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 ...

CHAP. VI. (Book 6)

Q. 6. Whether Christ hath left the actuall government of his Church to the multitude of Beleevers? (Book 6)

PLato said well of Government by the hands of the people,* 1.1 That amongst lawfull governments it is worst,* 1.2 amongst uniust governments the best▪* 1.3 Aristotle saith, of of its nature it is corrupt and faulty. Plutarch calleth it the Serpents taile leading the head.* 1.4 Xenophon spea∣keth not well of it.* 1.5 Our Divines,* 1.6 as Calvin, Beza, Chemnitius,* 1.7 M••lancthon,* 1.8 Luther.* 1.9 Junius,* 1.10 Pareus* 1.11 make the government of the Church to partake of all the three governments. In respect of Christ the only supreame King it is an absolute Monarchy; but this is the invi∣sible government for the most part in respect of the rulers as Pastors and Elders, it is an Aristocracie, the visible government being in the hands of the Elders, and in respect of some things that concerneth the whole members of the visible Church, it is a Democracie, or hath some popular government in it.

We are now to enquire, if the government of the visible Church be in the collective body of the Con∣gregation, as indeed by consequent they teach with whom we now dispute, or in the Eldership; in Clas∣ses and Synods provinciall and nationall, as it is now in Scotland. We hold that the government popular, as it is properly taken, when the collective body jud∣geth and governeth to be expresly against the word of God, Eph. 4. 11. He gave some (not all) to be Apostles, &c. 1 Cor. 12. 28. And God hath set some in the Church, first Apostles, secondarily Prophets, thirdly teachers, af∣ter that miracles, &c. 1 Thess. 5. 12. Now we beseech you brethren, to know them that labour amongst you, and are over you in the Lord, Heb. 13. 17. Obey them that have the rule over you, and submit your selves, &c. 1 Tim. 5. 17. Let the Elders that rule well be counted worthy of dou∣ble honour. Hence it is cleare as the noone-sunne, if there be some over the people of God, some that are Elders that rule well, some to whom the people should submit, and give obedience, then the whole people are not rulers, all have not the rod, nor a definitive voice in that highest censure of excommunication. All are not overseers, guides, governours, fathers, stewards, shepheards; but some are governed, subject, sons, the flocke ruled, and fed, then doth not the people governe.

2. The keyes were only given to the Elders,* 1.12 as is pro∣ved.

3. God set downe in his word rules,* 1.13 canons, and directions for all lawfull governours, how Timothy and Titus should behave themselves in Gods house, in the Epistles to Timothy and Titus; but no where doth God give directions how all beleevers should rule, command and governe, neither hath he promised that Spirit to all in that charge.

4. Guides are eyes,* 1.14 eares, fathers, gifted-teachers, Eph. 4. 11. But the whole body is not an eye, for then where were the hearing? 1 Cor. 12. 17. All are not fa∣thers, nor all governours gifted therfore, 1 Cor. 12. 28, 29.

actuall government is not in the hands of all the commu∣nity of believers.

5. The faults of evill government is laid upon some,* 1.15 not upon all, 1 Tim. 3. 4, 5, 6. Mat. 24. 28. Tit. 1. 7. 1 Pet. 5. 3. Revel. 2. 14, 20. 3. Ep. John v. 10. And the praise of good government is given to some, not to all, 1 Thes. 5. 12. Heb. 12. 17. 1 Tim. 5. 17. Rev. 2. 2. 2 Tim. 4. 4, 5. 1 Pet. 5. 4, 5.

6. It is against the dignity of such as are Embas∣sadours in Christs roome,* 1.16 2 Cor. 5. 20. representing his person who are to be heard as himselfe, Mat. 10. 41, 42. His Angels, Revel. 2. 1. intrusted with his secrets, 2 Cor. 5. 18. His stewards and builders, 1 Cor. 4. 1, 2, 3. Cor. 3. 10. the friends of the Bridegroom, Joh. 3. 29. Therefore they must have some honour of govern∣ment that is not given to all, and every one of the people.

