A92138:396
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.
But the Prophets strongly prove these Images, and the supposed Godheads in them, were dumb, deaf, blind, and dead; and therefore neither sign, nor supposed deity represented by the sign, was to be Adored. Also, Isa. 40. 18. To whom then will ye liken God? Or what likeness will ye compare unto him? 19. The Workman melteth a graven Image, and the Goldsmith spreadeth it over with gold, &c. Isa. 46. 5, 6. To whom will ye liken me? and make me equal, and compare me, that we may be alike? 9. I am God, and there is none else; I am God, and there is none like me. Then it is more then clear that they made a likeness, a comparison, and a similitude betwixt the golden Image and Jehovah: Ergo, they believed ⟨p. 154⟩not that the Image was essentially God; for every thing like to another, must be divers from that to which it is like (they being relatives and opposites) the one cannot be essentially the other; and he proveth they are not God by representation, Isa. 46. They cannot move out of their places, except they be born upon Asses or mens shoulders: And this is the Holy Ghosts Argument, I am God, Ergo, there is none like me by representation to be worshipped: All assimilation or comparative likeness made by man, betwixt Jehovah and God, is an Idolatrous assimilation; yea the Lords Argument, Isa. 46. is this, every thing made like unto me, before which ye fall down to worship, as a memorative Image of me, must be a living thing at least, that can move out of his place, and answer your cry when ye pray, and save you out of trouble, ver. 7. Isa. 46. And yet it is but a likeness of God, ver. 6. Now I Assume, but the Papists Image, and the Formalists Sacramental elements before which they Religiously kneel, cannot move out of their place, nor answer the Prayers of those who bow to them, nor save them out of trouble: Ergo, they cannot be Adored as Images, with Religious bowing▪ nor can they say, the Images or Sacramental elements can teach and represent God. I Answer, So did the Jewish Images represent God, and yet God convinceth them of Idolatry,