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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A92138	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.	Rutherford, Samuel, 1600?-1661.	1646 (1646)	Wing R2377; Thomason E326_1; ESTC R200646	722,457	814

Image therefore it is not required to the essence of adoration that we acknowledge debt due to every thing adored for another it is sufficient a debt be acknowledged either to the Image or the samplar Answ The debt of love and the debt of honour are not alike I owe honour to superiours onely as superiours I owe love to superiours equals inferiours If I truly adore an Image I truly acknowledge excellency in the Image I truly yeeld to it a worthier place then I deserve to have my selfe saith de Lugo Ergo by the fifth Commandement according to the debt of justice I owe feare honour and reverence to it else I adore it by a figure which the Iesuite doth deny I am not afraid that they say Damascen a superstitious Monke alloweth Images to be adored So doeth that pretended seventh Synod or u the second Nicene Synod and Stephanus and Adrianus as we may read in Juo Nicephorus speaketh many fables for Images he sheweth us that Luke the Evangelist should have painted the Images of Christ and the Virgin Mary And that holy Silvester had the Images of Peter and Paul and shewed them to the Emperour Constantine and Canisius a fabulous man saith there appeared to Silvester at the dedication feast of Saint Salvators church the picture of Christ in the Wall but the originall of Images seemeth to be the vanity of man saith the Wiseman 2. The keeping of the dead in memory saith Cyprian ad defunctorum vultus per imaginem detinendos expressa sunt simulachra inde posteris facta sunt sacra quae primitus assumpta fuerunt solatia in aliis codicibus ad solatia 3. The blinde heathen wanting the light of Scripture began to worship Images Eusebius saith it began first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Heathenish custome it came that Peter and Pauls Images were first made Men did it saith Augustine ut Paganorum concilient benevolentiam to conciliate the favour of Pagans it may bee seene out of Gregorius Magnus saith Voetius that the worshiping of Images crept in but the sixt age In the first three hundred yeeres Images were not admitted saith our Country-man Patrick Sympson into the place of worship in the fourth fifth and sixt Centurie they were admitted into temples but for the most part without opinion of adoration In the second Nicene Councell an obscure age saith Petrus Molinaeus when the scriptures were taken away it is ordained that Images should be adored but not the Images of the Father Quoniamquis sit non novimus deique natura spectanda proponi non potest ac pingi But onely the Image of the Son This Councell was Anno 787. as saith Bellarmine But this wicked Fathers argument proves also that the Image of God the Father may be painted while they prove worshipping of Images because the Psalmist saith The Lord arose as a mighty man after Wine But Genebrard saith this Councell of Nice was controuled by a Councell in the West Barronius mentioneth two Epistles written by Gregorious 2. a defender of Images wherein he saith the Sonne may be painted not the Father This Councell was approved by Constantine Ireneus and a Greeke copie of the Synod sent to Adrian the Pope But 1. this wicked Synod did not maintaine adoration of Images such as Suarez Bellarmine Vasquez Peri●rius c. now hold but onely veneration 2. Images were placed in the Churches saith Paul Diaconus multis contra dicentibus many speaking against i● And Bergomens saith the Emperour Constantine himselfe not long after did abrogate the Acts of this Synod and the Synod of Franckford condemned this Synod See Aventinus Hincmarus saith it is true they of Franckford allowed Images to be in Churches but not to be adored Vrspergensis saith that this synod did write a book against the second Councell of Nice called otherwise the seventh generall Councell A booke came out in France and after in Germany under the name of Charles the Great condemning by strong reasons the adoration of Images and answereth all the arguments of the Nicene Fathers on the contrary Tannerus the Iesuite saith this was a forged Booke But against famous and learned Authors saying the contrary and so Hincmarius and Ectius make mention of this book and Pope Adrianus as Hospinianus doth well observe doth approve of this Synod of Francford by his Letters written to the Emperour of Constantinople and the Patriarch Tharasius The first five hundred years saith Calvin 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 Iosephus and Eusebius 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 as that Letter beareth and Eusebius reporteth Adrian had a purpose as saith Bucol to build a Church for the honour of Christ void of Images See Symson that ancient Writer Justine Martyr in this Age Omnes imagines ad cultum proposit as simpliciter damnant Christiani Tertullian a most ancient writer who lived under Severus in time of the fifth Persecution as the 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 he 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 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 Nihil in rebus genitis potest referre Dei imaginem This ancient Writer flourished saith Catolog Testium veritat Anno 150. or as Hospinian saith Ann 200. and Ireneus the disciple 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 Cyprian saith Idols or Images be not only against the Law of God but against the nature of man 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

