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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A57976	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 ...	Rutherford, Samuel, 1600?-1661.	1642 (1642)	Wing R2389; ESTC R7368	261,592	504

of nature require duties of us as the sonne to the excommunicated father owes love and honour and conversing with him Exod. 20. 12. For a commandement naturall and simply morall obligeth more and in the roome before the positive and lesser commandement as Hos. 6. 6. Mat. 12. 3 4 5 6. yet is the excommunicated excluded onely from the publike prayers and seales of the Covenant not from private prayers and hearing of the word 1 Thes. 3. 15. For the Church intendeth in that censure the saving of his spirit in the day of the Lord 1 Cor. 5. 5. and the hearing of the word is that necessary meane of salvation Rom. 1. 16. 1 Cor. 1. 18 21. Rom. 10. 17. 1 Pet. 1. 23. The contrary order not unlike to this is kept in confirming authoritatively the Churches love to the excommunicated person being penitent and in pardoning and forgiving him when he heartily sorroweth for his sin 2 Cor. 2. 6 7 8 9 10. From this censure no member of our Church is exempted yea a scandalous Pastor is by the Presbytery deprived and excommunicated as he was ordained by them 1 Tim 4. 14. 2 Tim. 2. 14. and he who hath committed c●ying and hainous sins is scarce ever to be readmitted in the ministery as being hardly found such an one as is described 1 Tim. 3. Tit. 1 5 6 7. except it be seen to all that he hath obtained mercy in a conspicuous and large measure as 1 Tim. 1. 13 14 15 16. 13. ARTICLE Private Worship NOne may preach the word with us but Pastors and the sons of the Prophets and such of their sort who aime at the holy ministery and that authority Ecclesiasticall must warrant them is cleare by our Law and practise as it was in the Jewish Church 1 Sam. 10. 5. 2 King 2. 7. 2 King 4 1. 1 King 20. 35. The worship of God is commanded by our Assemblies to be in private families as chatechizing by the Master of the Family or some other better gifted in every Family Deut. 6. 6. 7 8. Gen. 18. 19. Ephes. 6. 1 2 3. 2 Tim. 3. 15. praying Zach. 12. 10. None by any act of our Church whether Pastor or any other in office or out of office is obliged to a stinted or read prayer as the word of God alloweth Rom. 8. 26 27. yea here it is free to all having the spirit of adoption to expresse their particular necessities which cannot well be booked to God according to the present case of the Church and person praying as the Saints have done Psal. 88 9. Psal. 5. 7. Psal. 28. 2. Psal. 1 21. 1. Psal. 123. 1. Ioh. 17. 1. Luk. 18. 13. and Psal. 3. Psal. 5. Psal. 25. Psal. 30. Psal. 34. Psal. 54. Psal. 57. Psal. 63. c. yet did our Church never condemne but constantly practise the praying of that divine and Canonicall prayer of our Saviour called the Lords prayer as being commanded Mat 6. 9 Luk. 11. 2. in matter and manner though affirmative precepts oblige not ad semper Also singing of Psalmes is commanded by our Church in Families as Exod. 29. 39. Psal. 55. 17. Eph. 5. 18 19 20. and house-discipline as Job 1 3. Deut. 21. 18. Psal. 101. 7. and private fasting in Families Nehem 1. 4. Esth. 4. 16. Zach. 12. 11. Our Assembly also commandeth godly conference at all occasionall meetings or as Gods providence shall dispose as the word of God commandeth Heb. 3. 13. 1 Thes. 5. 11 12. Levit. 19 17. Zach. 8 21. Mal. 3. 16. Col. 3. 16. providing none invade the Pastors office to preach the word who are not called thereunto by God and his Church Heb. 5. 4 5. Rom. 10. 14. 15. 1 Cor. 12. 28 29. and by that same warrant the grieved in conscience is to confesse his sins which troubleth and presseth downe his soule to either an experienced Christian or Pastor as Jam 5. 16. but this confession is free to the grieved party I meane free from being canonically commanded in our Assemblies and far from Sacramentall confession or Auricular confession to a Priest FINIS TO THE RIGHT HONORABLE And truly noble Lord IOHN Earle of Lindsey Lord Parbroth c. one of His Majesties most Honourable Privy Councell in the Kingdome of SCOTLAND Errata PAg 9. lin 13. restr●●●ted r restricted p. 10. l. 30. or r. are p. 38. l. 4. manifest r●●●iest ●●●iest p. 52 l. last guested ● gifted p. 5● l last 〈…〉 r. adequate p. 60. margen 3. Arg. r. 3. Arg in the 6. l after p. 94. l. 1. there be believers r. three bel●evers p. 100. l. ●0 cont r court ●a● averteth r●verteth ●verteth p 154 l. 6. and to that r. and that the. p. ●65 l 31. 