A Peaceable and Temperate Plea for Paul’s Presbytery in Scotland,
James Dodson
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 of particular Congregations, in defence of Ecclesiastical Presbyteries, Synods and Assemblies, are examined and tried.
By
Samuel Rutherfurd
Professor of Divinity at Saint Andrews.
PSAL. 48. 12. Walk about Zion, and go round about her, tell the Towers thereof.
VER. 13. Mark ye well her Bulwarks, consider her Palaces, that ye may tell (it) to the generations following.
LONDON, Printed for John Bartlet at the guilt-Cup near St. Austins-gate, 1642.
TO THE HONOURABLE And truly Noble Lord, Earl of Lindsey, Lord JOHN PARBROTH, &c. one of his Majesty’s Honourable Privy Council.
Grace, Mercy and Peace, &c.
CONSIDERING (my Lord) your Lordships good mind and constant fidelity and care in advancing this blessed Reformation, and sending both your shoulders to hold up the Kingdom of our LORD JESUS, and also your singular respect and real affection to this famous University, and the faculty of Divinity in this Society, I thought it rather a matter of debtful necessity, than of arbitrary election and choice, that this little piece that pleadeth for the Government of the Church of Scotland, should thrust itself through the thick and throng of many worthier monuments of Learning, under the honourable Patrociny [Patronage] of your Lordship’s name. I am not ignorant that two blocks closeth the passage to many of greater parts and ability then I am, to add (I may have leave to borrow the word) to the Press’s child-birth travelling with no end of making many books [Eccles. 12. 12.], 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 Enchantress, while men call for Books, as nice banqueters call for dishes to the Table, for they make such wide odds betwixt taste-pleasant and goodness of meat, as if they were sworn to the roof of their mouth, rather than to health and life; so that it is much more obvious to please few, and gratify none, than to satisfy 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 go not cross the Author’s hair. And such is our corruption, that the air or figures of a printed name is a piece of our self, and as our skin wherein our flesh and bones are kindly in chalmbered [chambered], and so were most tender of one penny breadth of this hide, or of letting one drop of blood of this kind fall to the Earth. Notwithstanding of these prejudices, I have, howbeit most unable, dared to appear also in the Press, to say somewhat in way of a peaceable defense of our Church-government in Scotland. The pens of the worthy Reformers of the Christian Churches have been so blessed in the conscience, if not in the evil eye of envy itself, that they have cleared the Scripture way of the Government of CHRIST’S Kingdom to lie in a midline betwixt the Pope’s and Prelate’s lawless Church Monarchy, and the unorderly confusion of Democracy. It is not unknown, the savoury perfume and honourable name that this poor Church hath gained, partly by the whole host of Protestant Writers and ancient Fathers, who have unanimously put down in print, what we have done in practice, according to our National Oath, partly by the testimony of the blessed Lights, and faithful Witnesses of JESUS. I might name Reverend [Theodore] Beza [Epist. 79.], learned [Thomas] Brightman [Revelation of the Apocalypse, ch. 3. 7.], that manly and stout Witness of CHRIST M. George Wishart [History of the Church of Scotland p. 108, 109.], the body of the Confessions of Faith [Corpus Confess Fidei, p. 6.]. And it is as well manifest to the world (Sun and Moon being Witnesses) what Prelates have attempted against Presbyterial Government, but one said well, I believe JESUS to be a good man, and the Evangel 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 Kingdoms, in Rome, in the heart of King and many others, in Campo Martio [in field of war], in open field, yea in the Sea, that the Sea should speak contrary to that style of the Prophet, I travel in birth, I bring up children [Isa. 23. 4.], and nothing could be the reason, but they saw the Woman looking forth as the morning, fair as the Moon, clear as the Sun, terrible as an Army with banners [Cant. 6. 10.], and when they saw Mount Zion beautiful in situation, they marveled, they were troubled and hasted away [Ps. 48. 5.]. And what daring insolency is this? when the Prelate could not find his Father, and thought shame of his native Father Diotrephes [3 John 9], that one D[octor] Hall [Remonstrance to the Parliament, anno 1641.] and others have put him in the line of the blood royal, and printed him an office, jure divino, by divine right; Their Predecessors were content of the good old, jus humanum [by human authority]. Yet I hope, put the Prelate in the Calendar of well-born officers, bastard as he is, yet many must die ere he be here. This boldness putteth me in mind of the saying [of Seneca], Laus nova nisi oritur, vetus amittitur [Unless new praise arises the old is lost], except Prelates grow in new honour they lose their old honour. But why may we not hope that both they, their god-father the Pope, and their god-Mother Rome shall lose 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? [Necessity finds any weapon serviceable] Any club is a sword good enough for poor necessity, or then it is true, Necessitas egentem mendacem facit: [Necessity makes a poor man a liar] Necessity turneth the poor man in a liar, or which I rather think; Necessitas quod poscit, nisi das, eripit [Unless you give Necessity what she demands, she will take it by force]. If you give not willingly to necessity, what it suiteth, it must take it by strong hand and club-law. CHRIST hath fairly begun to his Universal conquest. Gird thy sword upon thy thigh O most mighty [Ps. 45. 3, 4.]; 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 City whose name is the LORD is there [Ezek. 48. 35.]. And in this course (my Lord) live, flourish and grow, and JEHOVAH build you a sure house, which is the prayer of
Your Lordship’s obliged servant at all respective obedience in CHRIST,
To the Christian Reader.
