Selected quad for the lemma: justice_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
justice_n	aaron_n	commit_v	worship_n	22	3	8.4225	4	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

should be according to the word of God and not beside the word of God If it be said they have Gods Commanding will in so far that he doth not forbid any thing not contrary to his own word but hath given the Church Authority to adde to his worship things not contrary to his word as they shall see they do promove godlinesse or may edifie the Church But then if the Church must see by the light of reason and naturall judgement aptitude in these to promove godlinesse they are Commanded by God who hath even stamped in them that aptitude to edifie and so are not beside Gods word 4. Our Divines condemne all the Traditions of the Church of Rome as Purgatory Prayer for the dead Imagery Adoring of Reliques all the Crossing Holy water Chrisme Oyl Babies Bells Beads c. Because God hath no where Commanded them and sins veniall and beside the Law and sins mortall and contrary to the Law we condemne because as what is capable of seeing and life and hearing and yet doth not see live nor hear that in good reason we call blinde dead and deaf all beside the word are capable of Morall goodnesse and yet not Morally good because not warranted by Gods word therefore they must be Morally evil III. Conclus Opinion of Sanctity holinesse and Divine necessity is not essentiall to false worship Formalists will have their Ceremonies innocent and Lawfull so they be not contrary to the word of God 2. So they be not instamped with an opinion that they binde the Conscience and are of Divine necessity holinesse and efficacy So Morton their Prelat for opinion of justice necessity efficacy and merit saith he make them Doctrinals and so unlawfull But this is but that which Papists say So Suarez saith That their unwritten Traditions are not added to the word of God as parts of the word of God but as things to be believed and observed by the Churches Commandment and these who did swear by Jehovah and Malcom Zeph. 1. esteemed Malcom and an oath by Malcom not so Religiously and so holy as an oath by Jehovah and Malcom and yet no doubt they ascribed some necessity to oaths by Malcom and Jehoram saying Am I Jehovah to kill and make alive who yet worshipped Ieroboams Calves esteemed the worshipping of these Calves lesse necessary and lesse holy and meritorious then the worshipping of the true Yehovah yet the Calves called their gods which brought them out of the Land of Aegypt had some necessity and opinion of holinesse For 1. Aaron in making a Calf and Proclaiming a Feast to the Calf committed false worship but Aaron placed not holinesse justice or merit in that worship Because Exod. 32. 22. for fear of the people who in a tumult gathered themselves together against him he committed that Idolatry Ergo necessity of Sanctity Merit and Divine obligation is not essentiall to false worship Ieroboam Committed Idolatry in saying These are thy Gods O Israel but he placed no efficacy or merit therein because 1 King 12. 27. He did it least the people going to Ierusalem should return to Rehoboam and kill him And the Philistims dis-worship in handling the Ark unreverently had no such opinion they doubting whither God or Fortune ruled the Ark 1 Sam. 6. 9. It were strange if these who say in their heart There is no God Ezech. 9. 9. Psal 94. 6. And so fail against inward worship due to God should think that the denying of God were service and meritorious service to God and that Peter denying Christ and Iudaizing Gal. 2. 12. for fear thought and believed he did meritorious service to Christ therein Pilate in condemning Christ Iudas in selling him the Souldiers in scourging him did dis-worship to their Creator the Lord of glory Shall we think that Pilate who for fear of the people did this believed he was performing necessary Divine and Meritorious worship to God 2. If opinion of necessity Divine of Merit and sanctity as touching the conscience were essentiall to false worship it were impossible for gain and glory to Commit Idolatry to preach lies in the Name of the Lord for a handfull of barley as Ezek. 13. 19. Mic. 3. 5. 1 Kin. 22. 6. 1 Tim. 4 1 2. Tit. 1. 