7. That government which necessarily includeth a confusion,* 1.17 is not to be thought to come from the God of order, popular government is such, for in some Apostolike Congregations that were independent, there were six thousand and above,* 1.18 Act. 4. 9. Two answers are given here, 1. Smith saith one may speake for all the Church or two. Answ. These two are then a re∣presentative Church, and doe speak in the name of the rest, which he denyeth. 2. M. Best saith, none should be a congregation, but so many as may orderly meet without confusion. Answ. Then the Apostles government was confused, els there was an Eldership that represented the rest, and the Church of believers was no indepen∣dent Church.* 1.19 A third answer is, Let heads of Fami∣lies, and fathers onely speake. Answ. Yet you fall up∣on a selected and representative Church, which other∣waies you deny. 2. If sonnes and servants have a like interest in Christ, and a like power of the keyes, who dare for eschewing confusion take from them what Christ hath given them? We may not do evill or rob any that good may come of it. Ainsworth against Ber∣nard.

The Authours deny they maintain popular go∣vernment;* 1.20 Therfore (say they) the state is popular, the government on Christs part is a Monarchy,* 1.21 and in the hands of Elders an Aristocracy. The people is freely to voice in Elections and judgment of the Churches,* 1.22 let the Elders publickly propone and order all things, let them reproove, con∣vince, exhort, &c. So they say, they hold no Democracy or popular government. Ans. I acknowledge that the Doct∣ors of Paris doe make distinction betwixt the state and government, who yet doe acknowledge a visible Mo∣narchy in the Church,* 1.23 and so did the Fathers of the Coun∣cell of Constance: For the state of the Church is indeed popular in respect nothing that concerneth the state and body of the Church, & so concerneth thē, should be done without the privity or consent of the people of God, no excommunication untill the man and his scanda∣lous sinnes be delated to them. 1 Cor. 5. Nothing should be concluded in a Synod, untill the people heare and know, yea they have all place to speake, object, reason and dispute in an orderly way, as may be col∣lected from Act. 15. 12, 13. letters are sent in the Churches name, charity sent to the distressed Saints in their name, officers chosen by their consent, but all this maketh no popular government, if we speak pro∣perly, seeing the multitude doth not judge, define ju∣dicially, nor sentence, nor command and give out Ca∣nons and Constitutions. But these of whom we now speake doe constitute a popular government in the Church,* 1.24 which I proove, 1. Parker, the fore-said Au∣thours,* 1.25 Best, M. Jacob, Smith, and these that are for independency of Congregations ascribe to the whole multitude,* 1.26 and from 1 Cor. 5. 4, 5, 12. a judiciall exer∣cise of the rod,* 1.27 and a judging of these that are within, Mat. 2. 18. The Church to be heard and obeyed that doth judicially excommunicate is not the Church of o∣ver-seers (say they) but the Church of all believers.* 1.28 3. Binding and loosing and the keyes of the Kingdome, and that is, both power and exercise is given to the Church

builded on the rocke, against which the gates of Hell shall not prevaile, Mat. 16. 18, 19. so they teach also. 4. All the power and jurisdiction that Presbyteries and Sy∣nods have, saith Parker, is from the Church of be∣lievers. 5. The Congregation of believers hath pow∣er of jurisdiction over the officers, and rulers of the Church,* 1.29 to make and unmake, ordaine, censure, de∣pose and excommunicate their over-seers (say they) Now all who have written Politiks,* 1.30 as Aristotle, Bo∣din, Tholosanus,* 1.31 and our Divines disputing against the Popes Monarchy,* 1.32 Junius, Daneus, Keckerman, Chami∣er,* 1.33 Musculus, Sadeel say, these are properly Judges, who cognosce and authoritatively try, sentence, decree and punish delinquents,* 1.34 and all this the whole faithfull doe by the power of the keyes, as is prooved, ergo, there is a democraticall or popular government brought in∣to Christs house this way, and all necessity of over∣seers and officers taken close away.* 1.35 Smith saith,* 1.36 it is Antichristian to place Rulers and Elders over the whole body of the Church.* 1.37 Yea,* 1.38 he seeth not why all believers may not preach and administer the Sacraments: And if the Keyes be given to them,* 1.39 and actuall government to over-see and rule their over-seers, I see not how this will not follow from the fore-said grounds. See what Arnisaeus and Spalato saith,* 1.40 both acknowledge, that is popular government when the people ruleth themselves. Neither is it enough to say the Elders rule, because they propone and order all things, and reproove, convince and exhort; for no man will have the Apostle James, whom many of our Divines think President and Moderator of the Councell of Hierusa∣lem, Act. 15. The Ruler and one that is over the Coun∣cell in the Lord, and such an one as the Councell must obey and submit unto, for his place of Moderation: For the Duke of Venetia, because he moderateth their Senate,* 1.41 and proponeth and ordereth suffrages, is not thought by Bodine, Tolosanus, Arnisaeus, Keckerman, or any Politician to be the King and Prince of the Ve∣netians,