Ambrose did no more then a faithfull Pastor and Amariah and the 80. valiant Priests did in not suffering the holy things of God to be polluted Lipsius no religious man saith l. 2. c. 24. de Constantia quo facto nihil magis impium omnis ve●us impietas habuit Beza Bucer P. Martyr Melancton Calvin Anto. Waleus Gomaras commend Ambrose And truly to kill seven thousand Citizens of Thessalonica of which the most part were innocent deserved more then Excommunication if more could be inflicted by the Church See Ambrose Epist 5. 28 29. Erastus had no reason to compare so laudable a fact to the proud fact of an abominable Pope trampling on the Emperours neck and abusing the word of God Psal 91. to defend his devilish pride CHAP. XX. Quest 16. A vindication of other Arguments for Excommunication as from sacrificing offering of gifts c. with bloody hands Erastus Esay 1. c. 52. c. 66. Ier. 6. 7. Ezech. 23. and 33. Psa 50. are alledged for Excommunication to which I answer 1. The Lord doth not condemne sacrificing for he commanded it but the abuse thereof as he that commendeth modesty to one that eateth undecently doeth condemne unmannerly eating but commandeth not abstinence from eating so Christ Mat. 6. removeth not fasting and praying but the abuse of them When the Hebrews propound two just and right things of which they approve the one and deny the other there is only a comparison understood as Hos 6. I will have mercy and not sacrifice that is rather mercy then sacrifice Prov. 8. Receive my instruction and not silver that is receive rather my instruction then silver so this is no good consequence God hateth the sacrifice of the wicked Ergo Presbyters are to be chosen who should hinder wicked men to sacrifice it followeth not for then this should be as good a consequence God hateth the prayers of the wicked Ergo Presbyters are to be chosen who should hinder men to call upon God to praise God to rest on the Sabbath to give almes except these Presbyters judge them worthy Ans In the following books Erastus refuteth some Treatises of Authors without names the books I cannot have and if he doe them right in repeating their minde faithfully I know not but I know in many things and in this very argument Erastus fancied arguments on Beza which he would reject as none of his 1. Sacrificing seemeth to be a confirming ordinance as eating the Passeover and the Communion of the Lords bodie and blood and as there was some examination of the persons for whom sacrifices were offered required in the Priests as I said before from Mat. 8. 4. Levit. 14. 3 4. 9 10 11 12. So there is Morall cleannesse required in all that are to partake of the Sacraments that presupposeth conversion and I grant the first and native consequence of these is that it was the sin and hypocrisie of the persons themselves who sacrificed first and principally But that it was not the sins of the Priests who admitted those that were no better then Sodom and Gomorrah Esa 1. 10. and had hands full of blood ver 15. is now the question I conceive that it is a taxing of the Priests and Church Rulers that is Esa 1. 10. no lesse then of civill judges and the people yea that he rather taxeth the Priests called Rulers v. 10. and that that is not as Socinians say a new commandement of Christ but an old Mat. 5. 23. Therefore if thou bring thy gift unto the Altar and there remembrest that thy brother hath ought against thee What if the Priest should know that he had killed an innocent man and beside the guilt of innocent blood that the sad hearted widow and the weeping Orphanes had any blood to charge him withall was the Priest either to offer or sacrifice for him while he were reconciled to the widdow and fatherlesse Christ addeth v. 24. Leave there thy gift before the Altar and goe thy way first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be reconciled to thy Brother and then come and offer thy gift I offer it to the consideration of the Reader if as the offerer of the gift was to leave his offering knowing himself to be under blood and to have offended his brother he was to leave his offering at the Altar so if the Priest who offered the same should also know that the same day he had offered his childe to Molech or the Devill if the Priest in this case should offer for him and if the Priest should not eat this mans sin and communicate with the bloody impenitent man in offering with him and for him the sacrifice of fools if he should not leave offering for him till he went and was reconciled with his brother for the Priest by office was to forbid such a