11. For its a contradiction to Preach Arrianisme Turcisme Popery against the light of the minde only for gain and yet to think that in so doing they be performing meritorious service to God Yea they who devise will-worship know their own will to be the Lord-carver of that worship at least they may know it yet shall we think they hold themselves necessitated by a Religious obligation so to do Else it were impossible that men could believe the burning their Children were will-worship indifferent and Arbitrary to the worshippers which is open war against reason Now a worship cannot be false wanting that which is essentaill to false worship 3. False worship is false worship by order of nature before we have any opinion either that there is Religious necessity in it or meer indifferency Ergo Such an opinion is not of the essence of false worship 4. By that same reason opinion of unjustice or opinion of doing justice should be of the essence of unjustice Cains killing of his Brother should not be Man-slaughter except Cain placed some divine Sanctity in that wicked fact which is against all reason and the reason is alike in both Gods Commanding will and his forbidding will They Answer Gods will constituteth Lawfulnesse in essentiall worship and mans will in things arbitrary but this is to beg the question for when we ask what is essentiall worship they say it is that which God commandeth and what is accidental or arbitrary it is that which human authority commandeth this is just Gods wil is the essentiall cause of that worship whereof it is the essentiall cause mans will is the essentiall cause of that whereof it is the essentiall cause 5. All the materials of Jewish and Turkish worship might be appointed for right worship so we held them to be Arbitrary 6. God cannot forbid false worship but in that tenure that he commandeth true worship but whether we esteem it true or not holy or not he cōmandeth true worship Erg. c. IV. Conclusion It is a vain and unwarrantable distinction to divide worship in essentiall which hath Gods 1. Particular approving will to be the Warrant thereof and worship accidentall or Arbitrary which hath only Gods generall and permissive will and hath mans will for its father so Ceremonies say they In these hath Gods generall will according to their specification whether a Surplice be decent or not is from mans will therefore they are called worship reductively because in their particulars they have no Divine institution and they tend to the honouring of God not as worship but as adjuncts of worship so Morton so Burges Ans As Sacramentall worship is lawfull essentiall worship

Disputing your self and not Christ say some to make Preachers the Alpha and Omega of mens Consciences and the Circle which beginneth and endeth at it self you would be satisfied if Scandals be punished by the Magistrate Is not the Magistrate a Christian as you are Paul was glad that the Gospel was Preached he made no account by whom But I should be grieved that such a hard conclusion should be drawn out of such innocent Principles This were to extract Blood out of Milk a Domination out of a meer Ministery and I confesse Self is a great Sophist in Debates and that any man is inclinable to miscount himself and to think he may stand for an hundred when the product is scarce one if not a cypher I conceive nothing is here taught that may reach a blow to the Honour and Majesty of the Godly Magistrate The Magistrate is a Christian as well as the Preacher and in some sense so all the People were holy as were Moses Aaron and the Levites Uzziah who burned Incense was a Member of the Church of the Jews and Circumcised no lesse then the Sons of Aaron Yet I hope these stretched themselves beyond their line when they usurped what was due to the Priests and Levites It s another thing to punish evil doing with the Sword the Magistrate is to do this But there is a Spiritual removing of Scandals by the saving of the Spirit in the day of the Lord 1 Cor. 5. 5. Matth. 18. 15. 2 Cor. 10. 8. and a gaining of the Soul of an Offender This Spiritual removing of Scandals doth only bring Christ and the Gospel in request in the hearts of both such as are within and without the Church as Scandals raiseth up an evil report of Christ and the Truth Now the Sword can never this way remove Scandals and because Christ hath appointed Spiritual means and Spiritual Censures to restore the Lord Jesus to his Honour 2 Cor. 2. It is presumption with all submission I speak it for men to horse out and decourt such Censures Spiritual as the Apostles in the Spirit and Wisdom of Christ used as most sutable to that end and which the Lord commandeth in the second Command and to substitute in their room nothing but a Sword void of all activity on the Conscience I do also here plead for the perfection of the Word of God against Humane Ceremonies which are deservedly by the Honorable Houses of Parliament and Reverend Assembly laid aside Religion needeth not any such Ornaments except men would make the Worship of God when naked under shame and so under sin for Justice Married shame and sin once But as Roses Lillies the Sun and other glorious Creatures are most beautiful without Garments and not capable of shame so is the Worship of God I confesse Ceremonies were the Seas and Rivers that Prelats delighted to swim in and if their Element be dried up they have the lesse pleasure to live But if they would repent of their bloody Persecution that their Souls might be saved no matter Ceremonies as they have nothing of Christ in them so have they been injurious to Magistrates It is but a Ceremony that the Emperour kisse the sole of the Popes foot because there is indented on it a curious Crucifix And when Prelacy was yong