and Lord Judge over the Senate. The Lacede∣monian government was popular,* 1.42 howbeit the people did order their matters by their Ephori,* 1.43 that were a sort of Rulers to the people. The Moderatour of our Assembly is not Judge, or over the Assembly in the Lord: Nay, he hath not a suff••age and decisme voice in our Assembly, because he is Moderator, but because he is a chosen Commissioner and member of the As∣sembly.* 1.44 So Field saith well,* 1.45 If the Pope be only a Pre∣sident in the Councell, he is not a Prince. Turr••cremata distinguisheth betwixt a President of Honour, and a President of Authority. The Canon of the Councell of Paris maketh the Pope above this or this Church or Bishop, but when he is in a generall Councell, he is there as a President of Honour only,* 1.46 not as a Prince, but as the first member by order of the Councell and sub∣ject to the Councell.* 1.47 Now the Scripture giveth to the over-seers an authority,* 1.48 a presidency of authority,* 1.49 We must obey them, and submit to them, and heare them as we would heare Christ. 2. Seeing this is ordinary to our Brethren to reason thus. All the faithfull are the Spouse and Body of Christ, Kings and Priests un∣to God, and have a like title and interest in him, ther∣fore the Keyes are immediately communicated to them without the mediation of Rulers interveening: Hence I inferre, if all have alike right to the keys for their alike title by Faith, and right of free redemp∣tion in Christ, ergo, all are alike Rulers over all in the Lord: then because believers as believers have a title and interest in Christ as their redeemer, and office-bea∣rers; because office bearers have no title in Christ as Redeemer (for no office giveth a man a claime to Christ, as a redeemer, but only some generall title to him as Lord of the house) Hence it shall follow that the believers are Over-seers and Rulers and Past∣ors, and that they should order and moderate all pub∣lick actions: So I see no authority or preheminency given to the Church-guides, but that which is due,

and more due to the believers then to them. As for reprooving, convincing, exhorting, these are common to all the faithfull, as our Brethren say, and so due to them by virtue of the keys, and more due then to office-bearers, who do but borrow the keyes at the second hand (as they teach) and receive them not immediately from Christ. Now we all know that A∣nabaptists take away all Magistracy under the New Te∣stament, all dominion conquered by warre, all rela∣tion of captain and souldier, master and servant, upon this ground, that we are all Christs free-men, all Chri∣stians equally redeemed in Christ; And if the sonne make you free then are you free indeed. And the New Testament maketh us all Christs ransomed ones, and so there should be no servant.* 1.50 And we are called in Christ to liberty, be not servants of men. See what our Divines,* 1.51 Calvin, Pareus, Bucan, Tilenus, Profes∣sours of Leyden answer Anabaptists, Libertines, Soci∣nians, Arminians thus abusing Gods Word.

And certainly if the keyes and government of the Church be given to all believers,* 1.52 because they are all made Kings,* 1.53 Priests and Prophets, and we are made free and redeemed in Christ,* 1.54 and all things are made ours, Therfore I may well inferre upon the same grounds, the keys of civill power to be Kings temporall and freemen civilly are made ours, if all things be ours, and so no Magistrate, no Captain, no souldier (peace and liberty are ours) no master or servant. I am far from thinking that our worthy Brethren do allow of this conclusion,* 1.55 but the principles are too sibb and near of blood.* 1.56 What Fathers say for the Church go∣vernment by Elders, and not by the people may be seen in Ignatius,* 1.57 who will have us to have recourse to the Apostles,* 1.58 as to the Colledge of Presbyters. And Basilius saith,* 1.59 The governours of the Church are set down 1 Cor. 12. 28. And Ambrose on that place saith, the Church policy is set downe,* 1.60 1 Cor. 12. So Chryso∣stome,* 1.61 Cyprian, Tertullian, so Origen, Ireneus, August.

