A57969:690
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. This obligeth the opponent, to teach, what is meant by governors, whether Magistrates, but these be not an office in Christs Body as is here said, Rom. 12. 4. and 1 Cor. 12. 14, 15. or do they mean masters of families? but these be parts of heathen societies, as well as of Christian, and a Family as it is such, is not the Church. 3. Nor can he mean here of Preachers, for Rom. 12. 8. 1 Cor. 12. 28. the exhorter and the ruler with diligence, the Teacher, and Prophet, and governments are clearly differenced, as different organs of the body, Eye, Ear, Hand, Foot, 1 Cor. 12. 14, 15. Rom. 12. 4. nor (4) can they understand Rulers in general: for, a genus, a general doth not exist, or have actual subsistence, but in some determinate species; as a living Creature doth not subsist but in man, or in some specific nature of Birds and Beasts: now God is said to place these governments in the body, 1 Cor. 12. 28. even as the Eye, and Ear and Hand are seated in the body, 1 Cor. 12. 16, 17, 18. Now as a general Eye, or an Organ in general is not placed in the body, but such a determinate Organ, an Eye, an Ear, an Hand, a Foot; so neither hath the wisdom of Christ appointed a governor in general, and left it to the Churches discretion to specify what this governor shall be, whether a Prelate, a Pastor, a ruling Elder: but as God hath not set Teachers in the body in general, but he hath placed such and such species, Apostles, not Popes, Evangelists, not Cardinals; so must he have determined such and such Governors, ruling Elders, rather then a certain Creature named a Diocesan prelate, an uncouth beast in the holy Scripture.
Answ. This obligeth the opponent, to teach, what is meant by governors, whether Magistrates, but these be not an office in Christs Body as is here said, Rom. 12. 4. and 1 Cor. 12. 14, 15. or doe they meane masters of families? but these be parts of heathen societies, as well as of Christian, and a Family as it is such, is not the Church. 3. Nor can hee meane here of Preachers, for Rom. 12. 8. 1 Cor. 12. 28. the exhorter and the ruler with diligence, the Teacher, and Prophet, and governments are clearely differenced, as different organs of the body, Eye, Eare, Hand, Foote, 1 Cor. 12. 14, 15. Rom. 12. 4. nor (4) can they understand Rulers in generall: for, a genus, a generall doth not exist, or have actuall subsistence, but in some determinnate species; as a living Creature doth not subsist but in man, or in some specifick nature of Birds and Beasts: now God is sayd to place these governments in the body, 1 Cor. 12. 28. even as the Eye, and Eare and Hand are seated in the body, 1 Cor. 12. 16, 17, 18. Now as a generall Eye, or an Organ in generall is not placed in the body, but such a determinat Organ, an Eye, an Eare, an Hand, a Foot; so neither hath the wisdome of Christ appointed a governor in generall, and left it to the Churches discretion to specifie what this governour shall be, whether a Prelate, a Pastor, a ruling Elder: but as God hath not set Teachers in the body in generall, but hee hath placed such and such species, Apostles, not Popes, Evangelists, not Cardinalls; so must hee have determined such and such Governors, ruling Elders, rather then a certaine Creature named a Diocesan prelate, an uncouth beast in the holy Scripture.
A very Jesuit, Salmeron, saith, by the two Elders he meaneth, 11 Tim. 5. 17. (apertè sermonem esse de presbyteris & Episcopis) of Elders and Pastors, and with that of Ambrosius, which we all know to be ruling Elders, who were out of use in the Church, by the negligence, or rather by the pride of preaching Elders, forte Doctorum d•sidiâ, aut magis superbiâ; and we are not to think, Chrysostom was ignorant of his mother Tongue, and he findeth 1 Tim. 5. 17. two sorts of Elders in this place, and a popish Expositor Estius, porrò manefeste Colligitur ex hac sententia, fuisse, etiam apostolorum tempore, quosdam in ecclesia presbyteros, qui & benè praeessent, & duplici honore digni essent, nec tamen labotarent ⟨p. 156⟩in verbo & Doctrinâ, neque id hodierni sectarii negant; and all the heresy that he layeth on Calvin, in this point, is that Calvin maketh these lay-men; And Estius maketh a question what these Elders were, whether they be the Cardinals, which the pope hath, or the Canonical Elders, which their Bishops use as councillors in grave matters, or Elders which rule well, and labour not in the Word and Doctrine, such as were in the Apostles time, or rather such as did help the Bishops in offering sacrifice, and in administrating the Sacraments; or if they be such as rule the people, but cannot preach, such as Alipius and Val•rius were in Augustine's time; so Estius knoweth not what these Elders be, but inclineth to make them elders to the Apostles, in the administration of the Sacraments.
