A92138:239
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.
Pure Religion and undefiled before God and the Father, is this, to visit the father less and the widows, &c. Service is from the bond of subjection, to reverence God as an inferior or servant doth his Lord and Master: A servant doth properly do the will of his Master, for the gain or profit that redoundeth to his Master; but, because we cannot be profitable to the Almighty by way of gain; therefore we are to serve him in relation to an higher end, then accession of gain (of which the Lord is not capable, Psal. 16. 2. Job 22. 3.) For the declaration of his glory: For Worship formally is to give reverence to God for his excellency; in one and the same act we may both Worship God and serve him. Only service doth include the obligation of a servant to a Lord. As concerning Love, Faith and Hope, they are internal Worship, not properly Adoration: Love as Love doth rather import an equality with the thing loved, and a desire of an Union, rather then a submission. It is true, there is a perfection in that which we Love, but not essentially to perfect the Lover, that possibly may agree to the Love between man and man, but not to Love as Love: for the Father Loves Christ his Son, and did delight in him from eternity, Prov. 8. 30. A superior Angel may Love an inferior; yet the Father cannot be perfected by Loving Christ, nor a superior Angel, by Loving any inferior; Faith and Hope may suppose a resting on a helper as a helper, and so are internal Worship; if they be adoration formally may be a Question.
Pure Religion and undefiled before God and the Father, is this, to visit the father lesse and the widows, &c. Service is from the bond of subjection, to reverence God as an inferior or servant doth his Lord and Master: A servant doth properly do the will of his Master, for the gain or profit that redoundeth to his Master; but, because we cannot be profitable to the Almighty by way of gain; therefore we are to serve him in relation to an higher end, then accession of gain (of which the Lord is not capable, Psal. 16. 2. Iob 22. 3.) For the declaration of his glory: For Worship formally is to give reverence to God for his excellency; in one and the same act we may both Worship God and serve him. Only service doth include the obligation of a servant to a Lord. As concerning Love, Faith and Hope, they are internall Worship, not properly Adoration: Love as Love doth rather import an equality with the thing loved, and a desire of an Union, rather then a submission. It is true, there is a perfection in that which we Love, but not essentially to perfect the Lover, that possibly may agree to the Love between man and man, but not to Love as Love: for the Father Loves Christ his Son, and did delight in him from eternity,