〈◊〉 r. circumcised and also r. a● p. 200. l. 1 for r. or p 2 6. l. ● with r which p. 2●2 l 12. vo●ces r. votes p. 33 l 33. 〈◊〉 r. 〈◊〉 p. 2● 8. l 20. and they are 〈◊〉 they are p 249 l. 25 over r. ever p 276. l 33. we thinke r. we thinke n●t p. 28● l. 18. yet are r. so are p 265. l. 15. and r. one p. 315. l. 25. nature r water p. 324. l. 38 ●ele and. Eccles. 12. 12. Beza epist. 79. Brightman Revelat. of Apoc ch 3. 7. History of the Church of Scotland p. 108 109 Corpus Confess fide● p. 6. Esa. 23. 24. Cant. 6. 10. Ps. 48. 4. 3 Ioh. v. 9. Halls Remonstr●nce to the Parliament an 1641. Senec. sent Ps. 45. 3 4. Ezech. 48. 35. Phil. 1 7. Bucer Hier. Sophron. Seneca Iob 16. 19. Phil. 3. 15. Ezech. 48. 35. QUEST 1. Matth 28. 18. Bucan loc 42 q. 2. Cartwright against Whitgist pag. 139. Ames English puritanisme p 9. Parker de polit Ecclesiast lib. 3. cap. 1 Rhemens in Mat. 16. Bellarmine 〈◊〉 22. ●5 22. ●●●vel 3. 7. Matth. 28. 18. Chrysost. in Mat. hom 25. Gregor lib. 4. Epist 32. Calvin Institut lib. 4. cap. 6. Comment in Mat. 16. Bucan loc 42. q. 2. Whitaker to 2. Controvers 4. q. 2 ● 5. Petrus de Alliaco de Eccles. authoritat part 3. c. l. aliquid est in alio sub●ective fo●maliter 2. sin●liter causaliter 3. ut in exemplo Gerson de potestat Eccles. consider 11. Immediatio grat●ita donationis vel simpli●ts designationis Iohn 20. 22 23. Mat. 28. 18 19. Marc. Antoni de Domi. Arch. Spalat de Repub. Ecclesiastica l. 5. c. 12. 11. 2. Parker de polit Eccles. lib. 3. c. 2. Iac. de Almain● de potest Eccles. c. 7 Gerson de au●er pap consid 8 9. Ioan. Major in Mat. 16. Occam l. 1. p. ● n. 6. N. 1 Conclusion 2 Conclusion Acts 1. 21. Act. 6. 4. Aquinas ●2 q. 81. 1 Thes. 5. 21. 1 Iohn 4. 1. Iohn 10. 8. 27. 28. Heb. 5 14. 1 Tim. 3. 2 3 4 5 6. Gerson de aufer pa consid 16. Almain de pote laica eccles ● 3. M. Best Churches plea against Pages Henry Iacob Governm●● by free

A PEACEABLE AND TEMPERATE PLEA FOR PAVLS 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 of particular Congregations in defence of Ecclesiasticall Presbyteries Synods and Assemblies are examined and tryed By Samuell Rutherfurd Professor of Divinity at Saint Andrews PSAL. 48. 12. Walke about Zion and goe round about her tell the Towers thereof VER 13. Marke yee well her Bulwarks consider her Pallaces that yee may tell it to the generations following LONDON Printed for Iohn Bartlet at the guilt-Cup neare St Austins-gate 1642 TO THE HONOVRABLE And truly Noble Lord Earle of Lindsey Lord JOHN PARBROTH c. one of his Majesties Honourable Privy Councell Grace Mercy and Peace c. COnsidering my Lord your Lordships good minde and constant fidelity and care in advancing this blessed Reformation and fending both your shoulders to hold up the Kingdome of our LORD JESUS and also your singular respect and reall affection to this famous Vniversity and the faculty of Divinity in this Society I thought it rather a matter of debtfull necessity then of arbitrary election and choise that this little peece that pleadeth for the Government of the Church of Scotland should thrust it self through the thick and throng of many worthier monuments of Learning under the honourable Patrociny of your Lordships name I am not ignorant that two blocks closeth the passage to many of greater parts and abilitie then I am to adde I may have leave to borrow the word to the Presses child-birth● travelling with no end of making many books and these be the opinions of men and the event of Printing I may say of the former that Opinion is a Witch and a great Inchantresse while men call for Bookes as nice banqueters call for dishes to the Table for they make such wide oddes betwixt taste-pleasant and goodnesse of meat as if they were sworne to the roofe of their mouth rather then to health and life so that it is much more obvious to please few and gratifie none then to satisfie all And for the event it is not unlike dicing for it is doubtsome if Fame be not a lost prize in writing and if the game goe not crosse the Authors haire And such is our corruption that the ayre or figures of a printed name is a peece of our self and as our skin wherin our flesh and bones are kindly inchalmbered and so were most tender of one penny