Selected quad for the lemma: justice_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
justice_n	abandon_v	money_n	zion_n	16	3	10.9475	5	false

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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

and expedient But we know no such question in this Controversie as who shall be judge but supposing the Church to be a ministeriall judge and the Scripture the infallible Rule the question is whether this judge have any such power as to prescribe Laws touching things indifferent and to injoyne these though they have no warrant from Scripture as things necessary and to binde where God hath not bound Quest But doth not the Church determine things that of themselves are indifferent as whether Sermon should begin at nine of clock or ten in the morning and after the Church hath past a determination for the dyet of ten a clock the indifferency of either nine or ten is removed and the practise without any warrant of Scripture restricted to one for order and peace sake and why may not the like be done in Positives of Church-Government Ans The truth is the Church by her will putteth no determination on the time but only ministerially declareth that which Gods providence accomodating it self to the season climate the conveniency of the congregation as they lie in distance from the place of meeting hath determined already But neither Providence scripture nor naturall reason hath determined that there should be in every Diocesan Church a Monarch-Prelate Pastor of Pastors with majority of power of jurisdiction and ordination over Pastors more then there should be one Pope Catholick Pastor of the Catholick visible Church or that Crossing should betoken Dedication to Christs service only will as will must determine positive Religious observances such as these are SECT VI. What Honour Praise Glory Reverence Veneration Devotion Service Worship c. are FOr the more clear opening of the ensuing Treatise it is necessary to speak somewhat of worship and Adoration and especially of these 1. Honour 2. Praise 3. Glory 4. Reverence 5. Veneration 6. Devotion 7. Religion 8. Service 9. Worship 10. Love 11. Obedience 12. Adoration 1. Honour is a testification of the excellency of any Arist Ethic. l. 8. c. 8. Aquinas Honos est signum quoddam excellentiae Honour is a signe or expression of Excellency in any it doth not import any superiority in the party whom we honor as Adoration doth Praise is a speciall honouring of any consisting in words Glory is formally the effect of Honour though it be taken Pro claritatè for the celebrity or renownednesse of any yet glory seemeth to be founded upon celebrity as its foundation Reverence is a sort of Veneration of a person for excellency connotating a sort of fear Veneration is a sort of fear and reverencing of a person I see not well any difference between Reverence and Veneration except that Veneration seemeth to be some more and cometh nearer to Adoration Devotion is the promptitude cheerfulnesse or spirituall propension of the will to serve God Religion is formally in this when a man subjecteth himself to God as to his supreame Lord and thence ariseth to give him honour as his God and absolute Lord. The two integral parts of Religion are the subjection of the reasonable creature to God 2. An exhibition of honour if any object that the subjection of the creature to God is humility not Religion Raphael de la Torres in 22. tom 1. de obj adorat q. 81. art 1. disp unic n. 8. answereth that subjection to God as it issueth from a principle of tendering due Honour to God for his excellency its Religion but as it abandoneth the passion of hope in the way of attaining honour it is an act of humility to God as the giving of money for the paying of debt is an act of justice but as it is given to moderate the desire of money it is an act of Liberality The acts of Riligion are of two sorts some internall and elicite as to Adore Sacrifice Pray by these a man is rightly ordered toward the Honouring of God only But there be other acts imperated and Commanded by Religion which flow immediately from other vertues as it may be from mercy and compassion to our brother but are Commanded by Religion as Jam. 1. 27. Pure Religion and undefiled before God and the Father is this to visit the father lesse and the widows c. Service is from the bond of subjection to reverence God as an inferior or servant doth his Lord and Master A servant doth properly do the will of his Master for the gain or profit that redoundeth to his Master but because we cannot be profitable to the Almighty by way of gain therefore we are to serve him in relation to an higher end then accession of gain of which the Lord is not capable Psal 16. 2. Iob 22. 3. For the declaration of his glory For Worship formally is to give reverence to God for his excellency in one and the same act we may both Worship God and serve him Only service doth include the obligation of a servant to a Lord. As concerning Love Faith and Hope they are internall Worship not properly Adoration Love as Love doth rather import an equality with the thing loved and a desire of an Union rather then a submission It is true there is a perfection in that which we Love but not essentially to perfect the Lover that possibly may agree to the Love between man and man but not to Love as Love for the Father Loves Christ his Son and did delight in him from eternity Prov. 8. 30. A superior Angel may Love an inferior yet the Father cannot be perfected by Loving Christ nor a superior Ang●l by Loving any inferior Faith and Hope may suppose a resting on a helper as a helper and so are internall Worship if they be adoration formally may be a Question It is an untruth which Raphael de la Torres with other schoolmen say That with the same Religion by which we Honour holy men we Honour God upon this reason because holinesse in them is a participation of the Divine Nature therefore God must be the intrinsecall end and formall reason for which we Honour the Saints For Holinesse in Saints is a participation of the Divine nature but it is a Temporary and a created participation it is not the same very holinesse that is in God but the created effect thereof and so the Love I bear to any Creature because there is somewhat of God in every Creature And the Love to our Neighbour Commanded in the second Table of the Law should be the Love of God Commanded in the first Table of the Law 2. When I bow to the gray-haired and to the King I then do an act of obedience to the fifth Commandment No man can say that when I bow to the King or to an holy man that I am then bowing to the God of heaven and Worshipping God No acts terminated upon Saints living or dead are acts of Worshipping God yea reverencing of the Ordinances of God as the delighting in or trembling at the Word are not properly acts

