A57969:704
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.
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.
How dangerous it is to affirm, that all the Officers are not set down in Gods Word, we may be taught by Papists, for Estius 1giveth a reason, why the Apostle setting down, 1 Cor. 12. 28. the Officers in Gods house, hath omitted the Pope; he answereth, the Apostle is not here setting down the degrees of the Hierarchical Order, for then he should have set down Bishops, Presbyters, Deacons, which be parts of that Order, but only he setteth down some chief members of the Church, endued with rare gifts, and commenting on Ephes. 4. he saith, The Pope is set down under the name of Pastors and Doctors, because he sendeth Pastors and Doctors to all the world; and this was the reason why the Prelate was reputed a Pastor, and the only Pastor, because though it was too base for him to preach; yet he preached in and through poor Presbyters whom he sent. And Salmeron moveth the question, why 1 Cor. 12. 28. the Pope, Cardinals, and Patriarchs are omitted in this place; and we say, Why are Bishops, Archbishops, Primates, Metropolitans, Deans, Archdeacons, ⟨p. 159⟩Chancellors, Officials, &c. never once mentioned in the Word of God. But Salmeron answereth, 1. They are implicitly set down here, and under the name of helps, opitulations; Paul hath instituted Deans, Archdeans, and the four lesser orders. And what else do divers answer, who teach that government 1 Cor. 12. 28. is but a general; and the Church, in a prudential way, under this may substitute and introduce such and such species of governments as they shall find convenient, as ruling Elders, ruling Prelates, and such like. but I would gladly know why the Spirit of God hath particularly set down the last specified Officers, as 1 Cor. 12. 28. Apostles, under which are no species of Apostles, but only such individual persons, Matthias, Paul, &c. and hath also set down Pastors in specie, Doctors and Teachers in specie,
If Christ have set down the particulars of Pastors, Prophets, Apostles, according to their last specified nature, why hath his wisdom not been as express and particular in all other offices necessary for feeding and governing the flock of Christ? a Pope, a Prelate, a Cardinal, an Official, would take as small room in print, and in Christs Testament, as Apostle, Doctor, Pastor, though I grant they do take half so much more room in the State and Parliament.
If Christ have set downe the particulars of Pastors, Prophets, Apostles, according to their last specified nature, why hath his wisdome not beene as expresse and particular in all other offices necessary for feeding and governing the flocke of Christ? a Pope, a Prelate, a Cardinall, an Officiall, would take as small roome in print, and in Christs Testament, as Apostle, Doctor, Pastor, though I grant they doe take halfe so much more roome in the State and Parliament.
WE conceive, according to Gods Word Acts 6. that Deacons be of divine institution, because when some poor widows were neglected in the daily ministration, the Apostles appointed seven men of good report, and full of the holy Ghost, to take care of Tables and provide for the poor, that the Apostles might give themselves to the Word and Prayer.
WE conceive, according to Gods VVord Acts 6. that Deacons be of divine institution, because when some poore widowes were neglected in the dayly ministration, the Apostles appointed seven men of good report, and full of the holy Ghost, to take care of Tables and provide for the poore, that the Apostles might give themselves to the Word and Prayer.
Answ. The equivalent of a Deacon in name, is Acts 6. there are those who are not to preach the Word, but are to serve Tables, [Greek or Hebrew] and some did complain because their widows were neglected, [Greek or Hebrew], if widows were neglected through the want of a daily Deaconry, the Text must insinuate a Deaconry, and a want of a Table to these widows. Secondly, it is unknown divinity, that the twelve Apostles in a Church-assembly do institute, and that with solemn prayer, and imposition of hands, officers merely civill to tutor widows. Thirdly, the daily ministration was the want of sustenance, as it is said, That certain women ministered to Christ of their 1substance, [Greek or Hebrew], Acts 20. 34. Yea your selves do know that those hands have ministered to my necessities. And is it like that the Apostles were civill curators to widows before this time?