bloodie man to offer Ergo he could not by office also offer for him Here an order prescribed that is morall perpetuall and common both to the ordinances of the Old and New Testament for Christ doth here expound the Law which was corrupted by the Pharisees 2. He doth not set down a rule concerning the Ceremoniall Law which was shortly to be abrogated but sure he hath an eye to the worship of the New Testament What if he that is come to the Table to eat and drinke with Christ and both his owne conscience and the Elders remember the widdow orphane have a just accusation against this man of late yesterday he killed their husband and father should either this man eat and drinke at this time with Iesus Christ or should the Elders give these holy things to him I thinke no● And to come to the argument it is true Isa 1. sacrificing is not condemned but sacrificing by such Princes of Sodom and tali modo by men of bloodie hands Ergo they were not to abstaine from sacrificing but at that time and in that condition nor doe we forbid either coming to or debarring from the Lords Table by the Elders but onely haec vice and onely while 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first he be reconciled to his brethren and testifie that he repenteth we never heighten Excommunication to such an extremity as it doth totally unchurch the man and exclude him from the Seals simpliciter and absolutely but according to Christs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and his order and therefore the Elders are to exclude for a time just as this God will have mercy and not sacrifice that is rather mercy first mercy and first faith and repentance then sacrifice that is then afterward externall worship afterward receiving of the Passeover the Lords Supper and offering of gifts at the Altar And secondarily even in the second place in regard of time he will have all these externalls whence the man is to debarre himselfe and by the same reason the Elders as the 80. Priests did to a King 2 Chron. 26. are to debarre the man while he repent And 2. This also I will have mercy

image which by a common name is called the honour Worship and Adoration tendred to the image in a bodily manner and being done before the image tendeth to the honouring of the samplar but the outward action of Praising Praying Sacrificing is commonly called Praising Praying Sacrificing in relation to the Samplar to wit God and no way in relation to the image or to things without life neither are they by accident referred to the images only they be tendred to God before images Coram illis But I Answer This is but to beg the Question for we deny that from Adoring the image there resulteth any Adoring of God but a great dishonouring of his Name 2. Durandus Mirandula Hulcot deny that Adoring of God Coram imaginibus tanquam signis memorativis before the images as memorials of God should be an Adoring of the images And Suarez saith If images be only remembrances and memorials in the act of Adoration this taketh much honour from the images and is saith he An Adoring of the Samplar but not an Adoring of the image Though Vasquez expounding Gregories minde which superstitious man calleth them good books contradict Suarez in this yea and himself also for he saith The enemies of images he meaneth the Reformed Churches who use them only for memorials and books it is a lye that we use them as books will not bow their knee to them for then saith he they should Adore them and therefore saith Vasquez if Christ be not in very deed in his presence in the Sacrament present the knee-worship is tendred to bread and wine which is saith he Idolatry therefore either our Formalists are Transubstantiators or Idolaters or both by this learned Iesuites judgement and why by this same reason may we not say against Vasquez that the bodily offerings of prayers prayses and sacrifices to God before the Image as the Image is an honouring of the Image by prayer they say to the tree of the Crosse Auge piis justitiam reisque dona veniam Increase righteousnesse in us and give remission of sinnes O tree crosse to guilty sinners Names at Rome goe as men will but the honour it selfe is put upon the dumbe wood which is due to Christ O it is but a figure say they yea but say we prayers and praises in a bodily manner and vocally are tendred to the wood yet if the wife commit adultery with her husbands brother because he representeth her husband I thinke the matter should be washen with Inke and badly excused to say O the loving wife for strong love to her husband committeth figurative adultery and that bodily harlotry is referred to the brother of her husband by accident and to her husband kindly and per se for himselfe The same way if Formalists bow their knee to bread that such a holy mystery be not prophaned We know they cannot understand civill or countrey non-prophanation that they intend for kneeling and evill maners at the Lords table doe well consist together Now religious non-prophanation by knee-worship is adoring of these mysterious elements Ergo they make prayers and sing praises and offer sacrifices to