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 ...
Samuel Rutherford 1600?–1661London: printed for John Bartlet, 1642London: printed for Iohn Bartlet, 1642
[16], 326 [i.e. 334] p. · 119k words · Wing R2389 · ESTC R7368
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.
But 1. the Ancients by way of question, and as it were doubting at least polemically determine that the Council and voices of Elders should be had in governing the Church; but seeing they all, and most expressly Hierom acknowledge, that Episcopus and Presbyter are all one, they must either understand other Elders then preaching Elders, otherwayes it was a question amongst them, if Bishops had voices in the government of the Church, which was never heard in all Antiquity.
But 1. the Ancients by way of question, and as it were doubting at least polimickely determine that the Councell and voices of Elders should be had in governing the Church; but seeing they all, and most expresly Hierom acknowledge, that Episcopus and Presbyter are all one, they must either understand other Elders then preaching Elders, otherwayes it was a question amongst them, if Bishops had voices in the government of the Church, which was never heard in all Antiquity.
2. Cyprian complaineth that seniors had been debarred in discipline, but acknowledgeth that Presbyters were so proud that they were Masters of all, and ruled all absque consensu seniorum; therefore he acknowledged preaching Presbyters, and governing seniors to be different.
2. Cyprian complaineth that seniores had been debarred in discipline, but acknowledgeth that Presbyters were so proud that they were Masters of all, and ruled all absque consensu seniorum; therefore he acknowledged preaching Presbyters, and governing seniores to be diff•rent.
3. We are not to doubt but Hierom knew the mind of Antiquity better then D. Field, and that Hierom was not singular in this known to all: Quid facit Episcopus, quod non facit Presbyter exceptâ ordination? Hence Pastors have had in the ancient Church all power of jurisdiction with these who were, as Hierom saith, Bishops or Prelates, consuetudine, non dominicâ dispositione, by the Churches custom, Prelates above Pastors, and this is the judgement of all our Divines, who have ever judged the contrary Popery, and a step to the Popes Chair. I might cite Calvin, Beza, Junius, Bucan, Pareus, Ursine,
Luther, Melanchthon, Polan. Piscat•r, Sibrandus, Aretius, Danaeus, Fenerus, Kickerman, Rivet, Walleus, Professors of Leiden, Gil, Voctius, and many others. Now if Antiquity took Episcopus and Presbyter for all one, except in the sole act of ordination, and in all other points of jurisdiction they were equal, what meant that word that the Ancients all approved, none gainsaying that ever I saw who are not parties or corrupted by Prelates: Episcopi nihil faciunt sine consilio Cleric•rum; and nihil sine consilio Presbyterorum. The meaning must be ridiculous, except ruling Elders be understood. Pastors do nothing without the advise of Pastors, and Bishops do nothing without the counsel of Bishops; for Bishops and preaching Presbyters are all one, except in the act of ordination. We never read […] soun• antiquity that Bishops domineered over Bishops,; Yea it is known the Bishop of Constantinople,
and the […] had the dignity above the Bishop of Rome, and the Church of Rome. Ambrose or as venerable a man. The Jewish Church or Synagogue, and after the Church had Seniors or Elders, without whose counsel nothing was done in the Church, which by what negligence it grew out know not, unless it were by the sloth or pride of the teachers, whilst they alone would seem to be something. Here are Elders di••erenced from teachers: It is ignorantly replied by Field, that none were teachers but Prelates, and all others teached by permission from the Prelate, because Valerius Bishop of Hippo gave Augustine a Presbyter leave to preach.