Answ. The equivalent of a Deacon in name, is Acts 6. there are those who are not to preach the VVord, but are to serve Tables, 〈non-Latin alphabet〉 and some did complaine because their widowes were neglected, 〈non-Latin alphabet〉, if widowes were neglected through the want of a dayly Deaconry, the Text must insinuate a Deaconry, and a want of a Table to these widowes. Secondly, it is unknowne divinity, that the twelve Apostles in a Church-assembly doe institute, and that with solemne prayer, and imposition of hands, officers meerly civill to tutor widowes. Thirdly, the daily ministration was the want of sustenance, as it is said, That certaine women ministred to Christ of their 1substance, 〈non-Latin alphabet〉, Acts 20. 34. Yea your selves doe know that those hands have ministred to my necessities. And is it like that the Apostles were civill curators to widowes before this time?
Answ. These words (in those days) are not so much referred to the institution of Deacons, as to the order of the history. Secondly, to Satan's malice, who raised a schism in the Church, when the number of Disciples grew. And thirdly, are referred to the murmuring of the widows; and they do no more prove that Deacons are a temporary institution, and brought in, by the Church, in a prudential way for the Church's present necessity, then the Lords Supper is concluded to be but a temporary and prudential institution of the Church, because it is said, In the night that Jesus was betrayed, he took bread, &c. Secondly, the occasion of the multiplying of Disciples & the neglecting of the widows, doth not prove that Deacons are a prudential and temporary institution: for here I distinguish betwixt an occasion ⟨p. 161⟩and a motive and cause; divers Ordinances of God have both these. As the occasion of writing the Epistle to Philemon, was the flight of Onesmus a fugitive servant from his master, and his willing mind to return to him again, and upon that occasion Paul did write to Philemon; but that will not prove that the Epistle to Philemon is but a prudential Letter, and obliging for a time, because the motive and cause why the holy Ghost would have it written, was, that it should be a part of Canonical Scripture, obliging to the second coming of Christ. The like I say of the Epistle to the Galatians, written upon occasion of seducing Teachers, who had bewitched the Galatians, and made them believe, they must be circumcised and keep the Law, if they would be justified in Christ: Yet hence is not proved, that the Epistle to the Galatians is but a prudential Letter, and not of divine and perpetual institution; for the cause and motive of writing was, that it might be a part of the Canon of faith. So also the Covenant of Grace and the Gospel was made upon this occasion, by reason that the first Covenant could not save us, Heb. 8. vers. 7. Rom. 8 2. 3. Gal. 3. 21, 22. is therefore (I pray you) the Covenant of grace but a temporary and a prudential piece? Upon the occasion of the death of Zelophead, who died in the wilderness without a male-child, whose name thereby was in danger to be delete and blotted out of Israel, the Lord maketh a general Law through all Israel, binding till the Messiah his coming,
If a man die and have no son, then shall you cause his inheritance to pass unto his daughter; this was no prudential Law. I might allege infinite Ordinances in Scripture, the like to this. Yea, most of all the Ordinances of God are occasioned from our spiritual necessities; are they therefore but humane and prudential Statutes, that are only to endure for a time? I think, no.
If a man die and have no sonne, then shall you cause his inheritance to passe unto his daughter; this was no prudentiall Law. I might alleage infinite Ordinances in Scripture, the like to this. Yea, most of all the Ordinances of God are occasioned from our spirituall necessities; are they therefore but humane and prudentiall Statutes, that are onely to endure for a time? I thinke, no.
