A57969:666
The due right of presbyteries, or, A peaceable plea for the government of the Church of Scotland ... by Samuel Rutherfurd ...
London: printed by E. Griffin for Richard Whittaker and Andrew Crook, 1644
Title page typeset from the transcription.
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.
Answ. When Paul is here speaking of the Economy of Gods house, it is not consonant to the Text, that he would instruct Timothy of the wages due to the Emperor Nero, and yoice the Emperor in one verse, with the Pastor and the Doctor labouring in the word and doctrine, and prove from the Law that the mouth of Nero should not be muzzled. Nor doth the Word give this word [Greek or Hebrew], to Magistrates, but some higher stiles, calling them [Greek or Hebrew], Tit. 3. 1. Principalities and powers, Rom. 13. 1. Secondly, this Text would prove that double wages were due to Paul above Nero the Emperor, and that Pastors are more to be honoured then Emperors and Kings. Thirdly, the Text speaks clearly of two parallel species of 1Elders in the Church, but the Magistrate is no parallel line with preaching Elders.
Answ. When Paul is here speaking of the Oeconomy of Gods house, it is not consonant to the Text, that he would instruct Timothy of the wages due to the Emperour Nero, and yoice the Emperour in one verse, with the Pastor and the Doctor labouring in the word and doctrine, and prove from the Law that the mouth of Nero should not be muzled. Nor doth the VVord give this word 〈non-Latin alphabet〉, to Magistrates, but some higher stiles, calling them 〈non-Latin alphabet〉, Tit. 3. 1. Principalities and powers, Rom. 13. 1. Secondly, this Text would prove that double wages were due to Paul above Nero the Emperour, and that Pastors are more to bee honoured then Emperours and Kings. Thirdly, the Text speaks clearly of two parallel species of 1Elders in the Church, but the Magistrate is no parallel line with preaching Elders.
Answ. Didoclavius observeth, that Deacons are never called Rulers, but distinguished from them, Rom. 12. 8. Secondly, the well ruling here taketh up the half of the Pastors Office, and all that belongeth thereunto, except labouring in the word and doctrine; as to receive accusations against an Elder, to judge and govern with the Pastor, to visit the sick, to exhort and rebuke in a judicial way; but to serve Tables, and to take care of the poor only, is the least and most inferior part of well-governing ⟨p. 149⟩of Gods house, and is but a care for their bodies: Whereas to rule well, is an Ecclesiastical Magistracy, to go in and out before Gods people, to watch for their souls, as those which must give an account, Hebr. 13. 17. 1 Thess. 5. 12. The Deacon careth for the body only, and the Deacon, that Bilson and others would have with him, is neither in this place, nor in all Gods Word, as we shall hear.
Answ. Didoclavius observeth, that Deacons are never called Rulers, but distinguished from them, Rom. 12. 8. Secondly, the well ruling here taketh up the halfe of the Pastors Office, and all that belongeth thereunto, except labouring in the word and doctrine; as to receive accusations against an Elder, to judge and governe with the Pastor, to visit the sicke, to exhort and rebuse in a judiciall way; but to serve Tables, and to take care of the poore onely, is the least and most inferiour part of well-governing ⟨p. 149⟩of Gods house, and is but a care for their bodies: VVhereas to rule well, is an Ecclesiasticall Magistracy, to goe in and out before Gods people, to watch for their soules, as those which must give an accompt, Hebr. 13. 17. 1 Thess. 5. 12. The Deacon careth for the body onely, and the Deacon, that Bilson and others would have with him, is neither in this place, nor in all Gods VVord, as we shall heare.
Ans. Surely these who have laboured in the Word and Doctrine, and spent their strength in painful preaching, and now, in old age, rule well, cannot in reason be thought worthy of less honour and wages, then preaching Elders, but above them, as emeriti milites are not to be degraded: and if they have never laboured in the Word and Doctrine, they being Bishops, by office, must be dumb dogs, and worthy of no honour at all. 2. They cannot rule well, as Pastors, and yet be dumb, and not labour in the word. 3. The Text speaketh not of Elders, aetate, by age, but of Elders, Officio, by office, who labour, as work-men in a vineyard, v. 18.
Ans. Surely these who have laboured in the Word and Doctrine, and spent their strength in painefull preaching, and now, in old age, rule well, cannot in reason bee thought worthy of lesse honour and wages, then preaching Elders, but above them, as emeriti milites are not to be degraded: and if they have never laboured in the Word and Doctrine, they being Bishops, by office, must be dumb dogs, and worthy of no honour at all. 2. They cannot rule well, as Pastors, and yet be dumbe, and not labour in the word. 3. The Text speaketh not of Elders, aetate, by age, but of Elders, Officio, by office, who labour, as work-men in a vineyard, v. 18.
