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.
Samuel Rutherford 1600?–1661London: printed by John Field for Christopher Meredith, 1646
[28], 656, 103, [1] p. · 334k words · Wing R2377 · ESTC R200646
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.
The first five hundred years (saith aCalvin) images were not worshipped. Caj•s Caligula a proud Tyrant, commanded the Jews to set up his image in the Temple: the Jews answered they should rather die then pollute the Temple of God with images, as •aith bJosephus and cEusebius, and this fell out while the Apostles lived.
The first five hundred years (saith aCalvin) images were not worshipped. Caj•s Caligula a proud Tyrant, commanded the Iews to set up his image in the Temple: the Iews answered they should rather die then pollute the Temple of God with images, as •aith bIosephus and cEusebius, and this fell out while the Apostles lived.
Ann. 108. Plunius 2. writeth to Trajanus under the third Persecution, That Christians were men of good conversation, and detested vices, worshipped Christ, and would not worship Images
the Magdeburgenses testify; saith, Nos adoramus oculis ad caelum sublatis, non adimagines seu picturas, and, indignum ut imago Dei vivi imagini idoli, & mortu: fiat similis, (saith
he also) and not only thinketh it unlawful to represent God by an Image, but also saith, that Craftsmen, who profess themselves Christians, ought no• to make Images of God. An ancient Writer
Clemens Alexandrinus, Non est nobis imago sensibilis de materiâ sensibili, nisi quae precipitur intelligentiâ. Deus enim qui solus est verè Deas, intelligentiâ precipitur, non sensu: We have no sensible Image of sensible matter, because God is taken up by the understanding, not by the sense: and
of Polycarpus, an hearer of John the Apostle maketh it the Heresy of the Gnostics, that they held that Pilate made the Image of Jesus: Et quod imagines baberent Christi, Apostolorum atque Philosophorum▪ easque coronarent, ac colendas propo•erent.
Origen said, The Images of Christians are Christians indeed, with Gods Image: and, Nos veno ideo non honor amus simulachrá, quia quantū possumus, cavemnus, ne in•idamus in eam crudelitatem, ut et iis tribuamus divinitatis aliquid.
Grave Athanasius saith, [Greek or Hebrew] The invention of Images is from an evil fountain, and not from good, and whatsoever hath a bad beginning, cannot be deemed in any thing good, being altogether bad: The Papist Harding bringeth in a counterfeit Dialogue of Athanasius, betwixt Christ and his Church; and Christ comforting his Church, because she was persecuted for worshipping Christs Image;
Ann. 108. Plunius 2. writeth to Trajanus under the third Persecution, That Christians were men of good conversation, and detested vices, worshipped Christ, and would not worship Imagesd, as that Letter beareth: and eEusebius, reporteth Adrian had a purpose, (as saith fBucol.) to build a Church for the honour of Christ void of Images. See gSymson that ancient Writer: hJustine Martyr in this Age; Omnes imagines ad cultum proposit as simpliciter damnant Christiani. iTertullian, a most ancient writer, who lived under Severus in time of the fifth Persecution, as kthe Magdeburgenses testifie; saith, Nos adoramus oculis ad caelum sublatis, non adimagines seu picturas, and, indignum ut imago Dei vivi imagini idoli, & mortu: fiat similis, (saith lhe also) and not only thinketh it unlawfull to represent God by an Image, but also saith, that Craftsmen, who professe themselves Christians, ought no• to make Images of God. An ancient Writer mClemens Alexandrinus, Non est nobis imago sensibilis de materiâ sensibili, nisi quae precipitur intelligentiâ. Deus enim qui solus est verè Deas, intelligentiâ precipitur, non sensu: We have no sensible Image of sensible matter, because God is taken up by the understanding, not by the sense: and nNihil in rebus genitis potest referre Dei imaginem. This ancient Writer flourished, saith oCatolog. Testium veritat. Anno 150. or as pHospinian saith Ann, 200. and qIreneus, the disciple ⟨p. 182⟩of Polycarpus, an hearer of John the Apostle maketh it the Heresie of the Gnosticks, that they held that Pilate made the Image of Iesus: Et quod imagines baberent Christi, Apostolorum atque Philosophorum▪ easque coronarent, ac colendas propo•erent. aCyprian saith, Idols, or Images, be not only against the Law of God, but against the nature of man; bOrigen said, The Images of Christians are Christians indeed, with Gods Image: and, Nos veno ideo non honor amus simulachrá, quia quantū possumus, cavemnus, ne in•idamus in eam crudelitatem, ut et iis tribuamus divinitatis aliquid. cGrave Athanasius saith, 〈non-Latin alphabet〉 The invention of Images is from an evil fountain, and not from good, and whatsoever hath a bad beginning, cannot be deemed in any thing good, being altogether bad: The Papist Harding bringeth in a counterfeit Dialogue of Athanasius, betwixt Christ and his Church; and Christ comforting his Church, because she was persecuted for worshipping Christs Image;
dEpist. Plinii. 2 ad Imporat Trajan.