2. He saith indefinitè If thy brother shall trespasse against thee this is comprehensive of all offences 3. Hee speakes of such offences from which I am to gaine my brother Verse 15. But I am to gaine him from all great or small 4. He speaketh of such as I must bring before the Church in case of my brothers obstinacy but that is comprehensive of all verse 17. 5. He speaketh of such as are bound in heaven these be great and small verse 19. 6. He speakes of such as I must forgive v. 15. but I must forgive all to seventy seven times as Luke 17. 7. He speaketh of such as being persisted in maketh a brother no brother but as a Heathen and a Publican but great and publike Scandals rather doe this then small and private ones Erastus The sense is when thy brother that is any Iew doth thee an injurie study to reconcile him to thee thy self alone if thou speed not so assay the same before two or three Witnesses but if neither so thou can free thy self of injurie tell the Synedrie that is tell the Magistrate of thy people or thy own Religion but if he will not heare the Magistrate then thou mayest without the offence of any deale against him as a Publican and aninjurious Heathen who will acknowledge onely the Roman judicature and pursue him there Ans If this be the sense it is farther from the understanding many miles then the words a common reader may come after and finde a more native sense 1. If thy brother offend thee c. should not be restricted to the Iews onely nor the Gentiles onely the Disciples for the most were Gentiles and neerer Christians then Iewes 2. Brother is as large as the offender as those of the Church 3. As large as the offender to be gained Paul was to doe what he could to gaine Iewes and Gentiles and both may offend 2. Christs scope is not so much to free the Plaintiffe from injuries it is a carnall like glosse as to remove Scandals and Stumbling blocks out of the way of both and gaine the offenders soule Observe that the Exposition of Erastus is so wilde that sense scriptures or Greeke Authors cannot dream that let him be as a Heathen can be in sense all one with this Pursue him for his injury before the Roman judicatures But the Exposition we give according to the word in its first notion doth offer it selfe to the understanding For Let him be to thee as an Heathen is let him be counted as one that is without the Church and not of the people of God as the word Heathen is t●●en Levit. 25. 44. 2 King 17. 8. Psal 2. 1. Psal 44. 2. Psal 46. 6. Jer. 9. 16. Lam. 1. 3. Ezek. 20. 23. Lam. 1. 10. Act. 4. 27. Cor. 5. 1. Eph. 2. 11. 1 Thes 4. 5. 1 Pet. 2. 12. Rev. 11. 12. 3. It will be long ere Scripture make a parallell to this Tell the Church that is Tell the King tell the civill judge that is tell not the Church For the Church dealeth with spirituall Armour and the King is not the Church 2. with no force or violence but the word and discipline 3. with the mans conscience to gain the man to repentance for so all Christs three steps is to save the soul and to gain him to repentance Erastus layes a good Iron club over the offenders shoulders and brings the offender to a Civilian to whom Christ never committed the Gospel What shall the justice of peace preach Christ to the offender and wield the rod of Christs power out of Zion to him Is there no way but that to gain a soul 2. He brings him to one who hath no weapon to a Magistrate but a weapon of steel the sharp sword or 3. will this Magistrate not labour to gain him which clearly is Christs intent O he is greedy in his stairs to have the lost gained as is ver 11. 12. then Christ misseth his end But whether the man repent or no saith Erastus the Magistrate as such must cudgell the offender 4. It is admirable that Let him be to thee as a publican and a Heathen must be a new Judicature and this is to drive him to Cesars Tribunall a strange glosse but 1. This will loose him out of hand will Nero and the Heathen judge Preach him back a submissive Lamb to the Iews But. 2. How do you this Citrà offensionem without scandalizing Paul cannot advise what Erastus doth he thinks Christians should rather suffer injuries then to implead a brother before a Heathen judge 1 Cor. 6. Yea but ere you suffer so saith Erastus cause him to compear and answer the highest Heathen judge on earth to teach him better manners This is a vindictive-like way 2. Scandalous heathens will say See how these Disciples of Jesus agree 3. It s the highest rupture of love 1 Cor. 6. Erastus By my exposition I do not as Beza saith take away a brotherly pardoning of all injuries for though Christ teach us how to compose and remove only private iniuries piously and without the scandalizing of the vveak it followeth not therefore Christ teacheth that only private injuries are to be pardoned doth Christ teach no other thing I never thought that only light injuries are to 〈◊〉 pardoned when either we chide him or he vvillingly acknovvledge his fault vve are to pardon him for if vve must bring a small injury to the Church far more must vve bring a greater injury Ans 1. Christ would so many injuries to be pardoned as is comprehended in this generall If thy brother trespasse against thee rebuke him but this comprehendeth great injuries and all injurie● It being as Erastus saith parallel to Lev. 19. 18. Thou shalt not suffer sin in thy Brother What must we not suffer a small sin in our Brother because that were to hate him in our heart But we may suffer great sins in him and not rebuke him yet that should not be hatred of our Brother 2. Christ is not only teaching how to remove scandals but how to remove them by gaining our Brother even by telling the Church If need be that they may labour to gain him also if one brother and if one with two or three witnesses cannot gain him to repentance and so he would have all injuries pardoned out of which we are to gain our brother 3. It is too narrow a compasse to which Erastus draweth Christ in his words only to remove the scandall without offending the weak to labour to remove only petty scandals and not great yea and publick to our whole Church 4. Erastus seemeth to imagine if we draw our brother before the Church that is the Civill Magistrate we do not then forgive him it being now a great injury but he is deceived we are to forgive our brother and to pray for his forgivenesse even when we make the offence publick and when he repenteth not