Answ. Didoclavius answereth, that then all that live holily, should have stipend, as workmen; and certainly if Paul had spoken nothing of these who labour in the word and Doctrine, yet the Text doth hold forth that these who rule well, and do not labour in the Word and Doctrine are worthy of honour; for the comparative here, or superlative degree, doth well infer the positive degree. But 1. Ministers shall be worthy of honour, though they preach not. 2. The arguments which I brought, to prove, and that undeniably, that there be two sorts of Elders, in the Text fight against this sense, which inferreth that their is but one sort of preaching Elders here, to whom double honour is due, for two respects, to wit, holiness of life, and painful preaching. 3. Holiness of life in all Gods Word, is never expressed by well governing, which is a work of a public Church-officer, as is clear. Rom. 12. 8. 1 Thess. 5. 12. 13. holiness of life is common to all private Christians, yea and to women, who cannot rule, nor rule well.
Answ. Didoclavius answereth, that then all that live holily, should have stipend, as workmen; and certainly if Paul had spoken nothing of these who labour in the word and Doctrine, yet the Text doth hold forth that these who rule well, and doe not labour in the Word and Doctrine are worthy of honour; for the comparative here, or superlative degree, doth well inferre the positive degree. But 1. Ministers shall bee worthy of honor, though they preach not. 2. The arguments which I brought, to prove, and that undeniably, that there be two sorts of Elders, in the Text fight against this sense, which inferreth that their is but one sort of preaching Elders here, to whom double honor is due, for two respects, to wit, holinesse of life, and painfull preaching. 3. Holinesse of life in all Gods Word, is never expressed by well governing, which is a worke of a publick Church-officer, as is cleare. Rom. 12. 8. 1 Thess. 5. 12. 13. holinesse of life is common to all private Christians, yea and to women, who cannot rule, nor rule well.
Answ. That is not concluded, which is in question; for the assumption should be, but your Elders ought to have no wages, and are worthy of no honour,) and the assumption is onely de facto, (they have none) 2. This argument might prove that a noble man, called to be a Minister, if he should take no stipend, were not a lawful Minister; and Paul then was no lawful pastor, at Corinth, because he refused stipend; but stipend is due to both Pastor and Elder, and in the case of scandal, it is due to neither of them, hic & hunc.
Answ. That is not concluded, which is in question; for the assumption should be, but your Elders ought to have no wages, and are worthy of no honour,) and the assumption is onely de facto, (they have none) 2. This argument might prove that a noble man, called to be a Minister, if he should take no stipend, were not a lawfull Minister; and Paul then was no lawfull pastor, at Corinth, because hee refused stipend; but stipend is due to both Pastor and Elder, and in the case of scandall, it is due to neither of them, hic & hunc.
Answ. Though there be two sort of Elders here, it doth not follow that there be two sorts of Bishops: and it is not proved because Elder and Bishop are not proved to be synonyma from the alleged places, genus & species, as a living Creature and a man are not synonyma, but have different definitions. Gladius & ensis have the same definitions, as a man and a discoursing creature are synonyma. An Elder is a general, and a Bishop a sort of Elder, and an Apostle is an Elder, and so Peter termeth himself, 1 Pet. 5. 1. an Elder: •u• Divines say that a preaching Elder, and a Bishop are synonyma, one and the same, and synonyma non faciunt mum•rum, as Gladius & Ensis: but they never taught that an Elder in general and a Bishop, are synonyma and the same, nor do the places, Acts 20. Tit. 1. prove it; for if they be all preaching Elders, to whom Paul preached at Ephesus, Acts 20. as the Text seemeth to make them, Acts 20, 28, 29. then the Elders that Paul called for v. 17. are preaching Elders, and the same with Bishops v. 28. and Tit. 1. Paul willeth Titus to ordain Elders, that is, both preaching & ruling Elders, and there he giveth an instance in preaching Elders, or Bishops, and showeth what sort of men Bishops should be. 2. If there be two sorts of Elders, 1 Tim. 5. 17. then should there be two sorts of Bishops; ⟨p. 151⟩I distinguish the proposition, then are there two sorts of preaching Bishops, I deny the proposition in this sense, but if the meaning be, there be two species of Bishops, or Overseers, one ruling Overseers, and another preaching Bishops, we shall not contend for the word, if we agree upon the thing, though I much doubt, if the ruling Elder in the Scripture, come under the name of Bishop or [Greek or Hebrew]. 3. This objection falleth under the stroke of the arguments proving that there be two sorts of Elders in this Text, and how they can be answered, I know not.