eEuseb. Histor. lib. 3. cap. 33.
fBucol•. in Alexand. severo.
gSymson 1. Century cap. 1.
hJustin. Martyr. in Dialog. cum. Trypho. & apolog. 2.
but when and where this persecution was, none knoweth, for many times hath the Church been persecuted for not worshipping Images; but see the answer of the learned dJewell thereunto; eEpiphanius, who lived, Anno 370. proveth against the3 Collyridiams, That Mary nor no creature should be adored. Unde est simulachrificum hoc studium et diabolious conantus? praetext• enim 4justitiae sempersubiens hominum, mentem drabolus, mortalem naturam in hominum oculis deificans, Statuas humanas, imagines press ferentes per artum, veritatem expressit, et mortui quidem sunt qui adorantur: Item, Revera sanctum erat corpus Mariae, non tamen Deus, honorata, non in adorationem data. Mary was not God, and therefore is not to be adored: He professeth that he did rive a veil, that had painted in it the Image of Christ, or of some man▪ Cum ego videssem in Ecclesia Christi▪ contra authoritatem scripturarum, hominis pendere imaginem, scidi illud, &c.
but when and where this persecution was, none knoweth, for many times hath the Church been persecured for not worshipping Images; but see the answer of the learned dJewell thereunto; eEpiphanius, who lived, Anno 370. proveth against the3 Collyridiams, That Mary nor no creature should be adored. Ʋnde est simulachrificum hoc studium et diabolious conantus? praetext• enim 4justitiae sempersubiens hominum, mentem drabolus, mortalem naturam in hominum oculis deificans, Statuas humanas, imagines pre se ferentes per artum, veritatem expressit, et mortui quidem sunt qui adorantur: Item, Revera sanctum erat corpus Mariae, non tamen Deus, honorata, non in adorationem data. Mary was not God, and therefore is not to be adored: He professeth that he did rive a vail, that had painted in it the Image of Christ, or of some man▪ Cum ego videssem in Ecclesia Christi▪ contra authoritatem scripturarum, hominis pendere imaginem, scidi illud, &c.
dJewell against Harding 14. art. of adora•. pag. 506, 507.
eEpiphanius lib. 3. cont. Collyridianos.
3[f] Idem ibid.
4(g) Lactantius, institut. l. 2. cap. 2. Etenim hominis imago necessaria tum videtur, cum procul abest, supervacua futura cum presto est, dei autem cujus spiritus ac numen ubique diffusum, abesse nunquam potest, semper utique imago supervacua est. The Arguments of the ancients against Images.
Lactantius Formianus, Images are to represent these who are absent. God is every where present, it is vanity therefore to form an image of God. Also hThere is no Religion, where there is an image: Also ⟨p. 183⟩iyour gods be either in Heaven, or not; if they be not in Heaven, why do ye worship them? If they be in Heaven, why do ye not lift your eyes to Heaven while you adore them? Why do you convert your eyes toward walls, stocks and stones, rather then toward that place where you imagine your gods to be?