breadth of this hide or of letting one droppe of bloud of this kinde fall to the Earth Notwithstanding of these prejudices I have howbeit most unable dared to appeare also in the Presse to say somewhat in way of a peaceable defence of our Church-government in Scotland The pens of the worthy Reformers of the Christian Churches have beene so blessed in the conscience if not in the evill eye of envy it selfe that they have cleared the Scripture way of the Government of CHRISTS Kingdome to lye in a midline betwixt the Popes and Prelates lawlesse Church Monarchy and the unorderly confusion of Democracie It is not unknowne the savoury perfume and honourable name that this poore Church hath gained partly by the whole hoast of Protestant Writers and ancient Fathers who have unanimously put downe in print what wee have done in practice according to our Nationall Oath partly by the testimony of the blessed Lights and faithfull Witnesses of IESUS I might name Reverend Beza learned Brightman that manly and stout Witnesse of CHRIST M. George Wishart the body of the Confessions of Faith And it is as well manifest to the world Sunne and Moone being Witnesses what Prelates have attempted against Presbyteriall Governement but one said well I beleeve IESUS to be a good man and the Evangell blessed because Satan malice and Persecutours have done so much against them both with fire and tortures What dust of late have they raised against it in Church State Court Parliament three Kingdomes in Rome in the heart of King and many others in Campo Martio in open field yea in the Sea that the Sea should speake contrary to that stile of the Prophet I travell in birth I bring up children and nothing could be the reason but they saw the Woman looking foorth as the morning faire as the Moone cleare as the Sunne terrible as an Army with banners and when they saw Mount Zion beautifull in situation they marvelled they were troubled and hasted away And what daring insolency is this when the Prelate could not finde his Father and thought shame of his native Father Diotrephes that one D. Hall and others have put him in the line of the blood royall and printed him an office jure divino by divine right Their Predecessours were content of the good old jus humanum Yet I hope put the Prelate in the Calendar of well-borne officers bastard as he is yet many must die ere he be here This boldnesse putteth me in minde of the saying Laus nova nisi oritur vetus amittitur except Prelates grow in new honour they loose their old honour But why may we not hope that both they their god-father the Pope and their god-Mother Rome shall loose both new and old God hath fetched as broken a Ship to land and yet they will be of Divine Right Is it not true that the Learned said of necessity Necessitati quodlibet telum utile est Any clubbe is a sword good enough for poore necessity or then it is true Necessitas egentem mendacem facit Necessity turneth the poore man in a lyar or which I rather thinke Necessitas quod poscit nisi das eripit If you give not willingly to necessity what it suiteth it must take it by strong hand and club-law CHRIST hath fairely begun to his Vniversall conquest Gird thy sword upon thy thigh ô most mighty and blessed shall all ages to come call all these Nobles who have shoulders to carry one stone to the raising of the wall of this Temple and to build the Citie whose name is the LORD is there And in this course my Lord live flourish and grow and JEHOVAH build you a sure house which is the prayer of Your Lordships obliged servant at all respective obedience in CHRIST SAMUEL RUTHERFURD To the Christian Reader I Am bold reverend and Christian Reader to appeare in print to contribute my weake judgement for the government of the Church of Scotland In which suite I have to doe with foes and friends To the former I speake not now I meane Prelates Papists and haters of the truth I doubt not but I am condemned in their books of both errours and crimes my hope to prevaile with such is small if that be true Damnati lingua vocem habet vim