Theophylact,* 1.62 Theodoret, Hyerom, which for time I can∣not cite at length.* 1.63

Notes

• * 1.1

  Plato in Polit.
• * 1.2

  Arist. l. 4 Polit. c. 2
• * 1.3

  Vlut. in Aegid.
• * 1.4

  Xenoph. de repub.
• * 1.5

  Athen in p••inc.
• * 1.6

  Beza de gra••d. Minist.
• * 1.7

  Calvin in Mat. 1••,
• * 1.8

  M••lancthon.
• * 1.9

  Luther.
• * 1.10

  Junius.
• * 1.11

  Pareus.
• * 1.12

  2. Arg.
• * 1.13

  3. Arg.
• * 1.14

  4. Arg.
• * 1.15

  5. Arg.
• * 1.16

  6. Arg.
• * 1.17

  7. Arg.
• * 1.18

  Smith. 69. M Best.
• * 1.19

  A manuscript for independencie of Churches.
• * 1.20

  Ainsworth against Bernard.
• * 1.21

  Authours of Pres∣bytery gover. exa∣mined. p. 23.
• * 1.22

  Docto. Parisi. de pol••••••ia eccles. pag. 10, 11.
• * 1.23

  C••ncil. Co••stant.
• * 1.24

  Parker de polit. eccl l. 3. c. 4.
• * 1.25

  Best Church plea arg. 7. pag. 70. and pag. 88.
• * 1.26

  English Puritanis▪ art. 2, 3, 4.
• * 1.27

  Authors of Presb. gover examined, pag. 2, 13.
• * 1.28

  Jacob. gover 70. Smith paralel. 65. 66, 67.
• * 1.29

  Arist••t. polit. l. c. 1. Bodin. l. 6. c. 74.
• * 1.30

  Tholosan. histor. polit. l. 1.
• * 1.31

  Junius de politcia, q. 4.
• * 1.32

  Daveus polit. l. 4. c. 5.
• * 1.33

  Keckerm system. Theo. l. 3▪ c 6.
• * 1.34

  Cha••••ier. pa••strat. to 2. l. 9. c. 2. n. 4, P. Martyr. loc, com, pag. 783.
• * 1.35

  Musculus.
• * 1.36

  Sadeel.
• * 1.37

  Smith paralel. pa. 54, &▪ p. ••6.
• * 1.38

  Arnisaeus de rep. l. 2. sec. 5. c. 5.
• * 1.39

  Spalato de rep. ec∣cl••s. l. 1. proemio.
• * 1.40

  Arnisa••us de rep. l. 2. sect c. 6.
• * 1.41

  Duke of Venice.
• * 1.42

  Ephori.
• * 1.43

  Moderator of our assemblies in Scotland.
• * 1.44

  Feild.
• * 1.45

  Turrecremat. Concil▪ Pa••isitus.
• * 1.46

  Heb. 13▪ 17.
• * 1.47

  1 Thes. 5. 12.
• * 1.48

  1 Tim 5. 17.
• * 1.49

  Act. 20▪ 28.
• * 1.50

  Calvin. Instit. lib. 4. c▪ 10. Sect. 10, 11, 12.
• * 1.51

  Pareu•• in Ca••••ches. Miscell. in Ephoris. Christian. Relig. Bucan. loc. 49. q 10 n. 2.
• * 1.52

  Tilen Syntag. 1. par. disp. 45. in 5 precept.
• * 1.53

  Profess. Leiden. in Synopt. purior.
• * 1.54

  Theolog. disput 50. thes. 16, 17, 18.
• * 1.55

  Ignatius Epist ad Phil••d 〈…〉〈…〉.
• * 1.56

  Basil. de Spir. s••nct▪ c. 16.
• * 1.57

  Ambros. in 1 Cor. 11.
• * 1.58

  Chrys••st. homil. in Ma••. 18.
• * 1.59

  Cyprian. epist. 72. Tertul. Apolog. c. 35.
• * 1.60

  O••igen.
• * 1.61

  August.
• * 1.62

  Hyerom.
• * 1.63

  Theophylac. in Io∣an, 20, 21. Theodoret.