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.

SECT. VI.

What Honour, Praise, Glory, Reverence, Veneration, Devotion, Service, Worship, &c. are.

FOr the more clear opening of the ensuing Treatise, it is ne∣cessary to speak somewhat of worship and Adoration, and espe∣cially of these, 1. Honour. 2. Praise. 3. Glory, 4. Reverence. 5. Ve∣neration.* 1.1 6. Devotion. 7. Religion. 8. Service. 9. Worship. 10. Love. 11. Obedience. 12. Adoration. 1. Honour, is a testification of the ex∣cellency of any, Arist. Ethic. l. 8. c. 8. Aquinas. Honos est signum quod∣dam 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 glo∣ry seemeth to be founded upon celebrity, as its foundation. Reve∣rence 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 per∣son: I see not well any difference between Reverence and Venera∣tion, 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 abso∣lute 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 Re∣ligion, 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* 1.2 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 un∣defiled 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 ser∣vant doth properly do the will of his Master, for the gain or profit that redoundeth to his Master; but, because we cannot be profi∣table 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 ra∣ther import an equality with the thing loved, and a desire of an U∣nion, 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 school∣men* 1.3 say, That with the same Religion by which we Honour holy men, we Honour God; upon this reason, because holinesse in them is a parti∣cipation of the Divine Nature, therefore God must be the intrinsecall

end, and formall reason, for which we Honour the Saints. For Holi∣nesse* 1.4 in Saints, is a participation of the Divine nature; but it is a Temporary and a created participation, it is not the same very ho∣linesse 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, Comman∣ded 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 Or∣dinances of God, as the delighting in, or trembling at the Word, are not properly acts of adoring God.

Obedience is founded, not formally upon Gods excellency, pro∣perly* 1.5 so called; but upon his jurisdiction and Authority to Com∣mand.

Adoration is the subjection or prostration of soul or body to God* 1.6 in the due recognition and acknowledgement of his absolute supre∣macy. There is no need, that Vasquez should deny, that there is any internall Adoration, for that Adoration is only an externall and bo∣dily Worship of God, can hardly be defended; for there may be, and is Adoration in the blessed Angels, as may be gathered from Isa. 6. 1, 2, 3. H••b. 1. 6. And it is hard to say, that the glorified spi∣rits loosed out of the body, and received by Christ, Act. 7. 59. Psal. 73. 27. Into Paradice, Luk. 23. 43. And so with him, Philip. 1. 23. And Praying under the Altar, Rev. 6. 9, 10. And falling down before the Lamb, and acknowledging that he hath Redeemed them, Rev. 5. 8, 9, 10. do not Adore God and his Son Christ; be∣cause they have nor bodies and knees to bow to him, and yet they Adore him, Phil. 2. 9, 10. in a way suitable to their spirituall estate. It is an untruth that Rapha. de la Torres, in 22. q. 84. Art. 2. disp. 2. n. 1. saith, That Protestants detest all externall Worship now under the New Testament, as contrary to Grace, and Adoration of God in spirit and truth. For things subordinate are not contrary; we should deny the necessity of Baptisme, and the Lords Supper, and of vocall praying and praising under the New Testament, which are in their

externals, externall worship. I grant internall Adoration, is more hardly known: But 'tis enough for us to say, as externall Adora∣tion is an act by which we offer our bodies to God, and subject the utter man to him, in sign of service and reverence to so supream a Lord; so there is a heart-prostration, and inward bowing of the soul, answerable thereunto.

As the profession, whither actuall or habituall, in a locall and bodily approach, or in verball titles of Honour, in which we Ho∣nour great personages, by bowing to them, in prostration and kneel∣ing, is an act in its state Civill, not Religious, we intending (I presse not the necessity of a ••ormall or actuall intention) only to conciliate Honour to them, suitable to their place and dignity: so a profession, whither actuall or habituall, in a Religious bodily approach to God, either by prayer or prostration, or in••lination of the body tending to the Honour of God is a Religious act. Now bodily prostration of it self, is a thing in its nature indifferent, and according as is the ob∣ject, so is it either Artificiall: as if one should stoop down to drive a wedge in an image; or civill, if one bow to Honour the King; or Religious, when God and Divine things are the object thereof: But with this difference, the intention of the minde, added to ex∣ternall prostration to a creature reasonable, may make that prostra∣tion idolatrous, and more then civill honour. Thus bowing to Ha∣man,* 1.7 Honoured by Ahasuerus, who hath power to confer honours, if people bow to him as to God, is more then civill honour: And Cornelius his bowing to Peter, Act. 10. as to more then a man, is Idolatrous, and not civill honour; and the Carpenters bowing to an Image, as to a piece of Timber formed by Art, is only Artificiall bowing; and if any stumble at a stone before an Image, and so fall before it, it is a casuall and naturall fall; whereas a falling down with intention to Adore, had been Religious Adoring: But when the object of bodily prostration or kneeling, is God, or any Reli∣gious representation of God, whither it be the elements of bread and wine, which are Lawfull Images of Christ, or devised pictures or portraicts of God or Christ; because these objects are not capa∣ble of artificiall, naturall, or civill prostration, if therefore they be terminating objects of bodily kneeling or prostration; these Religi∣ous objects, to wit, God, and Religious things, must so specifie these bodily acts, as that they must make them Religious, not civill acts,