Lactantius Formianus, Images are to represent these who are absent. God is every where present, it is vanity therefore to forme an image of God. Also hThere is no Religion, where there is an image: Also ⟨p. 183⟩iyour gods be either in Heaven, or not; if they be not in Heaven, why do ye worship them? If they be in Heaven, why do ye not lift your eyes to Heaven while you adore them? Why do you convert your eyes toward walls, stocks and stones, rather then toward that place where you imagine your gods to be?
hLactantius lib. 2. cap. 19.
iIb. Cur ad parietes & signa, & lapides potissimum quam illo spectatis, ubi cos esse credatis. ib. instit. div. l. 2. c. 1.
kHis Arguments against Images be these: l1. They forget reason, when they fear the work of their own hands: 2. mGod is not absent, but present every where: 3. nThe image is a dead thing void of sense, God is the eternal and everliving God: 4. oNothing mortal should be worshipped. 5. pWhat vanity to hope for protection from these things, which cannot defend themselves • 6. qThe image is less and viler then the worshipper: 7. rMan according to Gods image, is the image of God. 8. (s) God needeth nothing, neither torches because he made the light, nor images. This man lived, Anno 300. Before which time the Church of Christ being persecuted, they had no Churches, nor Images to be ornaments in their Churches, as saith (t) Ambrosius, and also uChrysostom, who was displeased with the fooleries in Temples in his time, and saith, They were not like the Temples of the Apostolic Churches: and xTertullian, and yEusebius saith, They had then, Simplices domos, Simple houses, void of paintries and pictures: And the want of Temples was objected against Christian Religion, as zOrigen cleareth in the time of Constantine, the son of Chlorus, as saith, aSozomen, and bEusebius, Temples were builded, but as cJoan. Quintinus expoundeth Tertullian, without the ornaments of images, and dTertullian himself maketh building of Altars, and portraits, Idol•tricos cultus, Idolatrous worship. In the forty years space, betwixt the reign of Valerian, and the 19. year of Diocletian, there were Oratories and Temples builded, but neither painted Pictures, nor Images in them, as saith [e] Eusebius: Yea, of thirty Bishops of Rome, even from Peter and Paul to Sylvester, and Constantine the Emperor; to wit, three hundred years, there were none, who were not persecuted to blood, or to death, or some other way. It is a vain thing to say, they had breathing time to build17⟨p. 184⟩Temples, and erect Altars, and golden Images of Christ, and the Virgin Mary, and the Saints. It is true, in the two hundred year after Christ, under Alexander Severus, Gordianus, Philippus, Gallienus; Churches were builded, as fNicephorus saith, but again under Diocletian they were demolished to the ground, but observe well there were no Images of Christ broken, which that Tyrant in despite of Christ, would not have omitted; see gEusebius, they were builded again under great Constantine, so hSozomen, iOtho Phrisingensis kand Nicephorus.
kHis Arguments against Images be these: l1. They forget reason, when they fear the work of their own hands: 2. mGod is not absent, but present every where: 3. nThe image is a dead thing void of sense, God is the eternall and everliving God: 4. oNothing mortall should be worshipped. 5. pWhat vanity to hope for protection from these things, which cannot defend themselves • 6. qThe image is lesse and viler then the worshipper: 7. rMan according to Gods image, is the image of God. 8. (s) God needeth nothing, neither torches because he made the light, nor images. This man lived, Anno 300. Before which time the Church of Christ being persecuted, they had no Churches, nor Images to be ornaments in their Churches, as saith (t) Ambrosius, and also uChrysostom, who was displeased with the fooleries in Temples in his time, and saith, They were not like the Templ•s of the Apostolick Churches: and xTertullian, and yEusebius saith, They had then, Simplices domos, Simple houses, void of paintries and pictures: And the want of Temples was objected against Christian Religion, as zOrigen cleareth in the time of Constantine, the son of Chlorus, as saith, aSozomen, and bEusebius, Temples were builded, but as
kinstit. l. 2. c. 2.