and its beard not grown a Deacon was sent to Theodosius the Emperor by the Prelats to chide him because he presumed to sit in the Chancel a place too holy for Lay-men What I have here said against Erastus a friend too dear to worthy Bullinger and Rodolp Gualther often we love both the Friend and his Error I humbly submit to the Judgement of the Godly and Learned But I conceive I am unwilling that Error should lodge with me willingly and I professe I am afraid that wrath is gone out from the Lord against the Rulers if they shall after a Reformation obtained with the Lives Blood Tears and Prayers of so many of the Saints whereof a great number are asleep in the Lord rear up a building to the Lord so maimed and lame as Jesus Christ shall say Offer it now to your Governour will he be pleased with you or accept your persons But it is a Controversie say some whether the Government of the Church of the New-Testament belong to the Magistrate or to the Church to which I say 1. It was a Controversie created by men willing to please Princes with more power in the Courts of Christ then ever the Law-giver and Apostles gave them and that against the minde of glorious Lights the first Reformers and the whole Troops of Protestant Divines who Studied the Controversie against the usurped Monarchy of the Man of sin more exactly then one Physitian who in a cursory way diverted off his road of Medicine of which he wrote Learnedly and broke in on the By upon the deepest Polemicks of Divinity and reached a Riders blow unawares to his friends 2. In things doubtful Conscience hath refuge to the surest side Now it s granted by all and not controverted by any That in the Apostolick Church the Government of the Church of the New Testament was in the hands of Apostles Pastors Teachers and therefore Conscience would sway to that in which there can be no Error except on supposal of abuse and Christian Rulers would not do well to venture upon Eternity Wrath the Judgement to come confiding on the poor Plea of an Erastian Distinction to incroach upon the Prerogative Royal of Jesus Christ This very God of Peace build Zion and make her an Habitation of Peace Yours in Jesus Christ S. R. A Table of the CONTENTS of the Book Introduction SECT 1. CHrist hath not instituted a mutable Church-Government Page 1 2 Some things moral some things natural in Gods worship Ibid. Physical Circumstances are all easily known and numbred p. 2 Circumstances and such and such Circumstances p. 3 Time and place of Ceremonies need not be proved by Scripture as being supposed p. 4 5 1. Argument to prove that the platform of Ch. governm●is not mutable at mens wil p. 7 The Script way of teaching that indifferent things are alterable is it self unalterable p. 8 2. Argument p. 9 The Scripture shall not teach when we sin in Church-policy when not if the platform be alterable at mens will Ibid. There is no reason why some things positive are alterable in Ch. -policy some not p. 10 3. Argument ibid. The place 1 Tim. 6. 13. touching the unviolable cōmand given to Timothy discussed p. 10 11 12 Pauls cloak of lesse consequence then Positions of policy p. 11 Widows p. 12 SECT 2. 4. Argument p. 13 Christ is the head of the Church even in the external policy thereof p. 13 14 A promise of pardon of sin made to the right use of the Keys proveth Discipline to be a part of the Gospel p. 15 16 The will of Christ as King is the rule of the Government of his house p. 17 18 Things

meer Physicall or naturall means to ●ence off the injuries of sun and Heaven we do not think that the Lord in all or any place of the Old or New Testament setteth down any Laws concerning garments simply as they do fence off cold or heat that belongeth to Art only he speaketh of garments as contrary to gravity as signes of vanity and lightnesse Isa 3. 16 c. Zepha 1. 8. 1 Pet. 3. 3 4. And of garments as Religious observances of which sort was the attire and garments of the Priests and High-Priests in their service in which consideration the Religious times holy places and Mosaicall garments were Divine Worship by which God was immediatly honored but not adjuncts only or actions but Religious things or performances 3. It is such a performance as from thence honour doth immediatly redound to God but that this may be the clearer I conceive that there is a twofold immediate honouring of God in the worship of God 1. An honouring of God lesse immediate as hearing of the word is an immediate honouring of God because honour floweth immediatly from God both Ex conditione operis and Ex conditione operantis from the nature of the work and intention of the worker yet it is a lesse immediate honouring of God in regard that I may also hear the word even from the condition of the work and so from the intrinsecall end of the worker that I may learn to know God and believe for thus far I am led to honour God immediatly in hearing the word that action of its own nature conveying honour to God there interveeneth also a medium amidst between