our brethrens minde cleare Ten or twenty believers in a congregation have from Christ 1. The supreme power of the keyes 2. They are the supremest and highest Church on earth 3. Above Pastours and Elders even convened in a Synod in Christs name 4. Some few believers cloathed with no ecclesiasticall office may ordaine Pastours and Elders deprive and excommunicate them 5. Give ordinances and lawes to the Eldership 6. When Synods or assemblies of office-bearers are met in assemblies and cannot agree in their canons the matter is to be referred by appeale or reference to a company of believers cloathed with no ecclesiasticall function as to the most supreme ecclesiasticall judicatorie on earth These are points unknown to Scripture which our brethren hold Hence out third conclusion The Church of believers in eminence and primacie of Christian dignitie is above the Church ministeriall as ministeriall 1. In dignitie 2. Stabilitie 3. Causalitie Indignitie 1. Because the Church of believers is the redeemed and conquested purchase of our Lord Jesus but all the office-bearers or the ministeriall Churches of Pastours and Elders on earth are not his redeemed ones in so far as they are no more but officers and ministers of the house except they be believers and so they fall in to the redeemed Church which is a better world than to be naked pulpit-men 2. In stabilitie because the advocation of Christ that the gates of hell shall not prevaile against the Church of believers and the promises of the Covenant for perseverance standeth good for them But no such promises of stabilitie are made to naked Church guides but if they guide well they fare the better only common gifts are promised to them which cannot take them to heaven 3. In causalitie the Church of believers are superiour and above the Church of Church-guides because Rulers and Officers are servants and meanes imployed by Christ for the Church of believers as for the end office-bearers are for believers as the meanes for the end but believers are not for office-bearers Medicine is for our health and meate for our life and the end is the cause and so excellenter than the meanes because of these three respects and of the necessity of consent of believers in all acts of Government Christs kingdome being a willing people The Fathers Tertullian Origen Cyprian Chrysostome Augustine Epiphanius Ierome Cyrill Hilarie and our late Divines Junius Chemnitius Martyr Calvin Beza Willet Fulke Bucer and our brethren Baines and Ames doe ascribe a superioritie and so an authoritie to believers as to the fountaine and cause of jurisdiction above Ministers and give the exercise of jurisdiction only to officers not because officers have not the power aswell as the exercise but because the being and operation of officers is all for the Church Gerson also in this subjecteth the Pope and we every Pastour suppone he were a double Lord Prelate to the Church that is to the Councell or Assemblie of the Church and that in a fourefold respect 1. Ratione indeviabilitatis because the ports of hell shall not prevaile against the Church but the Pope or the Pastour is a man may nod and totter 2. Ratione regulabilitatis because the Church in a Synod may regulate and line the Pope or pastor when he crooketh because hee is not essentially a right line 3. Ratione multiplicitatis because the Church containeth in it the Popes or Pastours power but the Pope or Pastour containeth not in his bosome the Churches power 4. Ratione obligabilitatis because the Church may appoint lawes to oblige both Pope and Pastour but the Pope or Pastor cannot oblige the Church Now as the Church of believers is above the Church guides in Christian dignitie and excellency of grace for asmuch as the saving grace of faith is more excellent than the common graces of the power of the keyes yet in an other respect the Church guides are a Church ministeriall in authoritie and jurisdiction above the believers Therefore Junius saith the Pastour and the flock are in divers relations above and inferiour to one another Hence 1. Every one of these two Churches are first and highest each in their owne kind The Church of believers is the highest and most supreme Church I speake of a Christian supremacie and dignitie in the one kinde Also a ministeriall Church is the highest and most supreme Church in its kind to wit in a ministeriall authoritie But that which we prove is that we see not in Gods word a Church of sole believers that is a governing and ministeriall Church having the keyes and power and exercise of jurisdiction over the Eldership and Church-guides whatever our brethren say on the contrary Our first Argument is Because such a