A peaceable and temperate plea for Pauls presbytery in Scotland, or, A modest and…A peaceable and temperate plea for Pauls presbyterie in Scotland, or, A modest and…
A peaceable and temperate plea for Pauls presbytery in Scotland, or, A modest and brotherly dispute of the government of the Church of Scotland wherein our discipline is demonstrated to be the true apostolic way of divine truth, and the arguments on the contrary are friendly dissolved, the grounds of separation and the independency [sic] of particular congregations, in defence of ecclesiastical presbyteries, synods, and assemblies, are examined and tried / by Samuel Rutherfurd ...A peaceable and temperate plea for Pauls presbyterie in Scotland, or, A modest and brotherly dispute of the government of the Church of Scotland wherein our discipline is demonstrated to be the true apostolick way of divine truth, and the arguments on the contrary are friendly dissolved, the grounds of separation and the indepencie [sic] of particular congregations, in defence of ecclesiasticall presbyteries, synods, and assemblies, are examined and tryed / by Samuell Rutherfurd ...
Samuel Rutherford 1600?–1661London: printed for John Bartlet, 1642London: printed for Iohn Bartlet, 1642
[16], 326 [i.e. 334] p. · 119k words · Wing R2389 · ESTC R7368
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
4. Argument. 1Israel was a right constituted Church. The covenanted people of God, an holy people to the Lord, chosen to be a peculiar people to himself, Deut. 14. 1, 2. Deut. 29, 10, 11, 12. a people on whom God set his love, ⟨p. 103⟩Deut. 7. 7. So happy as none was like unto them, saved by the Lord the shield of their help, Deut. 33. 26, 27, 28, 29. a people with whom God would not •reake his oath, and Covenant made with Abraham, Judg. 2. 1. and their God, 1 King. 18. 36. 2 King. 9. 6. and he calleth them his people, Hos 6 Jer. 2. 13. married unto the Lord, Jer. 3. 14. and married for ever, Jer. 31. 36, 37. Jer. 32 40, 41. Hos 2. 19, 20. Isa. 50. 30. Psal. 80. 30, 31, 32, 33, &c. A people who had avowed the Lord to be their God, a people whom the Lord had avowed to be his peculiar people, Deut. 26. 18, 19. A people with goodly tents, as the gardens by the rivers side, as the trees of Libanus, that the Lord hath planted, Num. 24. 5, 6. A people on whom the Lord looked upon, and behold their time was the time of love, over whom the Lord spread his skirts of love, to whom God sware a Covenant, and made them his,
. at that same time had waxed fat and thick, and lightly esteemed the rock of their salvation, v. 15. A people that had no eyes to see, nor ears to hear, nor a heart to perceive, to that day,
. What Apostasy was in Israel, yea in all, except Caleb and Joshua? What harlotry with the Daughters of Moab? and
⟨p. 104⟩
that vile Idol Baal-peor?
4. Argument. 1Israel was a right constituted Church. The covenanted people of God, an holy people to the Lord, chosen to be a peculiar people to himselfe, Deut. 14. 1, 2. Deut. 29, 10, 11, 12. a people on whom God set his love, ⟨p. 103⟩Deut. 7. 7. So happy as none was like unto them, saved by the Lord the shield of their help, Deut. 33. 26, 27, 28, 29. a people with whom God would not •reake his oath, and Covenant made with Abraham, Judg. 2. 1. and their God, 1 King. 18. 36. 2 King. 9. 6. and he calleth them his people, Hos 6 Jer. 2. 13. married unto the Lord, Ier. 3. 14. and married for ever, Ier. 31. 36, 37. Ier. 32 40, 41. Hos 2. 19, 20. Isa. 50. 30. Psal. 80. 30, 31, 32, 33, &c. A people who had avowed the Lord to be their God, a people whom the Lord had avowed to be his peculiar people, Deut. 26. 18, 19. A people with goodly tents, as the gardens by the rivers side, as the trees of Libanus, that the Lord hath planted, Num. 24. 5, 6. A people on whom the Lord looked upon, and behold their time was the time of love, over whom the Lord spread his skirts of love, to whom God sware a Covenant, and made them his, Ezech. 16, 6, 7, 8, 9. the Lords heritage, Ier. 12. 8. his pleasant sonne, and deare childe. Ier. 31. 20. his wel-beloved, Isa. 5. 1. And yet because of transgressions and the backsliders and revolters that wre amongst them, a perverse and crooked generation, Deut. 32. 5. at that same time had waxed fat and thicke, and lightly esteemed the rocke of their salvation, v. 15. A people that had no eyes to see, nor eares to heare, nor a heart to perceive, to that day, Deut. 29. 4. spotted, but not as his children, Deut. 32. 5. a whorish people, v. 16, 17. Sodome and Gomorrah, Deut 32. 32. Isa. 1. 10. an harlot city full of murtherers, drosse, not silver, wine and water, v. 21, 22. uncircumcised in heart, Ier. 9. 26. to God no better then uncircumcised Aethyopians, Egyptians, Philistines, and Syrians, Amos 9 7. these that played the harlot with many lovers, in all the high-wayes, Ier. 3. 1▪ 2, 3. The Prophets prophesying falsly, the Priests bearing rule by their meanes, and the people loving to have it so, Ierem. 5. 31. The Princes wolves, evening wolves, Ezekiel 22. 27. What Apostasie was in Israel, yea in all, except Cal•b and Joshuah? What harlotrie with the Daughters of Moab? and ⟨p. 104⟩that vile Idoll Baal-peor?