me and honouring of God to wit the Preacher or the Bible to which no externall adoration is due There is another more immediate worship to wit praising of God from which by an immediate result God is honoured and in worship especially strictly immediate God is immediatly honoured both in the intention of the work and the intrinsecall end of it and the intention of the worker though no other thing be done and others be not edified either in knowledge increase of Faith or any other wayes And in this duties of the second Table of mercy and justice differ from worship in that such acts of love and mercy as to give almes to save the life of my brother or of his beast are not acts of worshipping God their intrinsecall end and the nature of the work being to do good to the creature principally Ex naturâ conditione operis though God also thereby be honoured yet in a more secundary consideration For I praying to God do immediately from the nature of the action honour God though no good should either redound to my self or to the creature thereby it is true God by acts of love and mercy to our neighbour is honoured two wayes 1. In that men seeing our good works do thence take occasion to glorifie our Heavenly ●ather whose truth teacheth us by the grace of God to do these works but the intrinsecall and proper use of these is to do good to our selves as in works of sobriety and to our neighbour as in works of righteous dealing but not immediatly and i● the first and primary consideration to honour God as in works of Piety holinesse and worship the honouring of God by secondary resultance doth issue also from these duties of righteousnesse but not as from the acts of praying praising Sacramentall eating drinking 2. The doer of these acts of mercy may and is to intend the honouring of God There is a twofold intention in worship one formall and properly Religious and is expounded Morall Ex naturâ rei to be Religious it being such an intention as can have no other state in worship but a Religious State as if the three Children should bow at the Commmandment of the King of Babylon though intending to worship the true God Here should be an intrinsecall intention Ex naturâ conditione operis to worship and that from two grounds conjoyned together 1. Here is bowing down 2. Bowing down to a Religious Object commanded by a Prince and so cometh under the Morall notion of the command of a Judge When the object of bowing down is Religious the signication that we give divine honour to God by kneeling is as inseparable saith Raphael de la Torres from kneeling or bowing down as a bearing testimony by word that God is true and knoweth all secrets and will be avenged on perjury is inseparable from vocall swearing by the name of God or as any man should be an Idolater who in expresse words should say to an Idol O my God Jupiter help me though that Adoration were fained and he who so prayeth should in his heart abhor and detest Jupiter and all false Gods But there is another intention not Religious if a Childe reade a Chapter of the Bible that he may learn to read and spell that is an action of Art not of Worship because the object of the Childes reading is not Scripture as Scripture but only the Printed Characters as they are Signa rerum ut rerum non ut rerum sacrarum signes of things not of holy things and here the object not being Religious the intrinsecall operation cannot raise up any Religious intention of the Childe Upon this ground it is easie to determine whether or no an intention of Worship be essentiall to Worship or not the former intention which is intrinsecall and Intentio operis may be essentiall it resulting from the object but the latter intention of the worker is so far extraneous to Worship as whether it be or be not the nature of Worship is not impaired nor violated Hence Adoration is worship But every worship is not Adoration Uncovering the head seemeth to be little older then Pauls Epistles to the Corinthians The Learned Salmasius thinketh it but a Nationall sign of honour no wayes universally received But certainly it is not Adoration Though therefore we receive the Supper of the Lord uncovered no man can conclude from thence Adoration of the Elements as we do from kneeling conclude the same as we shall here for all bodily worship or expression of our affection to the means of graces though these means be but creatures is not Adoration properly either of God or of these means it is Lawfull to tremble at the word and for Josiah to weep before the Book of the Law read and for the Martyrs to kisse the Stake as the Instrument by which they glorified God in dying for the truth all these being Objectam quo and means by the which they conveyed their worship to the true God and naturall and Lawfull expressions of their affection to God For uncovering the head it is a sort of Veneration or Reverence not Adoration and Paul insinuateth so much when he saith 1 Cor. 11. 4. Every man praying and prophecying having his head covered dishonoureth his head But it is not his meaning

