A57976:335
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 ...
London: printed for John Bartlet, 1642London: printed for Iohn Bartlet, 1642
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.
7. Consideration. A collateral and sister-Church, such as Rome ever was, is not said to separate from another; the lesser separateth alway from the greater, the member from the body. Where there is a schism, sister-Protestant Churches then cannot be said to separate one from another, nor can the crime of schism here be more objected to us then to Rome, but rather to Rome separating from Orthodox and right believing Rome.
7. Consideration. A collaterall and sister-Church, such as Rome ever was, is not said to separate from another; the lesser separateth alway from the greater, the member from the body. Where there is a schisme, sister-Protestant Churches then cannot be said to separate one from another, nor can the crime of schisme here be more objected to us then to Rome, but rather to Rome separating from Orthodoxe and right beleeving Rome.
8. Consideration. We separate not from men but errors. 2. We separate from Papism kindly, properly and totally: from Christian Articles in no sort. 3. From points of truth sewed and engraven with Popery only by accident, breaking the thread and needle that sowed them together.
8. Consideration. We separate not from men but errours. 2. We separate from Papisme kindly, properly and totally: from Christian Articles in no sort. 3. From points of truth sewed and engraven with Popery only by accident, breaking the thread and needle that sowed them together.
But as concerning the other point. We see not how we are to separate from the reformed Churches,1 as Ainsworth saith, and how M. Jacob saith, Our reformed Divines cannot satisfy the objection that Calvin and Luther, and Zuinglius, who had their ordination and calling to be Pastors from the Church of Rome, and so from Antichrist, and so our Ministers having ordination and calling from Ministers, who had their calling from Antichrist cannot be lawful Ministers, nor our Church a true Church, seeing it wanteth a true Ministry, except we say with them, they had their calling essentially from the suffrages and consent of the Church of believers, who have power to ordain Ministers, and power to depose and excommunicate them if need be. But I answer, this power is in the back of the Bible, and amongst unwritten traditions, not in the holy Oracles of the old or new Testament. Hence I will speak a word of the calling of our reformers. 2. of the Church of Rome,