Answ. That the godly Magistrate is to take care of the poor, as they are members of the Common wealth, I could easily grant. But this is not now in question; but whether, or not, the Church, as it is an Ecclesiastical society, should not have a treasure of the peoples Evangelic free-will-offering for the necessity of the Saints, as Heb. 13. 16. 1 Cor. 16. 1, 2. 2 Cor. 9. 5, 6, 7, 8, and consequently, whether or not Christ hath ordained, not the Pastors, but some officers besides, to attend this work? We affirm he hath provided for his poor members, even their bodily necessi jes. Secondly, if this be true, that there should be no Deacon but the Christian Magistrate, then were these seven Deacons but the Substitutes and Vicars of the Emperor and King. Now certainly, if Apostolic benediction and laying on of hands, in the wisdom of God was thought fit for the Vicars and Deputies of the Magistrates, it is like that beside the coronation of the Roman Emperor, the twelve Apostles ought to have blessed him with prayer, and separated him by laying on of hands for this Deaconry; for what Apostolic calling is necessary, for the temporary substitute is more necessary, and at least that same way necessary for the principal. But that civill Magistrates, ex officio, are to be separated for this Church-office so holden forth to us, 1 Tim. 3. 12. I can hardly believe. Thirdly, I see not what the Magistrate doth in his office, but he doth it as the Minister of God who beareth the sword, Rom. 13 4. and if he should compel to give alms, then should alms be a debt, and not an alms and free-will-offering. It is t•u•, there may intervene some coaction to cause every man to do his duty, and to force men to give to the poor; but then I say, that forcing with the sword should not be an act of a separated Church-officer, who, as such, useth no carnal weapons. Four•• ly, the law of nature may lead to a supporting of the poor, but that hindereth not but God may ordain it as a Church-duty, and appoint a Church-officer to collect the bounty of the Sain,
upon the want of a Christian Magistrate, ⟨p. 163⟩but on another ground, that the Apostles must attend a more necessary work, then Tables.
upon the want of a Christian Magistrate, ⟨p. 163⟩but on another ground, that the Apostles must attend a more necessary worke, then Tables.
Ans. I cannot well deny but it is apparent from Act. 6. 4. that the Apostles themselves were once those who cared for the poor, but I deny that hence it follows in the case of fewer poor, that the Office can return to the Pastors as to the first subject, except you suppose the intervention of a divine institution to place it again in the Pastors; as the power of judging Israel was once in Samuel, but upon supposition that Saul was dead, that power cannot return back to Samuel except you suppose that God by his authority shall re-deliver and translate it back again to Samuel. For seeing God by positive institution had turned the power of judging over from Samuel into the person of Saul, and changed the same into a regal and Kingly power, that same authority who changed the power must rechange it again, and place it in, and restore it to its first subject. 2. The fewness of poor; or no poor at all, cannot be supposed, Joh. 12. 8. for the poor you have always with you. And considering the afflictions of the Churches, the object of the Deacons giving and showing mercy, as it is Rom. 12. 8. cannot be wanting, as that the Churches fabric be kept in good frame, the poor, the captives of Christian Churches, the sick, the wounded, the stranger, the distracted be relieved, yea and the poor Saints of other Churches, 1 Cor. 16. be supported. 3. Not only because of the impossibility that Pastors cannot give both themselves to praying and the Word, and to the serving of Tables; but by reason of the wisdom of Christ in a positive Law, the Pastor cannot be the Deacon ex officie in any case. For 1. Christ hath made them distinct Offices, upon good grounds, Act. 6. 4. ⟨p. 164⟩2. The Apostle hath set down divers qualifications, for the Bishop, 1 Tim. 3. 1. and for the Deacon, V. 12, 13. And 3. the Pastor who is to give the whole man to the preaching of the Gospel, cannot entangle himself with Tables, 1 Tim. 4. 15