though there be no intention to bow to God; for bowing to God hath from the object, that it is a Religious bowing, though you in∣tend not to direct that bowing to God, as bowing to Jupiters Por∣traict, is a Religious Worshipping of that Portraict, though you intend not to worship the Portraict: for the act and Religious ob∣ject together, maketh the act of prostration or kneeling, to be es∣sentially Religious, though there be no intention to bow to these; indeed the intention to bow to God, maketh kneeling to God to be more Morally good, laudable and acceptable before God, then if therewere no such intention, but the want of the intention, maketh it not to be no Religious worship, nor can it make it to be civill worship. Hence let this be observed, that intention of bowing can, or may change that bowing which otherwayes were but civill (if there were no such intention of over-esteeming the creature) into a Reli∣gious bowing, but neither our over or under-intention can change a Religious kneeling to God, or to an Image into a civill kneeling, because civill or naturall bowing to creatures, is more under the power of an humane and voluntary institution of men, then Reli∣gious bowing, which hath from God without any act of mans free will, its compleat nature. When we kneel to Kings, we signifie by that gesture, that we submit our selves to higher powers, not sim∣ply (saith P. Martyr.) but in so far as they Command not things* 1.8 against the Word of the Lord. When we Adore God, we Adore him as the Supream Majesty, being ready to obey him in what he shall Command, without any exception; the Adoration of men, sig∣nifieth a submission limited, if it go above bounds, it is the sinfull in∣tention of the Adorer, who may change the civil Adoration into Re∣ligious, and may ascend: But the Aderation of God cannot so des∣cend, as it can turn into Civill Adoration, only keeping the same object it had before.

Worship is an action, or performance, or thing, by which we ten∣der* 1.9 our immediate honour to God, from the nature of the thing it self: 1. I call it an action, because the passion of dying or suffering, is not formally worship; but only dying comparatively, rather then denying of Christ, or dying so, and so qualified, dying with Patience and Faith, may be called a worship. 2. I call it not an action only, but a performance or thing; because an office, as the Priest∣hood, the Ministery is a worship, and yet not an action; Some∣time,

Time it self, as the Sabbath Day is a Worship; yet it is not an action: So the Lord calleth it His Holy Day: and undenyably the lewish dayes, the High Priests garment, and many things of that kinde, were Divine or Religious performances, things, or adjuncts of Divine Worship, but so, as they are not meer∣ly adjuncts of Worship, but also worship; for the High Priests E∣phod was not only a civil ornament, nor was it a 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 conside∣ration 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 performan∣ces. 3. It is such a performance, as from thence honour doth imme∣diatly redound to God, but that this may be the clearer; I conceive* 1.10 that there is a twofold immediate honouring of God, in the wor∣ship 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 re∣gard, 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 ano∣ther more immediate worship, to wit, praising of God, from which by an immediate result, God is honoured, and in worship especi∣ally strictly immediate, God is immediatly honoured both in the in∣tention of the work, and the intrinsecall end of it, and the inten∣tion 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 ju∣stice, 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 immedi∣ately 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 sobrie∣ty, 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, Sacra∣mentall 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 proper∣ly* 1.11 Religious, and is expounded Morall, Ex naturâ rei, to be Reli∣gious, it being such an intention, as can have no other state in wor∣ship, but a Religious State, as if the three Children should bow at the Commmandment of the King of Babylon, though inten∣ding to worship the true God. Here should be an intrinsecall in∣tention, 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 signi∣cation that we give divine honour to God by kneeling is as insepa∣rable (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* 1.12 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 Chap∣ter of the Bible, that he may learn to read and spell, that is an acti∣on of Art, not of Worship; because the object of the Childes rea∣ding, 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 Ado∣ration. 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 af∣fection to the means of graces (though these means be but crea∣tures) 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,* 1.13 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, that he dishonoreth God. 2. The Jewes to this day, as of old, used not uncovering the head as a sign of honour: But by the contrary, covering was a sign of honour: If therefore

the Jews, being made a visible Church, shall receive the Lords Sup∣per, and Pray and Prophecy with covered heads, men would judge it no dishonouring of their head, or not of dis-respect of the Ordi∣nances of God: Though Paul having regard to a Nationall Custome in Corinth, did so esteem of it.