the bread Let them see to this and answer to it if they can The sixt evasion of wit I find in Johannes de Lugo who saith 1. That the image and samplar making one and the same object by aggregation the inward affection besides externall knee-worship is given to both but to the Image relatively and for God or the samplar and not for proper divine excellencie in it and therefore the Councels saith he call it not adoration in spiritu but it is tendered to God absolutely 2. We give adoration of internall submission to God or the samplar as the debt of potestative justice but we doe not so worship the Image we have no civill or politick communication with the Image because it is not a reasonable creature and therefore the worship of the Image is as it were a materiall and livelesse action when we uncover our head to the Image by that action we would say or signifie nothing to the Image but to the samplar or to God onely 3. The inward submission that we tender to the Image is not that we submit to it as to a thing more excellent then we for that were a foolish lye yet saith he that the man might fulfill the cup of the iniquity of his Fathers we kisse not the Image in recto directly tendring honour to it but to God and the samplar before it 1. Because then I should adore my owne breast when I knocke upon it adoring the Eucharist 2. Because so I bow to the wall before me 3. If I have no honourable opinion of the Image I doe not adore it at all 4. By kneeling to the Image I have a will of submitting externally my affection to the Image I yeeld to it as a thing above me giving to it the higher place 4. The act of adoration is simply terminated upon the Image as a thing contra distinguished from the samplar though it be adored with the same action with which the samplar is adored Thus the ●e●uite Answ But here all men may see many contradictions and that he casteth downe all that formerly he hath said ●● Images even as they represent God are dead things and lesse then a redeemed Saint Ergo I can give them no submission of externall honour 2. I signifie and say nothing of honour to the Image even as it respecteth God and representeth him because the dignity of representing God doth not elevate it to be a reasonable creature therefore I cannot honour it and it were a foolish lye to say that the Image as representing God were a reasonable creature 3. As it representeth God it cannot heare payers nor deliver in trouble as the Holy One of Israel can doe Ergo by the Holy Ghosts argument I cannot bow to a lye Esa 44. 17. and 46. 9. Hab. 2. 19. 20. it made not the heaven and the earth but by a figure because it representeth the maker of heaven and earth wherefore it should have but figurative honour at the best and that is no reall honour Jer. 10. 8 11 12 4. There is no debt of justice due to the dumb wood or element honour of externall submission is a debt of potestative justice due to a superiour the Images and Elements are not my superiour 1. They be meanes I the end 2. They bee void of life and reason which I have 3. They are not redeemed sanctified and to be glorified as I am Ioan. de Lugo answereth As I may love Peter for the goodnesse that is not in Peter but in another as I may love and desire good to Peter for the goodnesse that is in his father and not in himself and so pay the debt of affection to him for another so I may honour an Image for the debt of honour that I owe to the samplar represented by the

the thing commanded Yea and if the positive Commandements of the Lord our God who of Justice and kingly soveraigntie hath right to aske obedience of us above all earthly Superiours doe yeeld and cede as lesse obligatorie then commandements of love only that are commanded in the law of nature What doe our Doctors clatter and fable to us of a right of Justice that mortall Rulers have to command in things indifferent from which the destruction of soules doth arise for these commandements of Rulers kneele religiously before bread the vicegerent image of Christ crucified keepe humane holy-dayes Crosse the aire with your thumb above a baptized infants face at best are but positive Commandements not warranted by Gods word But shall they be more obligatorie by a supposed band of Justice that Prelates have over us to command such toy's then this divine law of God and Nature Rom. 14. For indifferent dayes meats surplice destroy not him for whom Christ died All the Casuistes and Schoolemen Navarra Sylvester Sanchez Raphael de la Torre Meratius Duvallius Thomas Scotus Bonaventura Suarez Vasquez Grego de Valentia Albertus Richardus Biel Corduba Angelus Adrianus Alphonsus Becanus yea and all the hoast of our Divines cry with Scripture that Mercie and the precepts of Love and of the Law of nature are more obligatorie then Sacrifice burnt offerings and Gods owne positive lawes yea and that positive lawes lose their obligatorie power and cease to be lawes when the lawes of nature and necessarie duties of mercie and love as not to murther our brother not to scandalize standeth in their way I might wearie the reader here with citations and bewilder