How dangerous it is to affirme, that all the Officers are not set downe in Gods VVord, we may be taught by Papists, for Estius 1giveth a reason, why the Apostle setting downe, 1 Cor. 12. 28. the Officers in Gods house, hath omitted the Pope; he answereth, the Apostle is not here setting downe the degrees of the Hirarchicall Order, for then he should have set downe Bishops, Presbyters, Deacons, which be parts of that Order, but onely he setteth downe some chiefe members of the Church, indued with rare gifts, and commenting on Ephes. 4. he saith, The Pope is set downe under the name of Pastors and Doctors, because he sendeth Pastors and Doctors to all the world; and this was the reason why the Prelate was reputed a Pastor, and the onely Pastor, because though it was too base for him to preach; yet he preached in and through poore Presbyters whom he sent. And Salmeron moveth the question, why 1 Cor. 12. 28. the Pope, Cardinals, and Patriarches are omitted in this place; and we say, Why are Bishops, Archbishops, Primates, Metropolitans, Deanes, Archdeacons, ⟨p. 159⟩Chancellours, Officials, &c. never once mentioned in the VVord of God. But Salmeron answereth, 1. They are implicitely set downe here, and under the name of helps, opitulations; Paul hath instituted Deans, Archdeans, and the foure lesser orders. And what else doe divers answer, who teach that government 1 Cor. 12. 28. is but a generall; and the Church, in a prudentiall way, under this may substitute and introduce such and such species of governments as they shall finde convenient, as ruling Elders, ruling Prelates, and such like. but I would gladly know why the Spirit of God hath particularly set downe the last specified Officers, as 1 Cor. 12. 28. Apostles, under which are no species of Apostles, but onely such individuall persons, Matthias, Paul, &c. and hath also set downe Pastors in specie, Doctors and Teachers in specie, Ephes. 4. 11. under which there be onely such individuall persons who are Pastors and Teachers, as John, Epaphroditus, Archippus, Thomas, &c. and there is no roome left for the Church to subdivide Pastors or Doctors into such and such new sp•cies, as Popes, Cardinals, &c. and yet under the generall of governments, many species and new kindes of governments in a prudentiall way may be brought in.
Answ. These words (in those dayes) are not so much referred to the institution of Deacons, as to the order of the history. Secondly, to Satans malice, who raised a schisme in the Church, when the number of Disciples grew. And thirdly, are referred to the murmuring of the widows; and they doe no more prove that Deacons are a temporary institution, and brought in, by the Church, in a prudentiall way for the Chuches present necessity, then the Lords Supper is concluded to be but a temporary and prudentiall institution of the Church, because it is said, In the night that Iesus was betrayed, he tooke bread, &c. Secondly, the occasion of the multiplying of Disciples & the neglecting of the widows, doth not prove that Deacons are a prudentiall and temporary institution: for here I distinguish betwixt an occasion ⟨p. 161⟩and a motive and cause; divers Ordinances of God have both these. As the occasion of writing the Epistle to Philamon, was the flight of Onesmus a fugitive servant from his master, and his willing minde to returne to him againe, and upon that occasion Paul did write to Philamon; but that will not prove that the Epistle to Philemon is but a prudentiall Letter, and obliging for a time, because the motive and cause why the holy Ghost would have it written, was, that it should be a part of Canonicall Scripture, obliging to the second comming of Christ. The like I say of the Epistle to the Galathians, written upon occasion of seducing Teachers, who had bewitched the Galathians, and made them beleeve, they must be circumcised and keepe the Law, if they would be justified in Christ: Yet hence is not proved, that the Epistle to the Galathians is but a prudentiall Letter, and not of divine and perpetuall institution; for the cause and motive of writing was, that it might be a part of the Canon of faith. So also the Covenant of Grace and the Gospell was made upon this occasion, by reason that the first Covenant could not save us, Heb. 8. vers. 7. Rom. 8 2. 3. Gal. 3. 21, 22. is therefore (I pray you) the Covenant of grace but a temporary and a prudentiall peece? Upon the occasion of the death of Zelophead, who died in the wildernesse without a male-childe, whose name thereby was in danger to be delete and blotted out of Israel, the Lord maketh a generall Law through all Israel, binding till the Messiah his comming, Numb. 27. 8.