I Am bold (reverend and Christian Reader) to appear in print to contribute my weak judgment for the government of the Church of Scotland. In which suit I have to do with foes and friends. To the former I speak not now, I mean 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 prevail with such is small, if that be true, Damnati lingua vocem habet, vim non habet [The Condemned Man’s tongue has utterance, not force], The tongue of the condemned hath a noise of words, but no power to persuade, except this be also true, Magna vis veritatis [Great is the power of truth], Truth may swim, it cannot sink. But I speak to the godly, the lover of the Truth, the sufferer for Truth against Antichristian Prelacy, (which is but spilt Popery, or half-dyed Papistry) who possibly liketh not well of Presbyterial government. And to such I am a debtor for love, charity, honour, and all due respect in Christ Jesus, and a seat and lodging in my heart and highest esteem. And to think of all such is both, as the Apostle saith, δικαίον, meet [or, righteous; Phil. 1:7]. And also (if it be beside the truth) an honest and almost innocent error. Yea and to say to everyone in whom (as reverend [Martin] Bucer saith) there’s aliquid Christi [anything of Christ], any of Christ’s new Creation, as Jerome said to a friend [Sophron.], tibi & quod possum debeo, & quod non possum [I am indebted to thee both to the utmost extent of my ability and in much more than I can perform], I owe to thee what I am able to do, and more for thy good. And of these I humbly beg equity, charity, and unpartial weighing of precious truth. I am grieved that this should be put on me which a Heathen [Seneca] laid on his friend, Amavit patriam quia suam, non quia patriam [He loved his native land because it was his, not because it was his native land], he loved his country because his own, not because his country. Seeing it’s weakness to overlove a National faith, because National, and not because it’s faith. Truth naked and stripped of all supervenient [additional, or extraneous] relations is love worthy. And there is as great cause of sorrow that all the Lord’s people should not mind one thing, and sing one Song, and join in one against the children of Babel. Neither should I fear that, animo dolenti nihil oportet credere [no credence is to be given to a mind in pain], sorrow deserveth no faith, Since my witness is in heaven, and my record on high [Job 16. 19.], That I both love and dispute, I contradict and I reverence at once in this Treatise, and shall hope, if any be otherwise minded, God shall even reveal this unto them [Phil. 3. 15.]. And it is meet so to do, since our Physician Christ can well difference betwixt weakness and wickedness, and will not have us cast one straw, before any whose face is towards Heaven, to cause them to stumble. Love hath a bosom and arms to carry the weak Lambs, and is a bridge over the River to keep the weak passenger dry footed. Dearly beloved, let us all in one Spirit, one love, one affection, join to build the City that is named, The Lord is there [Ezek. 48. 35.]. O that our Lord would be pleased to suspend the Heaven and glory of some, and that our Heaven might for a season be stayed out of Heaven, so we might live to see two Sisters the Daughters of one Father, and of one Mother, Jerusalem who is above, Britain’s Israel and Judah, England and Scotland coming together, weeping and asking the way to Sion, and their faces thither ward, saying, Come, let us join ourselves to the Lord in a perpetual Covenant that shall not be forgotten [Jer. 50. 5.]. And not that only (for why should the Glory of our Royal and princely King, the plant of Renown be confined within this narrow Isle of Britain?) but that he would make us eye-witnesses of his last Marriage-glory on earth, when he having cast the cursed millstone Babylon in the Sea [Rev. 18. 21.], and sown the land of graven Images with brimstone, and destroyed Idols out of the earth, shall be espoused on our elder Sister the Church of the Jews, and the fulness of the Gentiles. O that Christ would enlarge his Love bed. And O what a honour to the servants of the Lord to bear up the tail of Christ his Marriage-robe-royal, in the day of our high and royal Solomon’s espousals. And what a second time-Heaven were it before eternities Heaven to have a bed in his chariot, which is bottomed with gold and paved and floured with Love for the daughters of his last married Jerusalem [Cant. 3. 10.]. And who knoweth but our Lord hath now entered on that glorious Marriage-suit? Let us believe, wait on, love, follow truth and peace, be zealous for the Lord, and pray for the exalting of his Throne. And so I am.
