A92138:112
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.
Religious polemic › Introduction › Section 1 › Conclusion 1: 1. Conclusion.
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.
in Time as Time, and as such a Religious Time, the Lords Sabbath, Tempus, & tempus ut sic, and Place as Place, or such a Religious place, Locus, & locus ut sic▪ 1So we may distinguish here, between circumstances in common or in gross, and such and such circumstances; As time is a common adjunct of Divine Worship: But such a time, to wit, the Lord's day, ⟨p. 4⟩is both the time of Worship, and Worship it self. So there is place of Worship, and there is such a Religious place, The holy of holiest, the Temple. A habit is a mere accident of Worship, the person, John or Thomas, is also an accident; but if God command such an Ephod as Aaron and the Priests were to wear, this is not a mere circumstance; that the person who administereth the Lords-Supper, be John or Thomas, is a mere circumstance; but that this person be a called Pastor, not a private man, is more then a circumstance. And therefore these circumstances, taken in common and their Universal nature, are merely Physical circumstances; but taken in their particular and determinate restrictions, as such circumstances, they may be merely Moral circumstances, such as are the common adjunct of the time of Worship, the place, and the Sabbath time and the Temple for Jewish Worship. The former are circumstances merely Physical, the latter merely Moral; I mean, as they are restricted other ways: The Temple of Jerusalem served as our meeting places do, to sense off the injuries of Heaven and Sun; but that is as a place, not as such a place.
in Time as Time, and as such a Religious Time, the Lords Sabbath, Tempus, & tempus ut sic, and Place as Place, or such a Religious place, Locus, & locus ut sic▪ 1So we may distinguish here, between circumstances in common or in grosse, and such and such circumstances; As time is a common adjunct of Divine Worship: But such a time, to wit, the Lordsday, ⟨p. 4⟩is both the time of Worship, and Worship it self. So there is place of Worship, and there is such a Religious place, The holy of holiest, the Temple. A habit is a meer accident of Worship, the person, John or Thomas, is also an accident; but if God command such an Ephod as Aaron and the Priests were to wear, this is not a meer circumstance; that the person who administreth the Lords-Supper, be John or Thomas, is a meer circumstance; but that this person be a called Pastor, not a private man, is more then a circumstance. And therefore these circumstances, taken in common and their Universall nature, are meerly Physicall circumstances; but taken in their particular and determinate restrictions, as such circumstances, they may be meerly Morall circumstances, such as are the common adjunct of the time of Worship, the place, and the Sabbath time and the Temple for Iewish Worship. The former are circumstances meerly Physicall, the latter meerly Morall; I mean, as they are restricted other wayes: The Temple of Jerusalem served as our meeting places do, to sence off the injuries of Heaven and Sun; but that is as a place, not as such a place.