A57976:857
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.
howbeit to Gods Church, for whose good he did fight the battles of the Lord, it was a special favour flowing from God in Christ, as our Divines say that creation (which in it self is a common favour to all) is a mean in the execution of the Decree of Election to the children of God.
howbeit to Gods Church, for whose good he did fight the battels of the Lord, it was a speciall favour flowing from God in Christ, as our Divines say that creation (which in it selfe is a common favour to all) is a meane in the execution of the Decree of El•ction to the children of God.
3. Conclusion. 1Hence our Divines say, that kingly authority is the same ordinance of God essentially considered in the heathen Princes,2 as in Christian Kings, as Cartwright and others say.3 Neither doth it follow as our unlawful Canons teach, That the Christian Kings ⟨p. 296⟩now have that same power in Causes Ecclesiastical, which the godly Kings amongst the Jews, as David and Solomon had: •or David and Solomon were Prophets as well as Kings, and had power to pen Canonic Scripture, and to prophesy, which power in Ecclesiastic causes no King now can have. Neither doth it follow which Whytgift saith,4 that we give no more authority to the Christian Magistrate in the Church of Christ then to the great Turk. Our Divines say, and that with good warrant, that the kingly power as kingly, is one and the same in kind in heathen Nero, and in Christian Constantine, As a heathen man is as essentially a father to his own children, and a husband to his own wife, and a King to his own subjects; as a Christian man is a father, husband, and king to his own children, wife, and subjects. Neither doth Christianity superadd, and give of new any kingly power to a King, because he is now become by Gods grace of a Heathen King, a Christian King, Christianity addeth indeed a new obligation to employ his kingly power, which he had full and entire before, now in its exercise and use to more regal and kingly acts, as to take care that the Gospel be soundly preached, the Sacraments and discipline of the Church kept pure, and heretics punished according to that, he to whom much is given, from him much shall be required: But the same King, while he was a heathen King, had the same kingly power and authority to perform these regal acts; but being yet a heathen, he wanted [Greek or Hebrew] supernaturalis, a supernatural or real and physical power to perform these acts; now this power which he wanted before he heard of the Gospel and believed in Christ, was not a kingly authority, for then he should not have been a complete Heathen King before, which is against Gods word, commanding obedience to heathen Kings,