A92138:378
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. That external bowing is not true, but false: I distinguish, it is not true Morally, because it is a false sign, and a sinful abusing of worship, for there ought to be a bow•d heart, when there is a bowed knee, but if the meaning be, this external bowing is not true metaphysically, and partaketh not of the nature of Religious worshipping, it is false, for it is truly worship, and the essence and definition of worship agreeth to it: for from Religious bowing there resulteth by the nature of the external Act, which is of divine institution, an honouring of that before which we do bow, as before a proposed object, what ever be the present purpose or intention of the bower: else if I bow to an Idol intending, and conveying in my heart-purpose all honour to God only, I should not worship an Idol: The three Children cast into the fiery Furnace did but refuse external bowing to Nebuchadnezzar, and would hazard upon burning quick, before they should give that to the1 Image; for the Kings commandment was not, that all should give and convey in purpose of heart to that Image all divine glory, but only Religious prostration before it; yet the three Children say, Dan. 3. Well, be it known to thee, O king, that we will not serve thy Gods, nor worship thy golden Image, [Greek or Hebrew] They expressly refuse knee-bowing, & the reason is, because if ye bow your knee Religiously to a stock, it is not in your power or free choice, to stay the flux and motion of Religious honour off, or from the stock; but ⟨p. 148⟩because Religious bowing doth not convey honour to the thing before which ye bow by your free will, but by God and natures institution, even as weeping naturally expresseth sorrow, laughing, gladness, so doth Religious bowing signify Religious honouring, without any act of the free choice of the worshipped intervening. It is impossible to adore God, in and through an Image, and give no Religious reverence to the Image at all; as it is impossible to hear the word and tremble at it; and yet none of that Religious trembling be bounded and terminated upon the Word; as it is impossible to kneel to the Kings Ambassador conveying all and whole that civill honour to the King, but some honour must redound to the Ambassador;