both immediately before, and immediately after the Spirit had called them, a blessed people, goodly plants, trees of the Lords planting, Numb. 24. as may be seen in the Chapters of that story, especially, cap. 25. Hence unanswerably it must follow, A Church visible is a rightly and lawfully constitute Church, to the which we may join our selves as members, and yet it is a mixed multitude of godly and profane, circumcised and clean, uncircumcised and unclean. And Moses and the Prophets knew Israel to be thus mixed and rebuked them, and yet termeth them a married people to the Lord, Jer. 3. 14.
both immediately before, and immediately after the Spirit had called them, a blessed people, goodly plants, trees of the Lords planting, Numb. 24. as may be seen in the Chapters of that story, especially, cap. 25. Hence unanswerably it must follow, A Church visible is a rightly and lawfully constitute Church, to the which we may joyne our selves as members, and yet it is a mixed multitude of godly and prophane, circumcised and cleane, uncircumcised and uncleane. And Moses and the Prophets knew Israel to be thus mixed and rebuked them, and yet tearmeth them a married people to the Lord, Jer. 3. 14.
5. Argument.1 If the Church of the Jews was a truly constitute visible Church, a Church that did worship a God they knew, and of whom was salvation, Joh. 4. 22. in Christs days, and had Moses chair among them, and teachers on that chair whom Christ commanded to hear, and obey, Mat. 23 1, 2, 3. and was the Lords vineyard, Mat. 21. 33. and the Lords building, ver. 42. and had the Kingdom of God amongst them, ver. 43. and the Lords Priests whom Christ commanded to acknowledge and obey, Mat. 8. 4. and if the Lord countenanced their feasts, preached in the Temple, and their Synagogues, John 5. 1. John 7. 37. John 8. 2. Luke 4. 16, 17. and that daily, and yet there was in their Church Scribes and Pharisees, who perverted the Law of God, Mat. 5. 21. who made the Law of God of none effect with their traditions, Mat. 15. 6. and polluted all with will worship, Mark. 7. 6, 7, 8, &c. Master builders who rejected Christ the corner stone of the building, and slew the heir Christ to make the vineyard their own, Mat. 21. v. 42. v. 38 killers of the Prophets, Mat. 23. 37. blind guides who led the blind people in the ••tch. Christs own who would not receive him, Joh. 1. 12. if they slew the Lord of glory, Acts 5. 30. Acts 2. 36. Gods house made a house of merchandise, a den of thieves, John 2. 16. the Priesthood was bought and sold, Caiaphas was High-priest ⟨p. 105⟩that year: By Gods Law the High-Priest should have continued so all his life. All this being true, then a Church is a right constitute Church, where the clean and unclean are mixed.