Antonius Corduba a Franciscan, enumerateth nine externall acts* 1.14 of Adoration, but speaketh nothing of uncovering the head; as 1. Sa∣crificing. 2. Martyrdome. 3. Giving and Receiving the Sacraments. 4. Suiting of Pardon. 5. Suiting of Grace. 6. Smiting the breast. 7. Building of Churches. 8. Institution of Feasts. 9. Vows and Oaths. Prelaticall Formalists side with them, in Building and Consecrating of Churches, and Holy-dayes, which are but will▪worship, as used by them: And for Martyrdome, it is formally an act of Christian fortitude, not worship, the confession of Gods truth a Conc••∣mitant of Martyrdome, is indeed worship. How suiting of Pardon, and suiting of Grace are two externall acts of Adoration, I see not: for by this way, if we regard the multitude of things that we suit,* 1.15 there should be moe then two: Consecrating of Churches is taken two wayes: 1. For a meer dedication or Civill destination of any thing to its end and use: As when a house is builded, a garment is first put on, when we refresh our selves with a draught of water, we may pray for a blessing on these, and on all the Creatures for our use, and the very habituall intention of the builder of an house to dwell in, is a Civill dedication of it to that use for which it is Or∣dained. Prayer added to it for a blessing of it in the use, maketh not a Consecrated thing; for then my clothes every day put on, my sleep, my dayly walking in and out, my Physick, my meals, my horse, my ship I sail in, should all be Holy, Consecrated, and Reli∣gious things, which I were to Reverence as Religious things; for all these may be blessed in their use: But here is that we condemn* 1.16 in Religious dedication of Churches: 1. That the end being sacred, to wit, the habituall worshipping of God in that place. 2. The praying for the Church or house of worship, to say nothing of the vain Ceremonies used in the dedication of Churches: These two are applyed to make the Church holy, and to denominate it the house of God, and capable of Religious veneration, and salutation: Then certainly, all the Synagogues of Judea, should be Religiously holy, as was the Temple. 2. And Prayers should be more accept∣able

to God in the Synagogue for the houses sake, then prayers in any other place. 3. God shall binde himself by promise to hear prayers in the Synagogue, or made with the face toward the Syna∣gogue, as he did toward the Temple: we were obliged in the New Testament to pray with our faces toward the Churches or meeting places in the New Testament, and we should have one fa∣mous and celebrious Church for all Iews and Gentiles, more ho∣ly then all the little holy Temples now consecrated as holy places, and where shall this be? And what typicall signification shall it have? It must signifie Christ to come, or already come, both is un∣lawfull.

2. Again, if habituall Dedication by vertue of Prayer make a place holy, by the same reason actuall Dedication should make a place holy; and the belly of the Whale should have been holy be∣cause there Jonah prayed, and every place a believer prayeth shall be holy, his closet, a private corner of his Orchard or Garden where he prayeth shall be holy, for these may be habitually desti∣ned and appointed (if you call this Dedication) for prayer only, and it shall be unlawfull to do any civill businesse there, more then it is unlawfull (as Formalists teach) to do any other civil businesse in the Churches, or places of meeting in the New-Testament: 3. God himself appointed the place, the Time when it should be built, the person, by whom, by Solomon, not David; the length, the breadth, the Chambers, Porches, Ornaments of the only holy place at Jeru∣salem; he hath no where appointed and prescribed these for the meeting places of the New Testament, but hath said that all places are alike, as touching any Religious holinesse, Ioh. 4. 23. 1 Tim. 2. 8. 4. Shall we think God is not acceptably served, and that the Syna∣gogues of the Iews, of which we read not any patern or rule for Dedication, are Prophane, because they are not Dedicated by the* 1.17 Bishops laying the first foundation stone of the house? Or be∣cause they want the ornaments of whorish Ceremonies, that Du∣randus enumerateth? or because they have not the surpassing beau∣ty of admirable Temples, that Christians now a little overswelling with the zeal of prosperity builded for the worship of God, out of superlative detestation of Dioclesian, and Maximinus, who had de∣molished all the Churches which Christians had leave to build un∣der tollerable Emperors, such as Severus, Gordianus, Philip, and