Answ. That the godly Magistrate is to take care of the poore, as they are members of the Common wealth, I could easily grant. But this is not now in question; but whether, or not, the Church, as it is an Ecclesiasticall society, should not have a treasure of the peoples E•angelike free-will-offering for the necessity of the Saints, as Heb. 13. 16. 1 Cor. 16. 1, 2. 2 Cor. 9. 5, 6, 7, 8, and concequently, whether or not Christ hath ordained, not the Pastors, but some officers besides, to attend this worke? VVee affirme he hath provided for his poore members, even their bodily necessi ies. Secondly, if this be true, that there should be no Deacon but the Christian Magistrate, then were these seven Deacons but the Substitutes and Vicars of the Emperour and King. Now certainly, if Apostolike benediction and laying on of hands, in the wisdome of God was thought fit for the Vicars and Deputies of the Magistrates, it is like that beside the coronation of the Roman Emperour, the twelve Apostles ought to have blessed him with prayer, and separated him by laying on of hands for this Deaconrie; for what Apostolike calling is necessary, for the temporary substitute is more necessary, and at least that same way necessary for the principall. But that civill Magistrates, ex officio, are to be separated for this Church-office so holden forth to us, 1 Tim. 3. 12. I can hardly beleeve. Thirdly, I see not what the Magistrate doth in his office, but he doth it as the Minister of God who beareth the sword, Rom. 13 4. and if he should compell to give almes, then should almes be a debt, and not an almes and free-will-offering. It is t•u•, there may intervene some coaction to cause every man to do his duty, and to force men to give to the poore; but then I say, that forcing with the sword should not be an act of a separated Church-officer, who, as such, useth no carnall weapons. Four•• ly, the law of nature may lead to a supporting of the poore, but that hindreth not but God may ordaine it as a Church-duty, and appoint a Church-officer to collect the bounty of the Sain••, 1 Cor. 16. 3. 5. I see not how the Apostle, 1 Tim. 3. should not hold forth his Cannons concerning a Deacon, to the King, if he ex officio be the Church-treasurer, but the Apostle doth match him with the Bishop, Acts 6. the appointing of the Deacon is not grounded Acts 6.
Ans. I cannot well deny but it is apparent from Act. 6. 4. that the Apostles themselves were once those who cared for the poore, but I deny that hence it followes in the case of fewer poore, that the Office can returne to the Pastors as to the first subject, except you suppose the intervention of a divine institution to place it againe in the Pastors; as the power of judging Israel was once in Samuel, but upon supposition that Saul was dead, that power cannot returne backe to Samuel except you suppose that God by his authority shall re-deliver and translate it backe againe to Samuel. For seeing God by positive institution had turned the power of judging over from Samuel into the person of Saul, and changed the same into a regall and Kingly power, that same authority who changed the power must rechange it againe, and place it in, and restore it to its first subject. 2. The fewnesse of poore; or no poore at all, cannot be supposed, Joh. 12. 8. for the poore you have alwaies with you. And considering the afflictions of the Churches, the object of the Deacons giving and shewing mercy, as it is Rom. 12. 8. cannot be wanting, as that the Churches fabricke be kept in good frame, the poore, the captives of Christian Churches, the sicke, the wounded, the stranger, the distracted be relieved, yea and the poor Saints of other Churches, 1 Cor. 16. be supported. 3. Not onely because of the impossibility that Pastors cannot give both themselves to praying and the Word, and to the serving of Tables; but by reason of the wisdome of Christ in a positive Law, the Pastor cannot be the Deacon ex officie in any case. For 1. Christ hath made them distinct Offices, upon good grounds, Act. 6. 4. ⟨p. 164⟩2. The Apostle hath set downe divers qualifications, for the Bishop, 1 Tim. 3. 1. and for the Deacon, V. 12, 13. And 3. the Pastor who is to give the whole man to the preaching of the Gospell, cannot entangle himselfe with Tables, 1 Tim. 4. 15. 2 Tim. 2. 3, 4, 5. if we should say nothing, that if there were need of Officers to take care of the poore, when there was such grace and love amongst the Saints and Apostles able and willing to acquit themselves toward the poore, and when all things were common Act. 2. 44, 45, 46, 47. Act. 4. 31. 32, 33, 34. far more now is the Office needfull, when the love of many is waxen cold.