5. Argument.1 If the Church of the Jewes was a truly constitute visible Church, a Church that did worship a God they knew, and of whom was salvation, Joh. 4. 22. in Christs dayes, and had Moses chaire among them, and teachers on that chaire whom Christ commanded to heare, and obey, Mat. 23 1, 2, 3. and was the Lords vineyard, Mat. 21. 33. and the Lords building, ver. 42. and had the Kingdome of God amongst them, ver. 43. and the Lords Priests whom Christ commanded to acknowledge and obey, Mat. 8. 4. and if the Lord countenanced their feasts, preached in the Temple, and their Synagogues, John 5. 1. John 7. 37. John 8. 2. Luke 4. 16, 17. and that daily, and yet there was in their Church Scribes and Pharisees, who perverted the Law of God, Mat. 5. 21. who made the Law of God of none effect with their traditions, Mat. 15. 6. and polluted all with will worship, Mark. 7. 6, 7, 8, &c. Master builders who rejected Christ the corner stone of the building, and slew the heire Christ to make the vineyard their owne, Mat. 21. v. 42. v. 38 killers of the Prophets, Mat. 23. 37. blinde guides who led the blind people in the ••tch. Christs own who would not receive him, Joh. 1. 12. if they slew the Lord of glory, Acts 5. 30. Acts 2. 36. Gods house made a house of merchandise, a den of theeves,
6. The like I might prove of the Church of Corinth, 1Galatia, 2and Ephesus, Thyatira, Sardis, Laodicea. And the Separatists grant that hypocrites are often in the true visible Church, then the presence of wicked men in a visible Church marreth not the constitution of a Church, only Separatists would have a more accurate trial taken before persons were received in the Church, lest the uncircumcised enter into the temple of the Lord. But all the marks that we are to take before we receive members in the Church, or they also, is but an external profession: And the Apostles took no marks in receiving Ananias and Sapphira, Simon Magus, Demas, Alexander, and Hymyneus, but only an hypocritical profession,3 as Calvin hath well observed,4 and after him Cameron. We have no certainty of faith to know that this, or this man is a believer, that another man believeth and is saved is not the object of my faith. 2. Hence it followeth, that of a Congregation of forty professors, four and twenty may be,5 and often are but hypocrites; yet these four a•d twenty, suppose twelve of them be the Pastor, Elders and Deacons, are truly parts of the Church as visible: Howbeit not parts of the Church as the Church, and as the true and mystical body of Jesus Christ, and by this same reason all the forty may be hypocrites for a time, because they are but men, who seeth not the heart, who did congregate this Church, and what is true of four and twenty may befall forty. I say (for a time) they may be all hypocrites, or at the first constitution of the Church, but that all shall remain so, I think is against the wisdom and gracious intention of God, who doth not set up a candle and candlestick, but to seek his own lost money: And where he sendeth shepherds, ⟨p. 106⟩he hath there some lost sheep, because the preaching of the word is an essential note of a visible Church. Hence that Congregation of forty not yet converted is a true visible Church, I mean, a true teaching and Ministerial Church in which are acts Pastoral of preaching, baptizing, binding, and loosing that are valid and right Ecclesiastically: For Baptism there administrated was not to be repeated, and such a Church by the Ministry therein, is and may be converted to the saving faith of Christ: yea and Separatists would call such an independent Congregation. Hence 3.
6. The like I might prove of the Church of Coriath, 1Galatia, 2and Ephesus, Thyatira, Sardis, Laodicea. And the Separatists grant that hypocrites are often in the true visible Church, then the presence of wicked men in a visible Church marr•th not the constitution of a Church, onely Separatists would have a more accurate tryall taken before persons were received in the Church, lest the uncircumcised enter into the temple of the Lord. But all the markes that we are to take before we receive members in the Church, or they also, is but an externall profession: And the Apostles tooke no markes in receiving Ananias and Saphira, Simon Magus, Demas, Alexander, and Hymyneus, but onely an hypocriticall profession,3 as Calvin hath well observed,4 and after him Cameron. We have no certainty of faith to know that this, or this man is a beleever, that another man beleeveth and is saved is not the object of my faith. 2. Hence it followeth, that of a Congregation of forty professors, foure and twenty may be,5 and often are but hypocrites; yet these foure a•d twenty, suppose twelve of them be the Pastor, Elders and Deacons, are truly parts of the Church as visible: Howbeit not parts of the Church as the Church, and as the true and mystciall body of Jesus Christ, and by this same reason all the fourty may be hypocrites for a time, because they are but men, who seeth not the heart, who did congregate this Church, and what is true of foure and twenty may befall fourty. I say (for a time) they may be all hypocrites, or at the first constitution of the Church, but that all shall remaine so, I thinke is against the wisedome and gracious intention of God, who doth not set up a candle and candlesticke, but to seeke his owne lost money: And where he sendeth shepheards, ⟨p. 106⟩he hath there some lost sheep, because the preaching of the word is an essentiall note of a visible Church. Hence that Congregation of forty not yet converted is a true visible Church, I meane, a true teaching and Ministeriall Church in which are acts Pastorall of preaching, baptizing, binding, and loosing that are valid and right Ecclesiastically: For Baptisme there administrated was not to be repeated, and such a Church by the Ministery therein, is and may be converted to the saving faith of Christ: yea and Separatists would call such an independent Congregation. Hence 3.
