A92138:1703
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.
Answ. It is a contradiction, that an action individual, should be indifferent,1 and so neither good, nor evil, and yet done in Faith, and referred to Gods glory: For the ground of doing, which is Faith, and the end, which is Gods glory, are individual properties necessarily concurring to the individuation of the Action Moral. 2. An action individual, that is merely indifferent, and so without sin may be performed, without sin, or omitted without sin, cannot be an action of Faith referred to Gods glory: For what may be done without sin, and may not be done without sin, is a will-action, and wanteth all necessity of reason, and so is an idle and sinful action; but a sinful action may be done in fancy, but in Faith it cannot be done; it may, in the vain intention of the doer, be referred to Gods glory, In intentione erronea operantis, but ex conditione operis, according to the nature of the work it serveth not for Gods glory. This way to cast stones in the water, should be of Faith, and referred to Gods glory: But shall I believe I am doing in Faith, and glorifying God, when I am casting stones in the water, and I have as good reason not to cast at all? If one will action that may be done, and may not be done, may be of Faith, and referred to Gods glory, then may they all be of Faith, and referred to Gods glory: This is a laughter, rather then Divinity. 3. I cannot believe that an action that hath as good reason to be omitted, as to be done, can be acceptable to God, because I have no ground for my Faith; for my Faith here leaneth neither on Scripture, nor on Reason, but there is no reason why the action should rather be, nor not be, because it is indifferent; yea, crossing and kneeling of themselves shall be of Faith, because I believe them to be of Faith: But it is a vain thing to say, that Faith maketh its object. 4. There are no actions in the World, but they have all their Moral necessity from their intrinsical goodness: For from whence is it necessary to love God, but from the intrinsical goodness, that the love of God hath from Gods command? For there is no necessity an action to be at all; yea, it is idle and superfluous, if there be no goodness in it at all.
Answ. It is a contradiction, that an action individual, should be indifferent,1 and so neither good, nor evil, and yet done in Faith, and referred to Gods glory: For the ground of doing, which is Faith, and the end, which is Gods glory, are individual properties necessarily concurring to the individuation of the Action Moral. 2. An action individual, that is meerly indifferent, and so without sin may be performed, without sin, or omitted without sin, cannot be an action of Faith referred to Gods glory: For what may be done without sin, and may not be done without sin, is a will-action, and wanteth all necessitie of reason, and so is an idle and sinful action; but a sinful action may be done in fancy, but in Faith it cannot be done; it may, in the vain intention of the doer, be referred to Gods glory, In intentione erronea operantis, but ex conditione operis, according to the nature of the work it serveth not for Gods glory. This way to cast stones in the water, should be of Faith, and referred to Gods glory: But shall I beleeve I am doing in Faith, and glorifying God, when I am casting stones in the water, and I have as good reason not to cast at all? If one wilaction that may be done, and may not be done, may be of Faith, and referred to Gods glory, then may they all be of Faith, and referred to Gods glory: This is a laughter, rather then Divinitie. 3. I cannot beleeve that an action that hath as good reason to be omitted, as to be done, can be acceptable to God, because I have no ground for my Faith; for my Faith here leaneth neither on Scripture, nor on Reason, but there is no reason why the action should rather be, nor not be, because it is indifferent; yea, crossing and kneeling of themselves shall be of Faith, because I beleeve them to be of Faith: But it is a vain thing to say, that Faith maketh its object. 4. There are no actions in the World, but they have all their Moral necessitie from their intrinsecal goodnesse: For from whence is it necessary to love God, but from the intrinsecal goodnesse, that the love of God hath from Gods command? For there is no necessitie an action to be at all; yea, it is idle and superfluous, if there be no goodnesse in it at all.