my selfe also but it is a point of Divinitie denyed by none at all 3. What we owe of Justice to our Superiours is indeed both a morall debt of obedience and a debt of justice and law which Rulers may seeke by their place and ex jure as Aristotle saith but this right is limited Rulers have no right to seeke absolute obedience but only in the Lord not against charitie And though the place of Rulers be authoritative yet their commanding power as touching the matter of what they injoyne is only Ministeriall and they cannot but in Gods place exact that which is Gods due and seeing God himselfe if he should immediatly in his owne person command he would not urge a positive commandement farre lesse the commandement of light and vaine Ceremonies against and beyond the precept of love not to destroy a soule for whom Christ died Ergo Superiours under God who borrow all their right from God cannot have a higher right then God hath 4. The comparison of a man who oweth moneys to a Creditor and oweth moneys to the poore is close off the way for he is obliged to pay the Creditour first but the case here is farre otherwise The debt of practising indifferent feathers and straws such as kneeling crossing wearing Surplice is neither like the debt owine to the poore nor to the creditour For natures law and Gods word 1 Cor. 10. 18 19. maketh the non-practise non-murthering obedience to God when the practise of indifferent things is a soule-stumbling to the weake and the practising is but at its best obedience to a positive Law and ought to stoope and goe off the way and disappeare when natures Law Murther not doth come in its way When the Doctors put Loyaltie above Charitie they suppose obedience to commandements commanding scandalizing of soules to be loyaltie to Superiours which is questioned it being treason to the Soveraigne of heaven and earth to destroy his Image it is taken as loyalty by our Doctors but not proven to be loyaltie and so a vaine question here whether Loyaltie be above Charitie or not But I dismisse the Doctors till another occasion Other things as Popish tenents in their booke are a thousand times answered by us Quest V. Whether or not in every indifferent thing are we to eschew the scandall of all even of the malicious IT is knowne that many take offence at tolling of Bells at a Ministers gowne while hee preacheth at the naming of the dayes of the weeke after the Heathen style from the seven Planets as Sunday the day of the Sunne Moonday the day of the Moon c. It is true Bells are abused by Papists while as they be consecrated baptized used to chase away devils But these be scandals taken and not given for we read not of scandals culpable in Gods word but there be some apparent morall reason in them 2. The object scandalizing hath no necessitie why it should be Now there is a necessitte of Bells to give warning to convocate the people to Gods worship and they are of meere civill use and have no morall influence in the worship for the same tolling of bells is and may be used to convocate the people to a Ba●oncourt to heare a declamation to convocate Souldiers there is no apparent morall reason why the tolling of a Bell should scandalize and the toller of the Bell for warning of the bodily and personall convocation of the people is not a morall agent properly the action of tolling remaineth within the sphere of an acti●n physical● in lineà Physicâ non in lineâ morali aut religi●sâ aut Theologi●â for so here I must contradistinguish a Physica●l action from a Religious action 2. The tolling of bels have a necessitie of expediencie I mean necessity in specie in the kind though not in in lividuo in the particular and no particular can be more fit and convenient people must have some publ que signe for the dyat of meeting else the worship would be wearisome to those who met long before the time and it would be scandalous and inconvenient to others to meet after the publick worship is begun If any say tolling of Bells is not necessarie sounding of Trumpets beating of Drummes may be civill signes of convocating people touling of bells being so fouly abused by Papists to superstition and so being not necessarie ought to be removed But I answer beating of Drummes wanteth the necessitie of conveniencie as in raynie weather it could not be nor can they give warning so conveniently blowing of Trumpets might seeme as Jewish Joel cap. 2. v. 15. as tolling of Bells seemeth Popish and the degrees of necessitie of conveniencie should sway the Chu●ches determination in these cases and this exsuperancie of necessitie of conveniencie is in all things though we cannot see it alwayes 2. The instamped civill gravitie in a Gowne maketh it necessary with the necessitie of expediencie being in it selfe a grave habit fit for an Oratour who is to perswade 3. The names of dayes to signifie civill times and things out of a religious state is necessary now and the Holy Ghost doth use for civill signification such termes as Mars-street to signifie civill and meerely historically such a place And the Ship whose signe is Castor Pollux yet these were heathen