A92138:391
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.
4. We bow our knee two ways before a creature, either before a creature as an object by accident, as while we pray, there of necessity must be before us some creature, a wall, a Table, a Pulpit, none of these are adored, because they are before us by accident, as having no Religious state. The Image before the Jew, and the Sacramental elements before the kneeler, cannot be thus present: 2. The creature is before the kneeler, of Religious purpose, as a Religious object.
4. We bow our knee two wayes before a creature, either before a creature as an object by accident, as while we pray, there of necessity must be before us some creature, a wall, a Table, a Pulpit, none of these are adored, because they are before us by accident, as having no Religious state. The Image before the Iew, and the Sacramentall elements before the kneeler, cannot be thus present: 2. The creature is before the kneeler, of Religious purpose, as a Religious object.
5. The Creature is Religiously present before the kneeler two ways, 1. Active. 2. Passive. 1. In the mere and naked act of teaching and exciting the memory, so that when that act is past, I turn from the creature, and adore the Creator; So at the sight of the Sun or Moon being taught and instructed of the wisdom and power of God, in creating such excellent creatures, I am to turn from them, and adore the Lord of these creatures. Thus the creatures are kindly and per se objects in the act of teaching, but not objects at all in the act of adoration: 2. The creatures are objects passive, when bodily bowing in a religious state is directed toward the creatures really and bodily present by a commandment of the Church, or of purpose, and so they are made objects of Adoration.
5. The Creature is Religiously present before the kneeler two wayes, 1. Active. 2. Passive. 1. In the meer and naked act of teaching and exciting the memory, so that when that act is past, I turne from the creature, and adore the Creator; So at the sight of the Sun or Moon being taught and instructed of the wisdom and power of God, in creating such excellent creatures, I am to turn from them, and adore the Lord of these creatures. Thus the creatures are kindely and per se objects in the act of teaching, but not objects at all in the act of adoration: 2. The creatures are objects passive, when bodily bowing in a religious state is directed toward the creatures really and bodily present by a commandment of the Church, or of purpose, and so they are made objects of Adoration.