or betwixt Peters words and the words spoken by Pete●● tongue mouth and lips for Prophets and Apostles were both Gods mouth 5. Worship essentiall and Worship Arbitrary vvhich Formalists inculcate or worship positively lavvfull or negatively lavvfull are to be acknowledged as worship Lawfull and Will-worship and vvorship Lawfull and unlawfull 6. What is vvarranted by naturall reason is vvarranted by Scripture for the Law of nature is but a part of Scripture 7. Actions are either purely morall or purely not morall or mixed of both The first hath vvarrant in Scripture the second none at all the third requireth not a vvarrant of Scripture every vvay concludent but only in so far as they be Morall 8. Matters of meer fact knovvn by sence and humane testimonie are to be considered according to their Physicall existence if they be done or not done if Titus did such a thing or not such are not in that notion to be proved by Scripture 2. They may be considered according to their essence and Morall quality of good and lawfull ●ad or unlawfull and so they are to be warranted by Scripture 9. There is a generall vvarrant in Scripture for Worship and morall actions tvvofold either vvhen the Major proposition is only in Scripture and the Assumption is the vvill of men or vvhen both the Proposition and Assumption are warranted by Scripture the former vvarrant I think not sufficient and therefore the latter is necessary to prove the thing lavvfull Hence our 1. conclusion Every worship and Positive observance of Religion and all Morall actions are to be made good by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according as it is vvritten though their individuall circumstances be not in the word 2. The offering for the Babe Iesus tvvo Turtle Doves and ●vvo Pigeons are according as it is vvritten in the Lavv and yet Ioseph and Mary the Priest the Offerer the day and hour when the male childe Iesus for whom are not in the Law Exod. 13. 1. Numbers 8. 26. In the second Table Amaziah his Fact of mercy in not killing the children for the Fathers sin is said to be 2 Kin. 24. 6. performed by the King 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As it is vvritten in the Book of the Law of Moses yet in that Law Deut 24. 6. There is not a word of Amaziah or the children whom he spared because these be Physicall and not Morall circumstances as concerning the essence of the Law of God Hence in the Categorie of all Lawfull Worship and Morall actions both Proposition and Assumption is made good by this As it is vvritten even to the lowest specifice degree of morality as all these 1. The Worship of God 2. Sacramentall worship under that 3. Under that participation of the Lords Supper 4. Under all the most speciall participation of the Lords Supper by Iohn Anna in such a Congregation such a day All these I say both in Proposition and Assumption are proved by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And can bid this according as it is written the like I may instance in all other Worship in all acts of Discipline in all Morall acts of justice and mercy in the second Table But come to the Prelats Kalendar They cry Order and decency is Commanded in Gods Worship And we hear Pauls cry not theirs but under this is 2. Orderly and decent Ceremonies of humane institution And here they have lost Pauls cry and the Scriptures as it is written 3. Under this be Symbolicall signes of Religious worship instituted by men according as it is written is to seek And 4. under all Thomas his Crossing of such an Infant is written on the back of the Prelats Bible or Service book but no where else So do Papists say What ever the Church teach that is Divine truth Under this cometh in invocations of Saints Purgatory and all other fatherlesse Traditions which though Papists should teach to be Arbitrary and indifferent yet would we never allow them room in Gods house seeing they cannot abide this touchstone according as it is written 2. Because Scripture condemneth in Gods Worship what ever is ours as will-worship Hence 2. All worship and new Positive means of worship devised by men are unlawfull but humane Ceremonies are such Ergo The Proposition is proved many wayes as 1. What is mans in Gods Worship and came from Lord-man is challenged as false vain and unlawfull because not from God as Idols according to their own understanding Hos 13. 2. So from Israel it was the workman made it Hos 8. 6. Hence Zanchius and Pareus infer all invented by men are false and vain and so are condemned Ier. 18. 12. The imaginations of their ●vil heart and Psal 106. 39. Their own devises their ovvn vvorks their ovvn inventions as Act. 7. 41. Figures vvhich y● made Act. 7. 43. Had they been figures of Gods making as the Cherubins and Oxen in the Temple as 1 King 7. They had been Lawfull dayes devised by I●rob●ams heart 1 King 12. 32 33. The light of your ovv●●●ir● Isa 50. 11. A plant that the Heavenly Father planted not Ergo By man Math. 15. 14. 