Answ. 1. I deny the major proposition; for then, because the Scripture saith not, an Apostle should be blameless, the husband of one wife, vigilant, sober, and thus and thus, and an Evangelist should be thus and thus, and a prophet should be thus and thus qualified, therefore Apostles, Evangelists, Prophets, are not in Scripture. It is true these were but temporal offices, yet it is enough to take off and break the argument, for these temporary offices, must be no less warranted, by the word, except they be unlawful, then the offices that are of perpetual endurance. 2. I distinguish the major proposition, That office is not in Scripture, whose characters are not in Scripture, neither in one particular place, expressly and [Greek or Hebrew], it is not true; for baptism: in no one place is so expressly set down in Scripture, from all its Characters in particular, as is the Supper of the Lord, which is described, Mat. 26. Luk. 22. Mark. 14. 1 Cor. 11. in the Elements, sacred actions, prayer, consecration, words of institution, efficient, form, end, gesture, &c. Yet is baptism for that not excluded from the class and number of Gods ordinances and seals, or, that office is not in Scripture whose Characters are not in Scripture, nether in divers places of Scripture, nor by good consequence, and lawful analogy with other its fellow offices, that I yield willingly: but now the assumption is false: for as baptism by analogy is described in many ⟨p. 152⟩of its Characters, as prayer, consecration of the Elements, end &c. when the Supper of the Lord is described, making a just proportion betwixt baptism and the other Sacrament, and by other places of Scripture, so is the ruling Elder in his characters described; when the Bishop his fellow-officer is described. 3. The assumption also is false; for the ruling Elder is described out of this Text. 1. negatively, that hence is gathered, by strong consequence, as is said, that he is an Elder who laboureth not in the Word and Doctrine. 2. He is described affirmatively, for an office is sufficiently described, when the specific acts thereof are set down, as a man is described when we say, he is a Creature who doth discourse, and make use of Reason; so is this Elder described, when we say it is his office to rule well,
Answ. Though there be two sort of Elders here, it doth not follow that there be two sorts of Bishops: and it is not proved because Elder and Bishop are not proved to be synonyma from the alledged places, genus & species, as a living Creature and a man are not synonyma, but have different definitions. Gladius & ensis have the same definitions, as a man and a discoursing creature are synonyma. An Elder is a generall, and a Bishop a sort of Elder, and an Apostle is an Elder, and so Peter tearmeth himselfe, 1 Pet. 5. 1. an Elder: •u• Divines say that a preaching Elder, and a Bishop are synonyma, one and the same, and synonyma non faciunt mum•rum, as Gladius & Ensis: but they never taught that an Elder in general and a Bishop, are synonyma and the same, nor doe the places, Acts 20. Tit. 1. prove it; for if they be all preaching Elders, to whom Paul preached at Ephesus, Acts 20. as the Text seemeth to make them, Acts 20, 28, 29. then the Elders that Paul called for v. 17. are preaching Elders, and the same with Bishops v. 28. and Tit. 1. Paul willeth Titus to ordaine Elders, that is, both preaching & ruling Elders, and there he giveth an instance in preaching Elders, or Bishops, and sheweth what sort of men Bishops should be. 2. If there be two sorts of Elders, 1 Tim. 5. 17. then should there be two sorts of Bishops; ⟨p. 151⟩I distinguish the proposition, then are there two sorts of preaching Bishops, I deny the proposition in this sense, but if the meaning be, there be two species of Bishops, or Overseers, one ruling Overseers, and another preaching Bishops, we shall not contend for the word, if we agree upon the thing, though I much doubt, if the ruling Elder in the Scripture, come under the name of Bishop or 〈non-Latin alphabet〉. 3. This objection falleth under the stroake of the arguments proving that there be two sorts of Elders in this Text, and how they can bee answered, I know not.
Answ. 1. I deny the major proposition; for then, because the Scripture saith not, an Apostle should be blameles, the husband of one wife, vigilant, sober, and thus and thus, and an Evangelist should be thus and thus, and a prophet should be thus and thus qualified, therefore Apostles, Evangelists, Prophets, are not in Scripture. It is true these were but temporall offices, yet it is enough to take off and breake the argument, for these temporary •ffices, must be no lesse warranted, by the word, except they be unlawfull, then the offices that are of perpetuall indurance. 2. I distinguish the major proposition, That office is not in Scripture, whose characters are not in Scripture, neither in one particular place, expresly and 〈non-Latin alphabet〉, it is not true; for baptism: in no one place is so expresly set downe in Scripture, from all its Characters in particular, as is the Supper of the Lord, which is described, Mat. 26. Luk. 22. Mark. 14. 1 Cor. 11. in the Elements, sacred actions, prayer, consecration, words of institution, efficient, forme, end, gesture, &c. Yet is baptisme for that not excluded from the classe and number of Gods ordinances and seales, or, that office is not in Scripture whose Characters are not in Scripture, nether in divers places of Scripture, nor by good consequence, and lawfull analogy with other its fellow offices, that I yeeld willingy: but now the assumption is false: for as baptisme by analogy is described in many ⟨p. 152⟩of its Characters, as prayer, consecration of the Elements, end &c. when the Supper of the Lord is described, making a just proportion betwixt baptisme and the other Sacrament, and by other places of Scripture, so is the ruling Elder in his characters described; when the Bishop his fellow-officer is described. 3. The assumption also is false; for the ruling Elder is described out of this Text. 1. negatively, that hence is gathered, by strong consequence, as is said, that he is an Elder who laboureth not in the Word and Doctrine. 2. Hee is described affirmatively, for an office is sufficiently described, when the specifick acts thereof are set downe, as a man is described when wee say, hee is a Creature who doth discourse, and make use of Reason; so is this Elder described, when wee say it is his office to rule well, 1 Tim. 5. 17.