Church in name or thing is not in the old and new Testament Therefore this independent Church to us is nothing for the Antecedent we require precept promise or practice for such a Church 2. We have proved that the power of the keyes is no wayes given to sole believers ergo farre lesse can the exercise of that power be in them over their guides except we establish a popular government where all the members of the Church have the power of the keyes and doe actively use them and judge ordaine consttuite despose and excommunicate their rulers 3. Every lawfull power of jurisdiction is regulated by precepts in Gods word But this power in believers over their guides is not so regulated for Gods word giveth precepts to regulate the Kings power to his subjects that he play not the Tyrant the Masters power to his servants that he deale equally with them the parents power over the children that they provoke them not to wrath and so in all lawfull powers that are of God But in no place hath God said Ye that are the flocke and sheepe oversee and governe your sheepheards nor hath he said ye that are sheep children sonnes of the house use your power over your shepheards fathers in God stewards in Christs house with moderation and longanimitie and wisedome nor hath he said yee sons ●lock and people of God feede governe and rule these that are your fathers in God and have the oversight over you in the Lord not as lords over the Lords inheritance but as good examples to the flocke yet this must be in Scripture if this power be of God 4 If the Eldership and Church-guides be rulers and governours taking care of the house of God 1 Tim. 3 4 5. Such as rule well the people 1 Tim. 5. 17. such as must rule with diligence Rom 12. 8. and feed the flock of God not as lords over Gods inheritance taking the oversight not by constraint 1 Pet 5. 2. such as are over the people in the Lord 1 Thes. 5. 12. such as rule over the people and the believers watching for their soules and must give an account

to God therefore Heb. 13. 17. 18. Then have the Elders by divine right a jurisdiction over the Lords people in the Lord and so the Elders in authoritie and jurisdiction are above the people And so by no reason can the people be over their overseers in the Lord and command watch take care for their soules They say divers wayes one may bee both a Sheepheard and a Sheep the King as King is above the Pastour and the Pastour being a man owes subjection and obedience to the King Againe as the King is a member of the Church he is to heare and obey the pastor as the messenger of Lord of losts according to that he that heareth you heareth me and so may it be here But I answer The case is no way like for our brethren make the pastours and the flock to bee over one another and subject one to another with one and the same kinde of subjection I grant Archippus is over the Colossians to command them in the Lord but the Colossians are not in the same power of jurisdiction over Archippus they may only admonish him to fulfill his Ministerie but they have no authoritative power of jurisdiction to command to deprive to excommunicate but by this learning ten Elders with the consent of ten believers may excommunicate ten believers and these same ten believers may excommunicate these ten Elders and his ten believers for there is an independent Church of believers on both sides hence sonnes and servants may excommunicate those that are over them in the Lord and watch for their soules 5. That ever in a constitute Church except where God calleth extraordinarily pastours were ordained pastours by a multitude that are not pastors nor Elders but only believers and private Christians is not to be read in the word of God for every where in the word where pastours and elders are created there are they ordained by pastours neither find we ever Apostles or pastours to be tried and found true or false and not suffered to teach by the sole believers but by the Angels of the Churches If believers being only believers may ordaine pastors and may againe depose and excommunicate which are the highest acts of jurisdiction then may they preach and baptize not being called Ministers then may the Sacraments be administrate where there are no pastours which is absurd to the Separatists themselves 6 If the whole eldership in a congregation erre and commit scandalous sins to