Galienus, as Eusebius teacheth? Or that we are to give a Testimo∣ny of as cheerfull affection for the beautifying of Temples, void of all typicall relation to the glory of Iesus Christ, as David did show, 1 Chron. 28 14. 2 Chron. 2. 5. And that it is Morall and perpetual∣ly obligatory under the New Testament; that we bestow charges upon sumptuous Temples, upon these fancied grounds of Master Hooker? For his first Morall ground is, Nothing is too dear to be be∣stowed about the furniture of Gods service: 2. Because sumptuous Temples serve to the world for a witnesse of his almightinesse, whom we outwardly serve, and honour with the chiefest of outward things, as being of all things himself incomparably the greatest: 3. It were* 1.18 strange, that God should have made such store of glorious creatures on earth, & leave them all to be consumed on secular vanity, allowing none but the baser sort to be imployed in his own service: 4. Rarest and most gorgeous treasures are too little for earthly Kings. 5. If the cor∣ruptible Temples of the holy spirit are to be served with rich almes, what should be done for houses to edifie the living Temples redeemed by Iesus Christ: To all which I say: 1. The Temple of Ierusalem in its glory, proportion and beauty, was a Positive worship, and so must be warranted by the positive Warrant of the Word, and the like Warrant must all our Churches in the New-Testament have: 2. If we must extend our liberality and bounty towards God to the highest, and to testifie the greatnesse and Almightinesse of him whom we serve: then did David and Solomon in both fail, there were more glorious and rich houses on earth, and divers times have been builded to the honour of false gods, and to declare the Royall mag∣nificence of mortall Kings: God never for his own honour appoin∣ted such a banquet as Ahasureosh did, to continue for an hundred and fourscore dayes, Esther 1. 4. More might, and ought to have been done by David and Solomon, if it had been a morall ground to build a house, to be a witnesse of Almightinesse: 3. And God ap∣pointed sacrifices, and Sacraments in both Testaments, as Testimo∣nies of the great Lord Iesus; yet in base and obvious creatures; we may not devise Symbols or witnessing Images of the Almightinesse of that God whom we serve, at our pleasure: 4. If our Lord love mercy better then Sacrifice, especially under the New Testament, when his worship must be more spirituall: Then the Argument may be strongly retorted, we are to bestow more on feeding

the living Members of Christs body (which yet is not secular vani∣ty) then on dead stones; except Master Hooker can warrant us to serve God under the New Testament in precious stones and gold, for which we can see no Warrant: 5. All these Arguments are broadly used by Papists, for Images and rich Churches: Nor doth Hooker give us any Argument for this, but what Papists gave before* 1.19 him: Have ye not houses (saith he) to eat and drink in; Ergo, He teacheth a difference between house and house, and what is fit for the dwelling place of God, and what for mans habitation, the one for com∣mon food, the other for none but for heavenly food.

Ans. That there was publick meeting places and Churches in Corinth, now under Heathen Rulers, 1 Cor. 6. is denyed, by all both Protestant and Popish writers, far lesse had they then any consecra∣ted Churches, and from the inconveniency of taking their Supper while some were full and drunk in the place where the Lords Sup∣per was Celebrated, whereas they ought to have Supped in their own houses: to infer that the Church is a holier place, then their own house, I professe is Logick, I do not understand, it only con∣cludes these two sort of houses are destinated from two sort of dif∣ferent uses, sacred and prophane and no more.

Neither am I much moved at that, Psal. 74. which is said, ver. 8.* 1.20 They have burnt all the convening places, or all the Congregations of God in the land: Vatablus, expoundeth it of the Temple: Exusse∣runt totum Templum Dei terrenum: Or all the question will be, why the Synagogues are called Gods Synagogues, as they called the Temple, Ier. 7. 4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Temple of the Lord, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The house of the Lord: Whither because every Syna∣gogue was no lesse in its own kinde a house holy to the Lord then the Temple: Certainly there is no rationall ground to say, that Sy∣nagogues were Typicall, that the people were to pray with their faces toward the Synagogue, and to offer Sacrifices in the Syna∣gogue: But that a Synagogue is called the house of God, from the use and end, because it was ordained for the worship of God, as that which God hath appointed for a speciall end and work, in that the Lord assumeth the propriety thereof to himself, so saith the Lord of Cyrus, Isa. 45. 1. Thus saith the Lord to his Anointed, to Cyrus whose right hand I have holden; yet was not Cyrus Typically, or Religiously holy, as the Temple of Ierusalem, and c. 44. v. 28. He

