A92138:348
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.
Ans. All cometh to this, Ceremonies taketh the place of Word and Sacraments, but cannot fill the chair, and discharge the office so well as Gods Ordinances doth: A Clown taketh on the Crown, and usurpeth the Throne, and cannot do Regal Acts, with such ⟨p. 134⟩grace of Royal Majesty, as the Lawful King, what, is he for that no usurping Traitor? 2. He will not have Ceremonies to be causes of worship, but occasions so do Papists say: Images (saith cVasquez) do only set before us the History and effects of God. Bellarmine, Suarez (as all know) do say, That Images cannot so represent Jehovah; as he is in himself, or described in his word, nor can the Idol or Image of▪ God represent God, as a cause, but only as an object external and occasion, and yet God forbiddeth it, Isa. 40. 18. Hab. 2. 19. 20. 2. Gods word to the reprobate is a sealed Book, and is, as if you would teach letters, to a new weaned child, Isa. 29. 11. c. 29. 9. It worketh by no inherent virtue wrapped in it self, but though it be mighty, yet is it mighty through God, 2 Cor. 10. 4. Joshua's twelve stones, the Phylacteries, the Manna, the Rainbow, did only, (as dAquinas saith well) work upon the senses and memory. The word it self doth but work morally or objectively, and is not a cause having the power of God wrapped in it. If Surplice work only as an occasion, the Preachers, Napkin, the bands of women doth so excite the memory and the affection: 3. All our Divines teach, that the Sacraments are exhibitive seals, but not of themselves, or by any virtue inherent in them (as Papists say) but by the power of God, which worketh by the right receiving of the Sacraments, and the Sacraments Actu Primo and essentially are only signs, which worketh objectively and occasionally, as you say your unhallowed Ceremonies do: 1. because they are Sacraments essentially, whether they be received by Faith, or not, and they are exhibitive seals only to believers. 2. Unbelievers should not profane the Sacraments by their unworthy receiving of them, if they were not Sacraments to them only signifying, and if they were exhibiting seals to them, then should they receive them worthily, which is against what we suppose: 3. The Fathers, as