16. Arg.
2Co•fes art. 17.
3Calv. Ins••it l. •. c. 1. sect 8.Calv. Ins••it l. •. c. 1. •ect 8.
this must follow, that as to make one a Pastor, and to make twelve men Deacons and Elders, and so such as hath joint power of the keys, even by the grant of Separatists, with the rest of the Congregation, there is not faith in Christ required as an essential element, as I have proved from Mat. 7. 22. so to make these twelve members of a visible Congregation, Faith is not essentially required (suppose it be morally required) so by that same reason to make other twelve members in that visible society in Christ, faith were not required, as to make Demas, Ananias, Sapphira, Magus, Alexander, Hy•••cus and some moe of that kind a visible Church: There is no more required but that profession of faith which moved the Apostolic Church to make them members of a true Church visible: For what maketh formally a member of a Church visible, to wit, profession of the faith, that same maketh forty also members of a visible Church, and quae est ratio constitutiva partium, est etiam const• tutiva totius. That which formally constituteth a part, doth formally constitute the whole, where the whole is made of parts of the same nature, as what is essential to make a quart of water, that is essential to make a whole sea of water, and every part of the visible Church is visible, and a visible professor, as visibility denominateth the whole, so doth it every part of the whole. And from this I infer this fourth, That a ⟨p. 107⟩visible Church as visible, doth not essentially and necessarily consist of believers; but only of professors of belief, so that a Church and a visible Church may be opposed by way of contradiction, as a number of believers, and a number of non-believers. For a Church essentially is a number of believers and Christs mystical body, else it is not a Church, that is, a number of persons effectually called; for this cause I grant an Eldership of a congregation; a Synod Provincial or National are unproperly called a Church; and howbeit we list not to strive about names, we may grant our General assembly not to be properly called a National Church, but by a figure, for the believers of the Nation are properly the National Church, I mean a mystical believing Church.
this must follow, that as to make one a Pastor, and to make twelve men Deacons and Elders, and so such as hath joynt power of the keyes, even by the grant of Separatists, with the rest of the Congregation, there is not faith in Christ required as an essentiall element, as I have proved from Mat. 7. 22. so to make these twelve members of a visible Congregation, Faith is not essentially required (suppose it be morally required) so by that same reason to make other twelve members in that visible society in Christ, faith were not required, as to make Demas, Ananias, Saphira, Magus, Alexander, Hy•••cus and some moe of that kind a visible Church: There is no more required but that profession of faith which moved the Apostolike Church to make them members of a true Church visible: For what maketh formally a member of a Church visible, to wit, profession of the faith, that same maketh forty also members of a visible Church, and quae est ratio constitutiva partium, est etiam const• tutiva totius. That which formally constituteth a part, doth formally constitute the whole, where the whole is made of parts of the same nature, as what is essentiall to make a quart of water, that is essentiall to make a whole sea of water, and every part of the visible Church is visible, and a visible professour, as visibility denominateth the whole, so doth it every part of the whole. And from this I inferre this fourth, That a ⟨p. 107⟩visible Church as visible, doth not essentially and necessarily consist of believers; but only of professours of beliefe, so that a Church and a visible Church may be opposed by way of contradiction, as a number of believers, and a number of non-believers. For a Church essentially is a number of believers and Christs mysticall body, els it is not a Church, that is, a number of persons effectually called; for this cause I grant an Eldership of a congregation; a Synod Provinciall or Nationall are unproperly called a Church; and howbeit we list not to strive about names, we may grant our General assembly not to be properly called a National Church, but by a figure, for the believers of the Nation are properly the Nationall Church, I meane a mysticall believing Church.