2. The Proposition is proved from the wisdom of Christ who is no lesse faithfull then Moses who followed his Copy that he saw in the Mount Exod. 40. 19. 21. 23. Exod. 25. 40. Heb. 8. 5. Heb. 3. 1 2. Ioh. 15. 15. Or Solomon 2 Chron. 29. 25. 1. Chron. 28. 11 12. Gal. 3. 15. Also I prove our Conclusion 3. thus If the word be a rule to direct a young mans vvay Psal 119. 9. A light to the Paths of men v. 105. If the Wisdom of God cause us to understand Equity Iudgement Righteousnesse and every good vvay Prov. 2. 9. And cause us vvalk safely so that our feet stumble not Prov. 3. 25. So that vvhen vve go our steps shall not be straightned and vvhen vve run our feet shall not stumble Prov. 4. 11 12. If wisdom lead us as a Lamp and and a Light Prov. 6. 23. Then all our actions Morall of first or second Table all the Worship and right means of the Worship must be ruled by this according as it is Written else in our actions we walk in darknesse we fall stumble go aside and are taught some good way and instructed about the use of some holy Crossing some Doctrine of Purgatory and Saint-worship without the light of the Word But this latter is absurd Ergo So is the former It is poor what Hooker saith against us If Wisdom of Scripture teach us every good path Prov. 2. 9. By Sccripture onely and by no other mean then there is no art and trade but Sripture should teach But Wisdom teacheth something by Scripture something by spirituall influence something by Worldy experience Thomas believed Christ vvas risen by sence because he savv him not by Scripture the Ievvs believed by Christs miracles Ans 1. Some actions in man are meerly naturall as to grow these

in the first Table yet the Morallity of the second Table is as expresly in Gods Word as the Worship of the first Table 1. Because what is justice and mercy and love toward man in the second Table doth no more depend upon mans sole will but upon Gods Morall Law the Law of nature then it dependeth upon mans will or human wisdom how God should be worshipped according to the first Table For Gods will in his Word is called by our Divines a perfect Canon and rule of Faith and also of Manners And as the grace of God T it 2. teacheth us what is Piety so also what is Righteousnesse and Sobriety 2. Because as Gods Word condemneth will-worship which is come of no Nobler blood then mans will so condemneth it idle words and idle actions which are but will-works and will-words and deeds of will-justice and will-mercy and a will-conscience in the second Table putteth no lesse a rub upon the wisdom of the Lord the Law giver then a will conscience in the first Table But Formalists say If mans will and authority cannot appoint Crossing Holy humane-dayes Surplice and such the decent expressions and incitements of Devotion in the kinde of Arbitrary Mutable and Ambulatory Worship but they must be therein guilty of adding to the Doctrine of Piety and Religion in the first Table by that same reason they cannot make humane Civill and Positive Laws in War and Peace to be means of conserving justice and mercy tovvard humane societies in the kinde of duties of Righteousnesse and sobriety tovvards our selves and Neighbours but they must be guilty of adding to the Doctrine of the second Table I Answer 1. The case is not alike we cannot be Agents in the performing of any worship to God nor can we use any Religious means for honouring God which belong to the first Table But in these we are Morall Agents doing with speciall reference to conscience and to true happinesse and the glory of God as the ends both of the work and workers and therefore in these we are precisely ruled by the wisdom of God who hath in his word set down what Worship and what means of exciting Devotion and decoring of his Worship pleaseth him and hath not left men to Lord-will or Lord-wit but in many actions that belong to humane societies we are not Morall Agents but often Agents by Art as in Military discipline Trades usefull for mans life Oeconomy and Policy in Kingdoms and Cities in Sciences as Logick Physick Mathematicks in these Finis operis the end of the work is operation according to the principles of Arts and Policy and we are not in them Morall Agents and so not to be regulated by Gods Word For the Scripture giveth not to us precepts of Grammar of War of Trades and Arts teaching us to speak right Latine to make accurat demonstrations nor is the end of the work here a thing that pitcheth upon that tender and excellentest peece in us our Conscience and our Morall duties to God and men but to make such humane Laws just and suitable with sobriety and justice is not left to Lord-will but right reason the principles of a naturall Conscience which are parts to us of Scripture and the Word of God it self hath determined whether to carry Armour in the night in such a case Whether to eat flesh in such a season of the year when the eating thereof hurteth the Common-Wealth and the like belong to works of justice and mercy or no Now it is no marvel