A very Jesuite, Salmeron, saith, by the two Elders hee meaneth, 11 Tim. 5. 17. (apertè sermonem esse de presbyteris & Episcopis) of Elders and Pastors, and with that of Ambrosius, which wee all know to be ruling Elders, who were out of use in the Church, by the negligence, or rather by the pride of preaching Elders, forte Doctorum d•sidiâ, aut magis superbiâ; and we are not to thinke, Chrysostom was ignorant of his mother Tongue, and hee findeth
Answ. There is no better consequence in this, to say, he speaketh of divers gifts; Ergo, he speaketh not of divers offices, then to say, he speaketh of divers faculties and abilities in the natural body, as of an ability of seeing, hearing; Ergo, he acknowledgeth not divers members with divers offices, as the Eye to see, the E•re to hear, yea the contrary is rather a good consequence; and the Text is clear that he speaketh of divers offices, v. 4. for as we have many members in one body, and all members have not the same office. So we being many, are one body, in Christ, and every one members, one of another. Yea the Text holdeth forth these five to us to be distinctly considered. 1. That the Church is one body organical, having divers members. 2. That there be divers gifts of the spirit in this body, as is clear, Rom. 12. v. 3. 4, 5. (3) That there be divers offices, and places and functions in this body, which the Apostle excellently ⟨p. 157⟩divideth into two generals according to the necessities of the members of Christs body. Now in general this necessity is two fold, one respecting the soul, and for this, he hath ordained, [Greek or Hebrew] prophecy, and for the bodily necessity, [Greek or Hebrew]. Ministry and Service. v. 6. and v. 7. and these two having set down in abstracto, he cometh to divide them, in concreto, according to their several offices and functions, which
Answ. There is no better consequence in this, to say, he speaketh of divers gifts; Ergo, he speaketh not of divers offices, then to say, he speaketh of divers faculties and habilities in the naturall body, as of an hability of seeing, hearing; Ergo, hee acknowledgeth not divers members with divers offices, as the Eye to see, the E•re to heare, yea the contrary is rather a good consequence; and the Text is cleare that he speaketh of divers offices, v. 4. for as we have many members in one body, and all members have not the same office. So we being many, are one body, in Christ, and every one members, one of another. Yea the Text holdeth forth these five to us to be distinctly considered. 1. That the Church is one body organicall, having divers members. 2. That there be divers gifts of the spirit in this body, as is cleare, Rom. 12. v. 3. 4, 5
be four in the Text. | 1. The Teacher, or Doctor. v. 7. | 2. The Exhorter, or Pastor. v. 8. | 3. The ruler, or governing Elder. also •. 8. | 4. The Distributer, who is to show me •• on the poor, or the Deacon also. v. 8.
be foure in the Text. | 1. The Teacher, or Doctor. v. 7. | 2. The Exhorter, or Pastor. v. 8. | 3. The ruler, or governing Elder. also •. 8. | 4. The Distributer, who is to shew me •• on the poore, or the Deacon also. v. 8.
Then (4) the Apostle doth set down the several specific actions and operations of these offices, and that again
Then (4) the Apostle doth set downe the severall specifick actions and operations of these offices, and that againe
two ways. 1. in general. | 1. Prophesying. v. 6. | 2. Ministering. v. 7.
two wayes. 1. in generall. | 1. Prophecying. v. 6. | 2. Ministering. v. 7.