5. Conclusion. The preaching of the Word and seals thereof ordinarily settled in a visible society is the essential note and mark of a true Church:1 It is weak and vain that Ainsworth, Robinson, Can and Master Smith say, The preaching of the Word is no essential mark of the true Church, and why? Because forsooth, our Masters learned from Barrow to say; It is preached to the Reprobate to whom it is the •avour of death unto death, and it was preached to the scoffing Athenians by Paul Act. 17. and yet the Athenians were not a true Church. But we distinguish three things here.
5. Conclusion. The preaching of the Word and seals therof ordinarily setled in a visible society is the essentiall note and marke of a true Church:1 It is weak and vaine that Ainsworth, Robinson, Canne and Master Smith say, The preaching of the Word is no essentiall marke of the true Church, and why? Because forsooth, our Masters learned from Barrow to say; It is preached to the Reprobate to whom it is the •avour of death unto death, and it was preached to the scoffing Athenians by Paul Act. 17. and yet the Athenians were not a true Church. But we distinguish three things here.
1Ainsworth counterpoison, p. 10, 11 Robinson.Ainsworth counterpoyson, p. 10, 11 Robinson.
3. The preached Word, with the seals, especially the Sacrament of the Lords Supper. The single and occasional preaching, or by concomitancy as to a people unconverted and unbelievers, and so it is not an essential note of the true Church, but a mean to gather a Church to God, and this they prove, and no more, and so do the Belgic, Arminians and Socinians ⟨p. 108⟩prove against our reformed Churches, that it is no mark of the Church;1 so Episcopius, the Remonstrants, 2the Catechise of Raccovia and Socinus, but this is as if one would say: the colours and arms of such a King in war are carried through the enemies fields,3 as well as through the King's land;4 therefore they are not the proper colours of such a King.
3. The preached Word, with the seales, especially the Sacrament of the Lords Supper. The single and occasionall preaching, or by concomitancy as to a people unconverted and unbelievers, and so it is not an essentiall note of the true Church, but a meane to gather a Church to God, and this they proove, and no more, and so doe the Belgicke, Arminians and Socinians ⟨p. 108⟩proove against our reformed Churches, that it is no marke of the Church;1 so Episcopius, the Remonstrants, 2the Catechise of Raccovia and Socinus, but this is as if one would say: the colours and armes of such a King in warre are carried through the enemies fields,3 as well as through the Kingsland;4 therfore they are not the proper colours of such a King.
2. The settled preaching of the Word established and remaining in a Church, as the standing candlestick, the fixed kingdom of God is the essential mark of the true Church, and preached in Gods blessed decree of Election only for, and to the chosen believers, and as it were in the bye to the profane reprobates amongst them, and this they cannot be able to improve. And it was M. Smiths vanity to say, the Reformed Churches have the Word, 1as the thief hath the honest mans purse. Anabaptists reason just that way. See Calvin.
2. The setled preaching of the Word established and remaining in a Church, as the standing candlestick, the fixed kingdome of God is the essentiall mark of the true Church, and preached in Gods blessed decree of Election only for, and to the chosen believers, and as it were in the bie to the prophane reprobates amongst them, and this they cannot be able to improove. And it was M. Smiths vanity to say, the Reformed Churches have the Word, 1as the thiefe hath the honest mans purse. Anabaptists reason just that way. See Calvin.
3. The preaching of the Word, and the seals of the settled covenant is a means of confirming those that are already converted: Neither is it much against us that the Word is preached to the reprobate; for the preaching of the Word is considered either in it self,1 and actu primo, and so it is a mark of the visible Church.2 Or. 2. As it is effectual by the Spirit of Jesus, and actu secundo, and so it is an essential mark of the true Church and lively body of Christ, according to that cited by Whittaker, Calvin, Willet, Paraeus, Beza, Ursine, Bucanus, and our Divines, John 1•. 3My Sheep hear my voice. Hence observe a vile Doctrine of Separatists, holden also by Socinians and Arminians, as Episcopius, the Belgic Remonstrants, Socinus, the Raccovian Catechise, and •heophil. Nicolaides, That all gifted persons may preach publicly, 4and that there is no necessity of c•lling of Pastors by the Presbytery, so do they teach, That there can be no lawful Pastors now after the Apostasy of of Antichrist, till t•ere be a constitute Church of believers to choose them, or a ⟨p. 109⟩flock to them to watch over. And therefore conversion is ordinarily wrought (say they) by private Christians, that have the gift to prophecy publicly, and yet are not Pastors; for private Christians do gather the Church (say they) Pastors do not ordinarily convert, they do only confirm the church of Saints already converted. Against which we say.5 The new Testament of Christ telleth us of no officers to preach in Christs name, for the perfecting of the Saints, the work of the Ministry, edifying of the body of Christ,6 but Pastors and Doctors, Eph. 4. 11, 12.