lIbid.
mInstit. l 2. c. 3.
nInstit. l. 2. c. 4.
oInstit. l. 2. c. 18.
pIbid.
qInstit. l. 6. c. 11.
rAmbros. officior l. 2. cap. 21.
uChrys. l. 2. epist. 246.
xTertullian apol et c•nt. valent.
yEusebius hist. ec. l. 9. c 10.
zOrigen cont. cles. l. 9. c. 4.
aSozomen l. 1. c. 8.
bEuseb. in vita constan. l. •.
cJoan Armitants in explan••io can 5. concilii gangren
dTertull. lib. de Idol. Plutarch in vitae Numae non dum ingenia Grecorum atque Tuscorum fingendis simulachris urbem inundaverunt, ita Tertullian, Apol. c. 25.
The dream of Platina, for the building of a Church, by the donation of Constantine, with twelve portions of earth, equal to the number of the twelve Apostles, and of another Church, with the title of the holy Cross at Jerusalem, which Helena found in that place, and Constantine placed in this Church at Rome, is refuted by lHospinian: yet is there no word of any Images in these Churches.
The dream of Platina, for the building of a Church, by the donation of Constantine, with twelve portions of earth, equall to the number of the twelve Apostles, and of another Church, with the title of the holy Crosse at Ierusalem, which Helena found in that place, and Constantine placed in this Church at Rome, is refuted by lHospinian: yet is there no word of any Images in these Churches.
mArnobius An. 330. maintaineth against the heathen, that the Christians ought to have no Images: 1. Because the device of images is a novelty, and was not before two thousand years, but God and Religion are no new things. 2. nBecause either the Gods dwelleth in their images, against their will, or of their own accord; if the former be said, they are compelled, which is absurd. If the latter, then they do either bide always in their images, and so are miserable, or they go out of the images when they please, and then the images are empty things.
mArnobius An. 330. maintaineth against the heathen, that the Christians ought to have no Images: 1. Because the device of images is a novelty, and was not before two thousand years, but God and Religion are no new things. 2. nBecause either the Gods dwelleth in their images, against their will, or of their own accord; if the former be said, they are compelled, which is absurd. If the latter, then they do either bide alwayes in their images, and so are miserable, or they go out of the images when they please, and then the images are empty things.
That could not be: 1. Because his manhood was joined with his Godhead, and could not be separated therefrom. 2. Because his Godhead cannot be represented, Mortuis, & inanimatis coloribus, with dead and lifeless colours. bHieronimus, who lived, An. 331. under Constantine, denieth that any Creature, Angel, or Virgin Mary should be worshipped. cRuffinus faith, Helena the mother of Constantine adored crucified Christ, but antiquity saith not, that she adored the nails that fixed him to the Cross, because they were but creatures.
That could not be: 1. Because his manhood was joyned with his Godhead, and could not be separated therefrom. 2. Because his Godhead cannot be represented, Mortuis, & inanimatis coloribus, with dead and livelesse colours. bHieronimus, who lived, An. 331. under Constantine, denyeth that any Creature, Angel, or Virgin Mary should be worshipped. cRuffinus faith, Helena the mother of Constantine adored crucified Christ, but antiquity saith not, that she adored the nails that fixed him to the Crosse, because they were but creatures.
dAmbrosius, who lived, Anno 370. condemneth Images. 1. Because they change the images of the dead, in the glory of God, who worshippeth images: 2. The living serve the dead. 3. They take from ⟨p. 185⟩stocks and stones what they are, and give to them, what they are not. 4. eIdols are unclean. 5. It is undecentf, to worship what men maketh with their hands. 6. Because gimages are but shadows.