that in things belonging to our naturall life peace societies policy where the end of the work is naturall or civill and belongeth not as such to the Conscience and Salvation of the soul that there men be Artificers or Agents according to Art Oeconomy Policy whereas the end of the work Finis operis in the Worship of God is Morall and a matter of an higher nature and so the means and manner of Worship here are determined by Gods Word But when actions of Arts Sciences Trades Oeconomy Policy and Laws positive are elevated above themselves Ad finem operantium to the end that Agents are to look unto as they be Morall Agents Gods Word is as perfect a rule for acts of good manners in the second Table as in the first For example that I speak good Latine I am to see to Disputers Precepts but that I lie not and speak not Scandals or Blasphemies while I speak Latine there I am to look to Gods Law given by Moses That a Tradesman make works according to Art he is to advise with Art but that he sell not his work at too dear a price he is to advise with the eight Commandment and when all these acts of Art are referred to Conscience Salvation and the glory of God as they ought to be Respectus finis operantis in respect of the Morall intention of the doer all their Morallity is squared by Gods-Word Hence there be no actions of Worshipping God but they be purely Morall Et respectu finis operis Et respectu finis operantiis but many actions belonging to the second Table are either purely not Morall as actions of meer Art or they be mixed and Respectu finis operis in respect of the end of the work they are not Morall nor to be squared by the Word at all and in respect of the Morall intention of the doer they be Morall and so mixed actions and partly ruled by the Word and partly ruled by Art or Policy according to our seventh distinction II. Conclusion In actions or Religious means of Worship and actions Morall whatever is beside the Word of God is against the Word of God I say in Religious means for there be means of Worship or Circumstances Physicall not Morall not Religious as whether the Pulpit be of stone or of timber the Bell of this or this Mettall the house of Worship stand thus or thus in Situation Our Formalists will have it in the power of rulers to Command in the matter of Worship that which is beside the Word of God and so is negatively Lawfull though it be not Positively conform to Gods Word nor Commanded or warranted by practice which I grant is a witty way of Romes devising to make entry for Religious humane Ceremonies But 1. Whatever is not of Faith and a sure perswasion that what I do pleaseth God is sin Rom. 14. 14. 23. And therefore neither can be Commanded by Rulers nor practiced by inferiours But things besides Scripture and negatively Lawfull are things not of Faith Ergo The Assumption I Prove 1. I doubt if Lord-will be the Lord-carver of what pleaseth God 2. If it may stand with the wisdom of Christ the Law-giver for no Ceremonies maketh Christ a perfect Law-giver 3. In things doubtsome abstinence is the surest side Ergo Rulers ought not to command them 4. Samuel David even wicked Saul abstained in things doubtsome while the Oracle of

Aristotle faith well in an indivisible point It is a non-consequence and so mens will is the best house that Ceremonies are descended of If they can be proved by a necessary and infallible consequence we desire to hear it for it must be thus or the like Things not contrary to the Word and commanded as apt to edifie may be Lawfull Arbitrary Worship But Ceremonies are such Ergo the Proposition is not true because Rulers judge either such things apt to edifie because they see them to be so in themselves or because they judge them to be so in themselves therefore they are so in themselves the former cannot be said because this light whereby Rulers see Ceremonies to be apt to edifie is either light of Scripture or nature or both If this be said they can make others see this light Also if there be goodnesse and aptitude to edifie souls in Ceremonies by natures light sound reason or the Word of God they cannot be Arbitrary or indifferent worship but must be essentiall worship having warrant and Commandment from God for what natures light or Scripture Commandeth that God himself Commandeth and what God Commandeth is essentiall not Arbitrary worship 2. And secondly they are not Arbitrary things but necessary and Lawfull by natures light by Scripture or both which they deny if the latter be true then is the will of Rulers that which maketh Ceremonies good and Lawfull a●●in and blasphemous assertion for Pope or Prince or mens pleasure finde pre-existent goodnesse and Lawfulnesse in things and they do not make them good It is proper to God alone who calleth things that are not to create both beings and goodnesse of beings 5. If Arbitrary goodnesse and Lawfulnesse of Ceremonies be thus warrantable because nor contrary to the word and esteemed Arbitrary I might fail against the first four Commandments