3. The preaching of the Word, and the seales of the setled covenant is a means of confirming those that are already converted: Neither is it much against us that the Word is preached to the reprobate; for the preaching of the Word is considered either in it selfe,1 and actu primo, and so it is a mark of the visible Church.2 Or. 2. As it is effectuall by the Spirit of Jesus, and actu secundo, and so it is an essentiall marke of the true Church and lively body of Christ, according to that cited by Whittaker, Calvin, Willet, Paraeus, Beza, Vrsine, Bucanus, and our Divines, John 1•. 3My Sheepe heare my voyce. Hence observe a vile Doctrine of Separatists, holden also by Socinians and Arrainians, as Episcopius, the Belgicke Remonstrants, Socinus, the Raccovian Catechise, and •heophil. Nicolaides, That all gifted persons may preach publikely, 4and that there is no nec•ssity of c•lling of Pastors by the Presbytery, so doe they teach, That there can be no lawfull Pastors now after the Apostacy of of Antichrist, till t•ere be a constitute Church of believers to choose them, or a ⟨p. 109⟩flocke to them to watch over. And therefore conversion is ordinarily wrought (say they) by private Christians, that have the gift to p•ophecy publikely, and yet are not Pastours; for private Christians doe gather the Church (say they) Pastours doe not ordinarily convert, they do only confirme the church of Saints already converted. Against which we say.5 The new Testament of Christ telleth us of no officers to preach in Christs name, for the perfecting of the Saints, the worke of the Ministry, edifying of the body of Christ,6 but Pastors and Doctors,
3. Those to whom Christ giveth power of public teaching,1 to those he giveth power of Baptizing, Mat. 28. 18, 19. and sendeth them as his Father sent him.
3. Those to whom Christ giveth power of publick teaching,1 to those he giveth power of Baptizing, Mat. 28. 18, 19. and sendeth them as his Father sent him.
4. How shall they preach except they be sent? 1Rom. 10. 14. Sending in the Apostolic Church was by praying and the laying on of the hands of the Presbytery, 1 Tim. 4. 14.
4. How shall they preach except they be sent? 1Rom. 10. 14. Sending in the Apostolike Church was by praying and the laying on of the hands of the Presbytery, 1 Tim. 4. 14.
5. There is nothing more ordinary then that Pastors as Pastors,1 and by virtue of their pastoral office convert souls.2 1. Faith is begotten by hearing a sent preacher, Rom. 10. 14, 15. Ministers by whom we believe, 1 Cor. 3. 9. by them we receive the Spirit by the hearing of Faith, Gal: 3. 2. 2.3 People are begotten over a•aine by them, as by spiritual fathers and mothers, 1 Cor. 4. 15. Gal: 4. 19. 3.4 Pastors are the [Greek or Hebrew], wooers and under-suitors to gain the Brides consent, to marry the lovely Bridegroom Christ Jesus, Joh. 2. •9 2 Cor: 11. 2, 3. 4.5 Their Word is the savour of life unto life unto some, and the savour of death unto death unto others, 2 Cor. 2. 16. They are to preach with all gentleness, waiting if God peradventure will give repentance to the gain-sayers, 2 Tim: 2. 24, 25, 26. 5.6 They are Ambassadors in Christs steed, beseeching men to be reconciled unto God, a Cor: 5. 20. 6.7 The weapons of their ⟨p. 110⟩warfare are mighty through God to fling down strong holds (of unbelief) to cast down imaginations, and every high thing, that exalteth it self against the knowledge of God, and to bring unto captivity every thought to the obedience of Christ, 2 Cor: 10. 4, 5. and so they are to pull men out of the hands of Satan. 7.8 They are to seek the Lords Sheep, Ezek. 34 4. Hence the object and matter that a Pastor is to work on as a Pastor, is unbelievers, unborn men, gain-sayers, proud, disobedient, keeping strong holds against Christ: So the nature of the Pastors office is to open the eyes of the blind, to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, Act: 26. 18. and this evidently evinceth, that the visible and rightly constitute Church, where God hath erected a Ministry is a number of blinded sinners in Satan's power, and in the power of darkness for the most part, while God by a Ministry delivers them, suppose they profess the Faith. It is also a Doctrine unknown to the Word of God, that the Church of Christ is gathered and edified formally as a Church without Christs Ministers that are sent to gain the consent of the Bride to marry the Bridegroom Christ.
