A92138:243
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.
As the profession, whither actual or habitual, in a local and bodily approach, or in verbal titles of Honour, in which we Honour great personages, by bowing to them, in prostration and kneeling, is an act in its state Civill, not Religious, we intending (I press not the necessity of a •ormall or actual intention) only to conciliate Honour to them, suitable to their place and dignity: so a profession, whither actual or habitual, in a Religious bodily approach to God, either by prayer or prostration, or inclination of the body tending to the Honour of God is a Religious act. Now bodily prostration of it self, is a thing in its nature indifferent, and according as is the object, so is it either Artificial: as if one should stoop down to drive a wedge in an image; or civill, if one bow to Honour the King; or Religious, when God and Divine things are the object thereof: But with this difference, the intention of the mind, added to external prostration to a creature reasonable, may make that prostration idolatrous, and more then civill honour. Thus bowing to Haman, 1Honoured by Ahasuerus, who hath power to confer honours, if people bow to him as to God, is more then civill honour: And Cornelius his bowing to Peter, Act. 10. as to more then a man, is Idolatrous, and not civill honour; and the Carpenters bowing to an Image, as to a piece of Timber formed by Art, is only Artificial bowing; and if any stumble at a stone before an Image, and so fall before it, it is a casual and natural fall; whereas a falling down with intention to Adore, had been Religious Adoring: But when the object of bodily prostration or kneeling, is God, or any Religious representation of God, whither it be the elements of bread and wine, which are Lawful Images of Christ, or devised pictures or portraits of God or Christ; because these objects are not capable of artificial, natural, or civill prostration, if therefore they be terminating objects of bodily kneeling or prostration; these Religious objects, to wit, God, and Religious things, must so specify these bodily acts, as that they must make them Religious, not civill acts, ⟨p. 86⟩though there be no intention to bow to God;
As the profession, whither actuall or habituall, in a locall and bodily approach, or in verball titles of Honour, in which we Honour great personages, by bowing to them, in prostration and kneeling, is an act in its state Civill, not Religious, we intending (I presse not the necessity of a ormall or actuall intention) only to conciliate Honour to them, suitable to their place and dignity: so a profession, whither actuall or habituall, in a Religious bodily approach to God, either by prayer or prostration, or inlination of the body tending to the Honour of God is a Religious act. Now bodily prostration of it self, is a thing in its nature indifferent, and according as is the object, so is it either Artificiall: as if one should stoop down to drive a wedge in an image; or civill, if one bow to Honour the King; or Religious, when God and Divine things are the object thereof: But with this difference, the intention of the minde, added to externall prostration to a creature reasonable, may make that prostration idolatrous, and more then civill honour. Thus bowing to Haman,