2. He setteth down the operations and specific actions of the
2. He setteth down the operations and specifick actions of the
four offices in particular, as | 1. Teaching, in the Doctor. v. 7. | 2. Exhorting, in the pastor. v. 8. | 3. Ruling in, the Elder. v. 8. | 4. Distributing, and showing mercy, in the Deacon. v. 8.
foure offices in particular, as | 1. Teaching, in the Doctor. v. 7. | 2. Exhorting, in the pastor. v. 8. | 3. Ruling in, the Elder. v. 8. | 4. Distributing, and shewing mercy, in the Deacon. v. 8.
Then (5) he setteth down the manner and holy qualification of these operations, and exercises of their offices; and that also two ways. 1. In general. 2. In the four particulars in
Then (5) he setteth downe the manner and holy qualification of these operations, and exercises of their offices; and that also two wayes. 1. In generall. 2. In the foure particulars in
general. | 1. In Prophesying; but how? according to the proportion of Faith v. 6. | 2. Ministering, and how? By being given or addicted to Ministering v. 7. 2. He setteth them down in four particulars, as | 1. The Doctor or Teacher, is to be in, or given to Teaching. v. 7. | 2. The pastor, is to be in Exhorting, Sedulous and painful. v. 8. | 3. The ruling Elder, to rule, [Greek or Hebrew] with diligence. v. 8. | 4. The Deacon is to distribute, and show mercy, on the Sick, poor, imprisoned, stranger, distracted, in simplicity, in Cheerfulness. v. 8.
generall. | 1. In Prophecying; but how? according to the proportion of Faith v. 6. | 2. Ministering, and how? By being given or addicted to Ministering v. 7. 2. He setteth them downe in foure particulars, as | 1. The Doctor or Teacher, is to be in, or given to Teaching. v. 7. | 2. The pastor, is to be in Exhorting, Sedulous and painefull. v. 8. | 3. The ruling Elder, to rule, 〈non-Latin alphabet〉 with diligence. v. 8. | 4. The Deacon is to distribute, and shew mercy, on the Sick, poore, imprisoned, stranger, distracted, in simplicity, in Chearefulnesse. v. 8.
Also though it be true, that one and the same man may both teach and exhort, and the comparison of the natural body doth not in all things hold, for one member cannot both be the eye to see, and the ear to hear, but both are here a sort of eye to the Church; yet hath Christ made the Pastor and the Doctor different. (It is needless to dispute, if they differ in nature, and if it be a confounding of Christs order, that one be both, when Christ hath given gifts for both to one man) for first, the Word of God doth difference them; secondly, we know that many have gifts to teach, who are but dull and weak to persuade and work upon the affection, as is observed amongst the Fathers. Augustine excelled in teaching and disputing, Chrysostom in exhorting. Salmeron observeth, that there Thomas Aquinas was 1eminent in informing the understanding, and Bonaventura excellent for moving the affections. And many are fitted to work on the affections, as Pastors, who are not able to teach as Doctors in the Schools. So hath Chrysostom and Theodoret observed upon these words, Rom. 12. 7, 8.
Also though it be true, that one and the same man may both teach and exhort, and the comparison of the naturall body doth not in all things hold, for one member cannot both be the eye to see, and the eare to heare, but both are here a sort of eye to the Church; yet hath Christ made the Pastor and the Doctor different. (It is needlesse to dispute, if they differ in nature, and if it be a confounding of Christs order, that one be both, when Christ hath given gifts for both to one man) for first, the VVord of God doth difference them; secondly, we know that many have gifts to teach, who are but dull and weake to perswade and worke upon the affection, as is observed amongst the Fathers. Augustine excelled in teaching and disputing, Chryostome in exhorting. Salmeron observeth, that there Thomas Aquinas was 1eminent in informing the understanding, and Bonaventura excellent for moving the affections. And many are fitted to worke on the affections, as Pastors, who are not able to teach as Doctors in the Schools. So hath Chrysostome and Theodoret observed upon these words, Rom. 12. 7, 8.
Nor doth it move me much, that Paul speaketh twice in one verse of the Deacon, it is not unusual to the Spirit of God in divers Scriptures so to do, as Prov. 1. Prov. 2. Psal. 119.
Nor doth it move me much, that Paul speaketh twice in one verse of the Deacon, it is not unusuall to the Spirit of God in divers Scriptures so to doe, as Prov. 1. Prov. 2. Psal. 119.