3. We are not to doubt but Hierom knew the mind of Antiquity better then D. Field, and that Hierom was not singular in this knowne to all: Quid facit Episcopus, quod non facit Presbyter exceptâ ordinatione? Hence Pastors have had in the ancient Church all power of jurisdiction with these who were, as Hierom saith, Bishops or Prelates, consuetudine, non dominicâ dispositione, by the Churches custome, Prelates above Pastors, and this is the judgement of all our Divines, who have ever judged the contrary Popery, and a step to the Popes Chaire. I might cite Calvin, Beza, Junius, Bucan, Pareus, Vrsine, ⟨p. 289⟩Luther, Melancthon, Polan. Piscat•r, Sibrandus, Aretius, Danaeus, Fenerus, Kickerman, Rivet, Walleus, Professors of Leyden, Gil, Voctius, and many others. Now if Antiquity tooke Episcopus and Presbyter for all one, except in the sole act of ordination, and in all other points of jurisdiction they were equall, what meaned that word that the Ancients all approved, none gains•ying that ever I saw who are not parties or corrupted by Prelates: Episcopi nihil faciunt sine consilio Cleric•rum; and nihil sine consilio Presbyterorum. The meaning must be ridiculous, except ruling Elders be understood. Pastors doe nothing without the advise of Pastors, and Bishops doe nothing without the counsell of Bishops; for Bishops and preaching Presbyters are all one, except in the act of ordination. We never read 〈…〉 soun• antiquity that Bishops domineered over Bishops,; Yea it is knowne the Bishop of Constantinople, 1and the 〈…〉 had the dignity above the Bishop of Rome, and the Ch•rch of Rome. Ambrose or as venerable a man. The Jewish Church or Synagogue, and after the Church had Seniors or Elders, without whose counsell nothing was done in the Church, which by what negligence it grew out know not, unlesse it were by the sloth or pride of the teachers, whilest they alone would seeme to be something. Here are Elders di••erenced from teachers: It is ignorantly replyed by Field, that none were teachers but Prelates, and all others teached by permission from the Prelate, because Valerius Bishop of Hippo gave Augustine a Presbyter leave to preach.
Answ. That none were teachers but Prelates is most false. What then, suppose we grant that? were none called teachers but Prelates? he dare not say that. Tertullian, Irenaeus, Hierom, Augustine, Cyprian, Ambrose, Chrysostom, Oecumenius, Theophylact, Cyrillus, Prosper. Hillarius a thousand times calleth all Pastors, Doctors, teachers: And what, howbeit Christ be the only Arch-doctor and teacher, and all others teachers by his grace and gracious permission, are not Apostles, Bishops, Pastors ⟨p. 290⟩called teachers, a hundred times in Gods word? and this man will not give the Ancients leave to call poor Presbyters teachers, and yet Paul giveth them this name, as they are contradistinguished from Apostles, Eph 4. 11. 1 Cor. 12. 29.
Answ. That none were teachers but Prelates is most false. What then, suppose we grant that? were none called teachers but Prelates? he dare not say that. Tertullian, Irenaeus, Hierom, Augustine, Cyprian, Ambrose, Chrysostome, Oecumenius, Theophylact, Cyrillus, Prosper. Hillarius a thousand times calleth all Pastors, Doctors, teachers: And what, howbeit Christ be the only Arch-doctor and teacher, and all others teachers by his grace and gracious permission, are not Apostles, Bishops, Pastors ⟨p. 290⟩called teachers, a hundred times in Gods word? and this man will not give the Ancients leave to call poore Presbyters teachers, and yet Paul giveth them this name, as they are contradistinguished from Apostles, Eph 4. 11. 1 Cor. 12. 29.
Answ. Nor doe we de jure know them, they are Church-men, and should be for all their life-time entertained upon the Churches charges, what our Church, de facto, doth tolerate by reason of our Churches poverty, is another question.
Answ. Nor doe we de iure know them, they are Church-men, and should be for all their life-time entertained upon the Churches charges, what our Church, de facto, doth tolerate by reason of our Churches poverty, is another question.
Q. 5. How is it that your ruling-Elders do not give imposition of hands,1 and bless Pastors,2 when they are ordained, and so the lesser should bless the greater? So the author of Survey. So D. Field.
Q. 5. How is it that your ruling-Elders doe not give imposition of hands,1 and blesse Pastors,2 when they are ordained, and so the lesser should blesse the grerter? So the author of Survay. So D. Field.
2. There is no inconvenience that a ruling Elder, as a part of the Presbytery bless one, who is not yet a Pastor, but to be ordained a Pastor: For the ordainer as he is such is greater then the ordained.
2. There is no inconvenience that a ruling Elder, as a part of the Presbytery blesse one, who is not yet a Pastor, but to be ordained a Pastor: For the ordainer as he is such is greater then the ordained.
Q. 6. Beza giveth the keys to both Pastors and Elders.1 Cartwright denieth the keys to any except only to Pastors.2 But Daniel Ni•llius, 3the keys (saith he) were given to Peter, 4ratione officij, by his office, and not to the Apostles only, but also to all who were to be sent to preach and govern•.
