A57969:675
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. 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. 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 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,
he is a [Greek or Hebrew], and a government which Christ hath [Greek or Hebrew] instituted in the body, 1 Cor. 12. 28. and he is Rom. 12. 4. an Organ and member of Christs body, whose office it is to rule, [Greek or Hebrew] with diligence, Rom. 12, 8.
hee is a 〈non-Latin alphabet〉, and a government which Christ hath 〈non-Latin alphabet〉 instituted in the body, 1 Cor. 12. 28. and he is Rom. 12. 4. an Organ and member of Christs body, whose office it is to rule, 〈non-Latin alphabet〉 with diligence, Rom. 12, 8.
Ans. If this be strong, you have not, 1 Tim. 3. the particulars of the pastoral teaching, but only the generals, a Bishop must be apt to teach. Yet in other places we have the particulars, a• instructing, rebuking, confuting, convincing; so what ever the Scripture saith of the preaching Elders ruling, that same is saith of the ruling Elders ruling, seeing the ruling Elder is the assistant officer to help the preaching Elder, and both of them with the Doctor are to rule the House of God.
Ans. If this be strong, you have not, 1 Tim. 3. the particulars of the pastorall teaching, but onely the generals, a Bishop must be apt to teach. Yet in other places we have the particulars, a• instructing, rebuking, confuting, convincing; so what ever the Scripture saith of the preaching Elders ruling, that same is saith of the ruling Elders ruling, seeing the ruling Elder is the assistant officer to help the preaching Elder, and both of them with the Doctor are to rule the House of God.
Answ. This connection may well be denied, and it is said well by one; The ruling Elder solùm regit, doth onely governe, sed non solus regit, but he doth not govern his alone, but with the Pastor and Doctor. From these things I infer that as this is not a good consequence, Mat. 26. Luk. 22. Mark. 14. the Spirit of God doth set down the Lords Supper in all its materials, and passeth over Baptism in silence, and goeth to another subject; ⟨p. 153⟩Ergo, Baptism is not the other Sacrament of the New Testament so neither is this a good consequence, (Paul, 1 Tim. 3. Describeth the Bishop, and over skippeth the ruling Elder, passing to the Deacon; Ergo, the ruling Elder is not an Ordinance of God) for while he describeth the Bishop, he teacheth what an one, both the Doctor, and ruling Elder should be, by clear analogy, and it had been superfluous for the Holy Ghost to say more, then he doth. And by this we may answer to what is tenthly objected, The ruling Elder is omitted in Christs roll, Eph. 4. 11. Ergo, there is no such officer. Answ. It followeth in no sort negatively, from one particular place of Scripture, Rev. 1. It is said only God hath made us Kings and Priests unto God; Ergo, he hath not made us Prophets also, the contrary is, Isaiah. 54. 13. Joh. 6. 45. so because, It is life eternal to know the Father, and the Son, Joh. 17. Socinians collect; Ergo, the holy spirit is not God, because no mention is made of him, in this place. 2. In this place Paul enumerateth offices necessary rather for planting Churches, then for ruling Churches already constituted and planted: Miracles and Tongues are ad benè esse; Elders and Deacons are not named here, because they are for the leading on of the Church, and the body already set up in a visible frame, and therefore reckoned out,
only Bishops and Deacons are mentioned, and governments, and Elders ruling well •mitted; and also all the extraordinary officers are omitted, and yet mentioned, 1 Cor. 12. 18, 29. and Miracles, Tongues, Deacons, Governments are omitted, Eph. 4. 11. and, 1 Tim. 5. 17. Preachers, Rulers, Doctors are expressed, Deacons and extraordinary officers, Apostles, Evangelists, &c. passed over in silence:
onely Bishops and Deacons are mentioned, and governments, and Elders ruling well •mitted; and also all the extraordinary officers are omitted, and yet mentioned, 1 Cor. 12. 18, 29. and Miracles, Tongues, Deacons, Governments are omitted, Eph. 4. 11. and, 1 Tim. 5. 17. Preachers, Rulers, Doctors are expressed, Deacons and extraordinary officers, Apostles, Evangelists, &c. passed over in silence:
Ans. All dependeth upon this false proposition; To these only are the keys of jurisdiction, and power of binding and loosing given, to whom the keys of knowledge are given,) for though the one key work nothing without the other, yet the proposition is not from this made good, for the key of knowledge, and the power of pastoral preaching is given, uni subjectivè, non unitati nisi objectivè, to one man as to the subject, and to the Church, for her salvation and good, as for the end and object; and the Pastor being once ordained a Pastor, may use these Keys, quoad specificationem independently, for he may preach mercy and wrath, not waiting the Churches suffrages, Et potestas clavium quoad jurisdictionem data •st ecclesiae & subjectivè & objectivè, & data est non uni, sed unitati: but the power of the keys, in censures, for binding and loosing is given to no one mortal man, but to the Church, both as to the subject, and the object. I mean the Ministerial Church; and not one man Pastor, Pope, o• prelate may use the Keys, the Church hath them, and can only validly use them.