whom shall we complaine not to themselves for they are parties to be judged nor to a Synod for independent congregations acknowledge no authoritie of Classes and Synods then to the Church What is that To the believers Then Christ Mat. 18. intended to erect no ministeriall Church at all yea the ministerie by no place in Scripture have power of jurisdiction If not by this place Mat. 18. for Mat. 16. the keyes were given and the binding and l●osing saith our brethren to the Church builded upon the rock but this was the Church of believers not the Church of Ministers Hence have we cause to doubt whether our brethren acknowledge a ministerie which hath received the keyes from Christ if these two prime places faile them whereas Fathers Doctors Councels our Divines Protestants and Lutherans popish Writers Schoolemen Canonists casuists acknowledge the keyes to bee given to the Apostles in these places This doctrine will finde too great favour with the Anabaptists denying the power and authoritie and necessitie of the Churches calling to the Ministers of the new Testament 7 What if the women and believing children be the greater part shall they be the Church Mat. 18. which hath the power of the keyes suppose the whole Eldership and gravest Christians be on the contrary side But the Elders with them being but three or foure believers gathered together in Christs name have also the power of the keyes and are essentially a true visible Church and yet are overswayed by the manifest and most ignorant 8 When a question cannot be determined by three believers viz. a complainer and three believing brethren who are witnesses Mat. 18. v. 16. 17. which to o●r brethren is a Church having power of the keyes then Christ commandeth to tell the Church which hath power to bind and loose that is the Elders When the Disciples and two Apostles cannot determine the question about circumcision and the Church of Antioch cannot determine it the practice of the Apostles was to refer the decision to Apostles and Elders Act. 15. 2. 6. 22. Act. 16. 4. This doctrine saith the contrary when matters cannot be determined by Elders and Minister the matter is to be referred to the company of private believers as to the Principal and sole supreme Church builded on the rock which only properly and principally and essentially hath the keyes And this is contrary to Apostolick order CHAP. IV. Whether or no our brethren prove strongly that the Church of believers is the first Church having supreme jurisdiction above the Eldership MAster Parker of good memorie to prove that the Church of believers is above and superiour to the ministerial Church of Bishops or Eldership 1. Reasoneth thus The member and the part is inferiour in authoritie to the body and the whole But guides are members of the Church of believers Therefore guides are inferiour to the Church of believers So saith the law The part is contained in the whole So Gerson and the fathers of Basill as Aeneas Silvius cited by Morton prove the Pope to be inferiour to a Generall Councell and that he must be judged by them Answ. We deny not but the guides as guides are inferiour to believers inferiour in Christian dignitie and eminency and this in as far as the guides are believers for one believer is inferiour to ten believers because a part of a Church of believers is inferiour to the whole but hence is not proved that the guides every way that are in authoritie and jurisdiction are inferiour to believers The eye as a part is inferiour to the whole body but as indued with the excellent facultie of seeing is not inferiour to the whole body 2. Rulers as Rulers are not parts nor members of a Congregation consisting only of believers for in so far as they are Rulers they are members of a Presbyteriall Church and so they are inferiour in dignitie and authoritie to the whole The Pope is a part and a base part of the ministeriall Church but it followeth not hence that the body or communitie of believers may censure him neither may every whole or every body exercise jurisdiction over the members for then every familie of believers might excommunicate the master of the family ten believers might excommunicate five Every body that hath authoritie and is a free incorporation within it selfe may censure every member but as a company of believers cannot ordaine so neither can they depose or excommunicate