hAugustine condemneth Images. 1. Because they infect the weak minds of rude people, to worship them. 2. They have eyes and see not. 3. The creatures are images of God, not stocks. 4. Idols iare husks and empty. 5. These kwho brought in Images, took away the fear of God, and increased error. 6. Martyrs lare not gods. 7. Confounded mbe they who worship stones, our living stone Christ is in heaven.
hAugustine condemneth Images. 1. Because they infect the vveak mindes of rude people, to worship them. 2. They have eyes and see not. 3. The creatures are images of God, not stocks. 4. Idols iare huskes and empty. 5. These kwho brought in Images, tooke away the feare of God, and increased error. 6. Martyrs lare not gods. 7. Confounded mbe they who worship stones, our living stone Christ is in heaven.
8. aThough worshippers of Images say, they worship God in Images, yet they worship devils; for good men, as Paul and Barnabas, Angels, and Cornelius forbade men to worship them. 9. It is a shame to adore a beast endowed with sense and life, far more to adore a dumb and lifeless creature, August, ps. 113. bChrysostom is against Images. 1. Because the Law of God forbiddeth them. 2. cGod must be honoured, as he willeth himself. 3. It is da depressing of souls to worship Images. eIt cometh from Satan to take Gods glory from him, fit is mockery that man should be the creator of God, the Creator of all things.
8. aThough worshippers of Images say, they worship God in Images, yet they worship devills; for good men, as Paul and Barnabas, Angels, and Cornelius forbade men to worship them. 9. It is a shame to adore a beast endowed with sense and life, farre more to adore a dumbe and livelesse creature, August, ps. 113. bChrysostome is against Images. 1. Because the Law of God forbiddeth them. 2. cGod must be honoured, as he willeth himselfe. 3. It is da depressing of soules to worship Images. eIt commeth from Satan to take Gods glory from him, fit is mockerie that man should be the creator of God, the Creator of all things.
hDamascene a superstitious man much for Images acknowledgeth two things. 1. That Images are but [Greek or Hebrew] unwritten traditions. 2. He acknowledgeth that the brazen Serpent, the Cherubims were made for signification, not for imitation or adoration.
hDamascen a superstitious man much for Images acknowledgeth two things. 1. That Images are but 〈non-Latin alphabet〉 unwritten traditions. 2. He ackowledgeth that the brazen Serpent, the Cherubims were made for signification, not for imitation or adoration.
hGregor. lin. 9. ep. 9. Perlatum est ad nos, quod inconsider• to zelo succensus sanctorum magines sub bac, quasi excusatione, ne adorari debuissent, confregeris, & quidem, quia cas adorari, vet•isses omnino laudamus, fregisse vero reprehendimus.
(i)Gregorius Magnus, though he be alleged by Papists for adoration of Images. Yet in his Epistle to Serenus Bishop of Massilia, An. 600. he forbiddeth the adoration of Images, and alloweth only the Historical use of them, as is observed by kFran. White, lby Hospinian and mCatol. testum veritatis, and nthis man being the first who brought Images into the Church hath this Caveat, atque indica (saith he to Sirenus) quod non tibi, ipsa visio historiae quae, pictura teste, pandebatur, displicueri•: sed illa adoratio quae picturis ⟨p. 186⟩fuerit in competenter exhibita, & si quis imagines facere voluerit, minimè prohibe, adorare vero imagines omnibus modis divita, sed hoc solicitè admoneas, ut ex visione rei gestae, ardorem conjunctionis percipiant, & in adoration solius Trinitatis prosternantur. It is clear that this man teacheth an adoration of Images, though he make them only books to the rude. This same oGregorius will have the sign of the cross adored, because when the Devil came to a Jew sleeping in the night in the Temple of an Idol, the Jew being afraid, signed himself with the Cross, and the Devil fled; but when doth Jews come in any Christian Churches, or Idol-Temples, who abhor the name of Christ, and so hate both the Cross and Christ, and what can be proved from a fact of Satan?
