A92138:849
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 hath no reason to divide these words, ver. 19. Again I say, if two agree, &c. from ver. 17. 18. Because they are meant of the Magistrate (saith Erastus) against all sense, and join them to the words of the. 15. and 16. verses: for there is no mention of binding and loosing by prayer, ver. 15, 16. But only of rebuking, and here Erastus shall be as far from keeping his proportion, of rebuking and praying, as he saith, we do keep proportion between Church-sentencing and praying. To Theophylact Chrysostom and Augustine, Beza answered well, and Erastus cannot reply: 6. If there be binding and loosing between brother and brother in the first and second Admonition, before the cause be brought to the Church, what need is there of binding the man as a Heathen before the Heathen Magistrate? And what need of the Heathen Magistrates prayer to bind in Heaven? Was there ever such Divinity dreamed of in the world?
Erastus hath no reason to divide these words, ver. 19. Again I say, if two agree, &c. from ver. 17. 18. Because they are meant of the Magistrate (saith Erastus) against all sense, and joyne them to the words of the. 15. and 16. verses: for there is no mention of binding and loosing by prayer, ver. 15, 16. But only of rebuking, and here Erastus shall be as far from keeping his proportion, of rebuking and praying, as he saith, we do keep proportion between Church-sentencing and praying. To Theophylact Chrisostom and Augustine, Beza answered well, and Erastus cannot reply: 6. If there be binding and loosing between brother and brother in the first and second Admonition, before the cause be brought to the Church, what need is there of binding the man as a Heathen before the Heathen Magistrate? And what need of the Heathen Magistrates prayer to binde in Heaven? Was there ever such Divinity dreamed of in the world?
Erastus. These words, Tell the Church prove only that the Church1 hath the same power to rebuke the injurious man, that a private man hath, this then is poor reason: The Church hath power to rebuke an offender; Ergo, it hath power to Excommunicate him.