by superstition and idolary so I esteem these to wit Idolatry and superstition Arbitrary and not of Divine necessity and yet in so doing I should neither sin nor commit acts of false worship because superstition and Idolatry are indeed forbidden but superstition and Idolatry with the opinion that they have neither holinesse merit nor Divine necessity but are meerly Arbitrary are no where forbidden in the word Let Formalists by their grounds shew us a Scripture for it for they cannot by their Doctrine be forbidden as false worship seeing they want that which essentially constituteth false worship as they teach for they as the Argument supposeth want opinion of necessity Divine merit and holinesse 6. If the Churches will commanding Crossing and Surplice make them Lawfull then their forbidding them shall make them unlawfull and mans will shall be a Pope and God 7. If Rulers conclude them Lawfull then either upon Nationall reasons concerning Britain rather then other Nations or upon reasons immutable eternal if the latter be said they be essential worship not Arbitrary if the former be said they be more apt to stir up the dull senses of Brittish men then othe●s which is a dream Dull senses are alike every where sin originall alike in all places and God in his perfect word hath provided alike remedies against naturall dulnesse to all mankinde else we in Britaine do supererogate and the word must be perfect to some Nations in that which is common to all and not to others 8. By as good reason Arbitrary mercy and Arbittary justice is holden as Arbitrary worship for the Lords word is as perfect in works of charity for the second Table as in works of Religion for the first and if so be then it were in mens will to do things conducing for the murthering or not murthering of our brethren of their own wit and will without the word of God and there should be some lawfull acts of will-love or will-murther 9. Laws oblige as Papists grant as Driedo and Vasquez say after Gerson Occam Almain and other Papists from the goodnesse of the matter commanded in the Law not from the will of the Law-giver If then the generall will and command of God constitute Arbitrary worship this worship from Gods will layeth a band on the conscience no lesse then essentiall worship For Hezechiah is no lesse obliged in conscience to apply Figs to his boyle and Moses to make every little ring in the Tabernacle when God commandeth these then the Prophets are to write Canonick Scripture for Gods Authority in Commanding is equall in all though in respect of the matter there be great things and lesse things of the Law therefore Gods generall permissive-will doth no lesse oblige the conscience then his approving will 10. To this Arbitrary worship agreeth all the properties of will-worship as 1 Colos 2. 18. It beguileth us of our reward for no promise of God is made of a Bishoprick for conformity 2. It is will-humility to be devouter then God willeth us 3. It intrudeth in things not known in the word 4. It holdeth not the head Christ for it maketh him not a perfect Law-giver if Prelares under him give Laws added to his word and that after the Traditions of men 5. It inthralleth men dead with Christ to a yoak They object But not to yoak upon the conscience Answer yea but we are in Christ freed also from the externall yoak as from shedding of blood in Circumcision removall out of the Campe seven dayes many Ceremoniall Sabbaths presenting of the male-children and going up to sacrifica at Jerusalem yea expensive offerings all called burdens Act. 15. 10. Col. 2. 20. Gal 4. 3 4 5. Col. 2. 14. 15. And multiplied holy dayes Surplice Crossing keeping us in that same bondage though lesse they may say Magis minus non variant speciem 6. This worship perisheth vvith the use 7. Subjecteth us to the Ordinances of men 8. Hath a shew of wisdom Mr. Burges saith Some will-worship i● not unlavvfull a● three Sermons in one day The free-vvill offerings and vows vvere in some sort vvill-Worship The Church at her godly discretion and will may appoint some Formalities to attend the Worship Answer Gregor de valent saith That some Idolatry is Lawfull some unlawfull This man saith some will-worship is lawfull some unlawfull that is some sin is Lawfull some unlawfull 2. Three preachings come from zeal not from will and is no new worship different from preaching and there may be reason therefore where all cannot be present in one day at all the three there is reason for three preachings none for Crossing 3. Will as will is carver of will-worship Will createth not the worship but determineth the circumstances according to the light of reason in Lawfull worship But where will as will void of reason hath influence in the worship it is wills brood 4 The Freewill offerings were determined by God the poor should offer a pair of Doves in the Free-will offering But the rich a Lamb and it was sin for the rich to offer a pair of doves and therefore

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