Q. 6. Beza giveth the keyes to both Pastors and Elders.1 Cartwright denyeth the koyes to any except only to Pastors.2 But Daniel Ni•llius, 3the keyes (saith he) were given to Peter, 4ratione officij, by his office, and not to the Apostles only, but also to all who were to be sent to preach and govern•.
Answ. The keys by the preaching of the Gospel, Potestas concionalis clavium, were given to Peter as representing all Pastors and Doctors, tanquam subiecto adaequato: The keys by way of disciplinary binding and loosing were given to Peter, ta•quam, subiecto virtually, representing not only Pastors, but also Doctors and ruling Elders, who were to be called and sent of God.
Answ. The keyes by the preaching of the Gospell, Potestas concionalis clavium, were given to Peter as representing all Pastors and Doctors, tanquam subiecto adaequato: The keyes by way of disciplinary binding and loosing were given to Peter, ta•quam, subiecto virtuali, representing not only Pastors, but also Doctors and ruling Elders, who were to be called and sent of God.
Answ. 1It is Jesuit-like to reason thus with Bellarmine, who saith, it is a pastoral act to define in Councils; ⟨p. 291⟩and therefore none should teach in Council (saith Panormitan in the Council of Basil) but Prelates who are the pillars and keys of Heaven. 2So said Eccius. 3But the Council of Basil thought not so,4 nor the Greek Church,5 for whom Nilus speaketh alleging others whom it concerneth, should voice also.
Answ. 1It is Jesaite-like to reason thus with Bellarmine, who saith, it is a pastorall act to define in Councels; ⟨p. 291⟩and therefore none should teach in Councell (saith Panormitan in the Councell of Basill) but Prelates who are the pillars and keyes of Heaven. 2So said Eccius. 3But the Councell of Basill thought not so,4 nor the Greeke Church,5 for whom Nilus speaketh alleadging others whom it concerneth, should voice also.
3. Suppose that the suffrage and voice of a Pastor, and of an Elder be voices different only in diverse relations to divers officers, to wit, the Pastor and the Eider; yet in the matter of bearing weight in the conscience from force of truth, and not from the authority of men, they are equal; and therefore ruling Elders having knowledge and light, and withal authority of office may well have voices: But it followeth not hence that these who have knowledge are formal Canon-makers, because the Decrees and constitutions of Synods lay two obligations upon the people: One for the matter, and so in respect that in the moral part thereof they m••t be agreeable to the word, they bind the consciences to an obedience of conscience. 2. They impose an Ecclesiastical tie from the authority of the Co••cell and Canon-makers, and so they require subjection or obedience of reverence for the authority official that is in the Canon-makers: The second command layeth on the first bond or tie, and the first command layeth on the other bond and tie.
3. Suppose that the suffrage and voice of a Pastor, and of an Elder be voices different onely in diverse relatio•s to divers officers, to wit, the Pastor and the Eider; yet in the matter of bearing weight in the conscience from force of truth, and not from the authority of men, they are equall; and therefore ruling Elders having knowledge and light, and withall authority of office may well have voices: But it followeth not hence that these who have knowledge are formall Canon-makers, because the Decrees and constitutions of Synods lay two obligations upon the people: One for the matter, and so in respect that in the morall part thereof they m••t be agreeable to the word, they bind the consciences to an obedience of conscience. 2. They impose an Ecclesiasticall tye from the authority of the Co••cell and Canon-makers, and so they require subjection or obedience of reverence for the authority officiall that is in the Canon-makers: The second command layeth on the first bond or tye, and the first command layeth on the other bond and tye.
Q. 8. Philip and Steven, who were Deacons, baptized •nd preached, Acts 21. 8. Acts 7 1, 2, 3, &c. but your Deacons may not preach nor baptize, that so they may be prepared for the ministry, according to that 1 Tim. 3. 13. For th•y who have used the office of a Deacon will, purchase to themselves a good degree,1 and great boldness in the faith.
Q. 8. Philip and Steven, who were Dea•ons, baptized •nd preached, Acts 21. 8. Acts 7 1, 2, 3, &c. but your Dea•ons may not preach nor baptize, that so they may be prepared for the ministery, according to that 1 Tim. 3. 13. For th•y who have used the office of a Deacon will, purch••e to themselves a good degree,1 and great boldnesse in the faith.
1Deacons cannot baptize and preach.
The author
Samuel Rutherford 1600?–1661
PuritansScotland
Scottish theologian and commissioner to the Westminster Assembly.