saith of Cyrus, He is my shepherd: and why? He shall perform all* 1.21 my pleasure, so Hos. 2. 9. Therefore will I returne (saith God) and take away my corne in the time thereof, and my wine in the season thereof, and will recover my wool and my flax (given) to cover her nakednesse, To say nothing that all the holy land was Gods land, Hos. 9. 3. They shall not dwell in the Lords land; and consequently all the Synago∣gues were Gods houses; and the enemy of whom the Church com∣plaineth to God in that Psalme, was thus bold, as notwithstanding Canaan was Gods Heritage and proper Land in a speciall manner, yet it was destroyed and burnt by the enemies, even these houses that God was worshipped in, not being spared; But how God was so present in every Synagogue, and that even when there were no actuall worship of God in it, as he was in the Temple, and that it was so holy a place, as they were to put off there shooes who came into the Synagogue, God shewing his own immediate presence in e∣very synagogue, as he did, Exod. 3. 5. To Moses in the burning bush, Exod. 5. 1. v. 12. Is a thing that hath no warrant in the word of God; for if every synagogue had been thus holy: 1. It should have been a house dedicated to God in a Religious way, as was the Temple: 2. God should dwell in every Synagogue then, & in every Church un∣der the New Testament now, as he said he would dwell in the Tem∣ple. 3. Then must Heathens and the uncircumcised be forbidden to come into any Synagogue, or any Church under the New Testa∣ment, the contrary whereof was evident in scripture; none were for∣bidden to enter in the Synagogues, Paul, 1 Cor. 14. 23, 24. alloweth that Heathens come into the Churches or meetings where Christi∣ans are worshipping God. 4. If either the Temple of Ierusulem was holy for the worship in it, or for that it was a Type of our Materiall Temples under the New Testament, then our Churches under the New Testament shall be more holy, yea, our private houses in which we may worship God shal be more holy, as our worship is more spi∣rituall then carnall Commandments of the Leviticall Law were, and the body must be more holy then the shadow; yea, all the earth now from the rising of the sun, to the going down of the same, in regard of more spirituall worship, even the Stables and Alehouses, where we may offer the Incense of Prayer to God, and offer the sacrifices of praises, Mal. 1. 11. shall be alike holy, as either our Churches or the Temple was of old.

Notes

• * 1.1

  1. Honour. 2. Praise. 3. Glory. 4. Reve∣rence. 5. Venera∣tion. 6. Devo∣tion. 7. Religion 8. Service. 9. Worship 10. Love. 11. Ado∣ration, what they are.
• * 1.2

  Two acts of Religi∣on, impe∣rated, or command∣ed, and eli∣cite▪
• * 1.3

  Raphael. to. ••. in 22. q. 81. Art. 4. disp. vnica.
• * 1.4

  Honoring of Holy men is not worship.
• * 1.5

  Obedience.
• * 1.6

  Adoration.
• * 1.7

  The Reli∣gious object, with the act of reve∣rencing, maketh a∣doration to be Religi∣ous; but a civill ob∣ject, except the inten∣tion concur maketh not Religious adoration of a civill object.
• * 1.8

  Martyr, comment. in 1 King. c. 1. v. 16.
• * 1.9

  What wor∣ship is?
• * 1.10

  Worship is an imme∣diate hono∣ring of God, but some wor∣ship hon••∣reth him more im∣mediately, some lesse.
• * 1.11

  A twofold intention in worship.
• * 1.12

  De la Tor. tom. 2. in 22. q. 94. Art. 2. Si quis in∣ter••ellarit i∣dolum di∣cens expres∣sis verbis, Jupiter, de∣us meus ad∣juva me, quamvis co∣narctur fin∣gere istam invocatio∣nem, de••e∣stans interi∣us Jovem, et omnes falsos d••os, vere idolatra es∣set, quia ab illis verbis in separabi∣lis est signi∣ficatio ex hibendi cul∣tum Divi∣num idolo.
• * 1.13

  Vncover∣ing of the head, is Ve∣neration, not Adora∣tion.
• * 1.14

  Corduba, l. 1. q. 5. dub. 6.
• * 1.15

  Consecra∣tion of Churches taken two wayes.
• * 1.16

  Consecra∣tion of Churches condemned
• * 1.17

  Durand▪ Rati. l. 1. c. 6. Eusebius, l. 8. c. 8. 9, l. 10. c. 2, 3.
• * 1.18

  Hooker. ecl. pol. 5. book p, 208. Mr. Hookers fancied Morall grounds of the holi∣nesse of Churches under the New Te∣stament answered.
• * 1.19

  The place 1 Cor 11. Have ye not houses, &c. Makethno∣thing for hallowing of Chur∣ches.
• * 1.20

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Nor the place, Psal. 74. 8.
• * 1.21

  The Syna∣gue not Gods house as the Temple was.