A92138:784
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.
Ans. There is a twofold forgiving, one private, in passing the1 private revenge of the fault and grudge against the person of the offender: thus the whole argument is granted, for Members and Church both are to pray, Forgive us our sins, as we forgive them that sin against us: I hope the Synedrie, the Roman President, the Magistrate, thus are obliged to forgive those whose heads they justly take from them, so Luke 17. We are to forgive our brother seventy seven times a day, though he neither repent nor crave pardon, but far more, if he crave pardon. But by this Argument the Christian Magistrate should use the sword against no bloody Parricide, for he is thus to forgive him, and much more, if he say he repenteth. 2. To forgive, is to remit all punishment, and so what is ⟨p. 296⟩said to one Member of the Church, is not said to the whole Church. Private men have not power of Church-punishment to forgive it. The Church hath a power limited by Christ, that is to forgive and open heaven, in so far as they see Christ go before, and see the man penitent, and therefore Erastus his consequence is short, it follows not, that the Church should no more excommunicate then one Member. Erastus looks far beside the book, in that he thinks it is all one to forgive an injury, and to remove a scandal in the way of Christ in labouring to gain a brother. I may forgive one that offendeth me, and not labour at all to gain his soul.
Ans. There is a twofold forgiving, one private, in passing the1 private revenge of the fault and grudge against the person of the offender: thus the whole argument is granted, for Members and Church both are to pray, Forgive us our sinnes, as vve forgive them that sin against us: I hope the Synedrie, the Roman President, the Magistrate, thus are obliged to forgive those whose heads they justly take from them, so Luke 17. We are to forgive our brother seventy seven times a day, though he neither repent nor crave pardon, but far more, if he crave pardon. But by this Argument the Christian Magistrate should use the sword against no bloody Parracide, for he is thus to forgive him, and much more, if he say he repenteth. 2. To forgive, is to remit all punishment, and so what is