5. There is nothing more ordinary then that Pastors as Pastors,1 and by vertue of their pastorall office convert soules.2 1. Faith is begotten by hearing a sent •reacher, Rom. 10. 14, 15. Ministers by whom we beleeve, 1 Cor. 3. 9. by them we receive the Spirit by the hearing of Faith, Gal: 3. 2. 2.3 People are begotten over a•aine by them, as by spirituall fathers and mothers, 1 Cor. 4. 15. Gal: 4. 19. 3.4 Pastors are the 〈non-Latin alphabet〉, wooers and under-suters to gaine the Brides consent, to marry the lovely Bridegroome Christ Jesus, Joh. 2. •9 2 Cor: 11. 2, 3. 4.5 Their Word is the savour of life unto life unto some, and the savour of death unto death unto others, 2 Cor. 2. 16. They are to preach with all gentlenesse, waiting if God peradventure will give repentance to the gain-sayers, 2 Tim: 2. 24, 25, 26. 5.6 They are Embassadours in Christs steed, beseeching men to be recon•iled unto God, a Cor: 5. 20. 6.7 The weapons of their ⟨p. 110⟩warfare are mighty through God to fling downe strong holds (of unbeliefe) to cast downe imaginatims, and every high thing, that exalteth it selfe against the knowledge of God, and to bring unto captivity every thought to the obedience of Christ, 2 Cor: 10. 4, 5. and so they are to pull men out of the hands of Satan. 7.
It is also unknown to Scripture that Prophets are no Pastors, and have no power of the pastoral calling or s•ales of the Covenant, Should those be the ordinary officers of Christ that gather sinners in to Christ, and convert to the Faith of Jesus men dead in sins and trespasses, who yet are neither Pastors nor Doctors sent by Christ and his Church.
It is also unknown to Scripture that Prophets are no Pastors, and have no power of the pastorall calling or s•ales of the Covenant, Should those bee the ordinary officers of Christ that gather sinners in to Christ, and convert to the Faith of Jesus men dead in sins and trespasses, who yet are neither Pastours nor Doctours sent by Christ and his Church.
The author
Samuel Rutherford 1600?–1661
PuritansScotland
Scottish theologian and commissioner to the Westminster Assembly.
. the Priesthood was bought and sold, Caiaphas was High-priest
⟨p. 105⟩
that yeare: By Gods Law the High-Priest should have continued so all his life. All this being true, then a Church is a right constitute Church, where the cleane and uncleane are mixed.
Eph. 4. 11, 12
.
〈…〉 Nicola•des Tract. de 〈…〉 cap. 1. p. 144. & ib 〈…〉 Separat. co•fess art. 34, 35. p. 25.
5Pastors as pastors conve•t ••en to […]Pastors as pastors conve•t ••en to 〈…〉
They are to seeke the Lords Sheep, Ezek. 34 4. Hence the object and matter that a Pastor is to worke on as a Pastor, is unbelievers, unborne men, gain-sayers, proud, disobedient, keeping strong holds against Christ: So the nature of the Pastors office is to open the eyes of the blinde, to turne them from darknesse to light, and from the power of Satan unto God, that they may receive forgivenesse of sinnes, Act: 26. 18. and this evidently evinceth, that the visible and rightly constitute Church, where God hath erected a Ministery is a number of blinded sinners in Satans power, and in the power of darknesse for the most part, while God by a Ministery delivers them, suppose they professe the Faith. It is also a Doctrine unknowne to the Word of God, that the Church of Christ is gathered and edified formally as a Church without Christs Ministers that are sent to gaine the consent of the Bride to marry the Bridegroome Christ.