Ans. All dependeth upon this false proposition; To these only are the keyes of jurisdiction, and power of binding and loosing given, to whom the keyes of knowledge are given,) for though the one key worke nothing without the other, yet the proposition is not from this made good, for the key of knowledge, and the power of pastorall preaching is given, uni subjectivè, non unitati nisi objectivè, to one man as to the subject, and to the Church, for her salvation and good, as for the end and object; and the Pastor being once ordained a Pastor, may use these Keyes, quoad specificationem independently, for hee may preach mercy and wrath, not waiting the Churches suffrages, Et potestas clavium quoad jurisdictionem data •st ecclesiae & subjectivè & objectivè, & data est non uni, sed unitati: but the power of the keyes, in censures, for binding and loosing is given to no one mortall man, but to the Church, both as to the subject, and the object. I meane the Ministeriall Church; and not one man Pastor, Pope, o• prelate may use the Keyes, the Church hath them, and can onely validly use them.
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.
Answ. This connexion may well be denied, and it is said well by one; The ruling Elder solùm regit, doth onely governe, sed non solus regit, but he doth not govern his alone, but with the Pastor and Doctor. From these things I infer that as this is not a good consequence, Mat. 26. Luk. 22. Mark. 14. the Spirit of God doth set downe the Lords Supper in all its materialls, and passeth over Baptisme in silence, and goeth to another subject; ⟨p. 153⟩Ergo, Baptisme is not the other Sacrament of the New Testament so neither is this a good consequence, (Paul, 1 Tim. 3. Discribeth the Bishop, and over skippeth the ruling Elder, passing to the Deacon; Ergo, the ruling Elder is not an Ordinance of God) for while hee describeth the Bishop, he teacheth what an one, both the Doctor, and ruling Elder should be, by cleare analogy, and it had beene superfluous for the Holy Ghost to say more, then he doth. And by this wee may answer to what is tenthly objected, The ruling Elder is omitted in Christs roll, Eph. 4. 11. Ergo, there is no such officer. Answ. It followeth in no sort negatively, from one particular place of Scripture, Rev. 1. It is said onely God hath made us Kings and Priests unto God; Ergo, he hath not made us Prophets also, the contrary is, Esai. 54. 13. Ioh. 6. 45. so because, It is life eternall to know the Father, and the Sonne, Joh. 17. Socinians collect; Erge, the holy spirit is not God, because no mention is made of him, in this place. 2. In this place Paul ennumerateth offices necessary rather for planting Churches, then for ruling Churches already constituted and planted: Miracles and Tongues are ad benè esse; Elders and Deacons are not named here, because they are for the leading on of the Church, and the body already set up in a visible frame, and therefore reckoned out, Rom. 12. 4. 8. 1 Cor. 12. 28. and consider, I pray you, how uncertaine and lubrick a way it is to pin Gods Spirit, and to fetter him to any one place in his enumerations, Behold, Rom. 12. 8▪ all the ordinary officers are expressed, and yet Apostles, Evangelists, Miracles, Tongues are omitted, all which are ennumerated, 1 Cor. 12 28, 29. yet are specifick acts of Prophets, Teachers omitted, 1 Cor. 12. at lest onely spoken of in generall under the notion of hearing, seeing, walking, and Rom. 12. they be more particularly set downe. And 1. Tim. 3. Phil. 1. 1.
