his will. 2. God could not forbid in every time and place the touching of the dead, only God commanded the polluted to be purified according to the Law: God would have his people near their dying friends, but God never gave leave to any to live wickedly. 3. A holy man not sinning in his thought, remaining holy, might be legally unclean, without either his vvill or knowledge, by touching some unclean thing, that he knew not to be unclean. But a wicked man doth not at one time both do wickedly, and remain pure and holy.
Erastus. We deny that the Ceremoniall uncleannes, signified the1 wickednes of conversation, so that it can be proved that both these uncleannesses were punished with the same punishment. 1. Because many ⟨p. 283⟩against their will were polluted legally, as the night pollutions, the diseases monethly of women, when they were necessitated to be with Children, Parents, Wife, brethren when they died; sometimes they touched unclean things ignorantly, but no man lives wickedly against his will. 2. God could not forbid in every time and place the touching of the dead, onely God commanded the polluted to be purified according to the Law: God vvould have his people neere their dying friends, but God never gave leave to any to live vvickedly. 3. A holy man not sinning in his thought, remaining holy, might be legally unclean, vvithout either his vvill or knovvledge, by touching some uncleane thing, that he knevv not to be unclean. But a vvicked man doth not at one time both doe vvickedly, and remaine pure and holy.
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