(i)Gregorius Magnus, though he be alledged by Papists for adoration of Images. Yet in his Epistle to Serenus Bishop of Massilia, An. 600. he forbiddeth the adoration of Images, and alloweth onely the Historicall use of them, as is observed by kFran. White, lby Hospinian and mCatol. testum veritatis, and nthis man being the first who brought Images into the Church hath this Caveat, atque indica (saith he to Sirenus) quod non tibi, ipsa visio historiae quae, pictura teste, pandebatur, displicueri•: sed illa adoratio quae picturis ⟨p. 186⟩fuerit in competenter exhibita, & si quis imagines facere voluerit, minimè prohibe, adorare vero imagines omnibus modis divita, sed hoc solicitè admoneas, ut ex visione rei gestae, ardorem conjunctionis percipiant, & in adoratione solius Trinitatis prosternantur. It is cleare that this man teacheth an adoration of Images, though he make them onely bookes to the rude. This same oGregorius will have the signe of the crosse adored, because when the Devill came to a Iew sleeping in the night in the Temple of an Idoll, the Iew being afraid, signed himselfe with the Crosse, and the Divell fled; but when doth Iewes come in any Christian Churches, or Idoll-Temples, who abhorre the name of Christ, and so hate both the Crosse and Christ, and what can be proved from a fact of Sathan?
kFran. Whites way to the Church, ch. 9, sect. 2. p. 114.
In the eighth age, pBede Imaginum cultus & adoratio, the worshipping and adoring of Images is unlawful. 1. Because they have no office in the doctrine of the Gospel. 2. qWe are forbidden to adore, salute, or worship them. 3. The (d) rChurch is not taught to seek the Lord by Images, but by faith and good works. 4. The sApostolic Church did not worship God in Images. 5. Images twant, documento antiquitatis, antiquity, example, and the Scripture. 6. We wfrustrate God of worship due to him. 7. Peter uPaul, Angels forbade to worship them, but God only.
In the eighth age, pBeda Imaginum cultus & adoratio, the worshipping and adoring of Images is unlawfull. 1. Because they have no office in the doctrine of the Gospell. 2. qWe are forbidden to adore, salute, or worship them. 3. The (d) rChurch is not taught to seeke the Lord by Images, but by faith and good workes. 4. The sApostolique Church did not worship God in Images. 5. Images twant, documento antiquitatis, antiquity, example, and the Scripture. 6. We wfrustrate God of worship due to him. 7. Peter uPaul, Angels forbad to worship them, but God only.
pBede l. 2. c. 21. ad peragenda nostrae salutis mysteria nullum penitus officium habere n•scuntur.Beda l. 2. c. 21. ad peragenda nostrae salutis mysteria nullum penitus officium habere n•scuntur.
qBede l. 1. c. 9. adorare, salutare, collar, inhibemur pene in cunctis scripturae locis.Beda l. 1. c. 9. adorare, salutare, colare, inhibemur pene in cunctis scripturae locis.
rIdem. l. 1. c. 21.
sIdem l. 1. c. 24. Idem l. 6. c. 21.
tIbid.
wCod. l. 8. tit. 12. leg. 20. Theodos. Valentinian
Tertullian himself maketh building of Altars, and portracts, Idol•tricos cultus, Idolatrous worship. In the fourty years space, betwixt the reign of Valerian, and the 19. year of Dicclesian, there were Oratories and Temples builded, but neither painted Pictures, nor Images in them, as saith [e] Eusebius: Yea, of thirty Bishops of Rome, even from Peter and Paul to Sylvester, and Constantine the Emperour; to wit, three hundred years, there were none, who were not persecuted to blood, or to death, or some other way. It is a vain thing to say, they had breathing time to build
Temples, and erect Altars, and golden Images of Christ, and the Virgin Mary, and the Saints. It is true, in the two hundreth year after Christ, under Alexander Severus, Gordianus, Philippus, Gallienus; Churches were builded, as
Nicephorus saith, but again under Dioclesian they were demolished to the ground, but observe well there were no Images of Christ broken, which that Tyrant in despite of Christ, would not have omitted; see