Yours in all respective love and observance,
A Table of the Contents of the ensuing Treatise.
CHAP. 1. QUEST. 1. WHETHER the keys of the Kingdom of Christ be conferred by Christ Jesus upon the multitude of believers, as upon the first and proper subject, or upon the Church-guides only?
p. 1.
CHAP. 2. QUEST. 2. Whether or no some do warrantably prove from Scripture, that the power of the keys is given to all the faithful?
p. 20.
CHAP. 3. QUEST. 3. Whether or no the Church of believers in a Congregation be the first Church, having the highest power of jurisdiction within itself, and that independently, and a power above and over the Eldership, to constitute and ordain them, and to censure, depose and excommunicate them in the case of corruption of Doctrine, and scandals of life and conversation?
p. 30.
CHAP. 4. QUEST. 4. Whether or no our brethren prove strongly that the Church of believers is the first Church, having supreme jurisdiction over the Eldership?
p. 38.
CHAP. 5. QUEST. 5. Whether or no some do warrantably affirm the power of the keys to be originally and essentially in the Church of believers, and in the Church-guides only, quoad exercitium [in its actual operation], and from the Church of believers, as the Mistress whom the guides are to serve, and from whom they have borrowed the use of the keys?
p. 52.
CHAP. 6. QUEST. 6. Whether Christ hath left the actual government of his Church to the multitude of believers?
p. 63.
CHAP. 7. QUEST. 7. If there be no true visible Church in the New Testament but only one Congregation meeting in one place, and no Presbyterial or representative Church as they call it?
p. 70.
CHAP. 8. QUEST. 8. Whether or no our Saviour doth warrant and allow a Church of Elders and Overseers in these words, Mat 18. Tell the Church?
p. 83, 85.
CHAP. 9. QUEST. 9. What members are necessarily required for the right and lawful constitution of a true Political visible Church, to the which we may join in God’s worship?
p. 92.
CHAP. 10. QUEST. 10. Whether or no it be lawful to separate from a true Church visible, for the corruptions of Teachers and wickedness of Pastors and professors, where faith is begotten by the preaching of professed truth?
p. 120.
CHAP. 11. QUEST. 11. Whether or no separation from a true Church, because of the sins of the Professors, and manifest defense of scandalous persons can be proved from God’s word to be lawful?
p. 149.
CHAP. 12. QUEST. 12. Whether or no some do warrantably teach that Baptism should be administrated only to Infants born of one, at least of the nearest Parents known to be believers, and who are to be admitted to the Lord’s Supper?
p. 164.
CHAP. 13. QUEST. 13. Whether or no every particular Congregation and Church hath of it self independent power from Christ Jesus, to exercise the whole power of the keys without any subjection to any superiour Ecclesiastical indicatory?
p. 187.
CHAP. 14. QUEST. 14. Whether or no the power Ecclesiastical of Synods can be proved from the famous Council holden at Jerusalem? Acts 15.
p. 199.
CHAP. 15. QUEST. 15. Whether or no by other valid Arguments from God’s word the lawfulness of Synods and Assemblies can be concluded?
p. 217.
CHAP. 16. QUEST. 16. Whether or no it can be demonstrated from God’s Word, that all particular Congregations have of and within themselves full power of Church-discipline without any subjection to Presbyteries, Synods, and higher Church-Assemblies? where also the question about public prophesying of such gifted men as are not in office, is discussed against the tenet of Separatists?
p. 231.
CHAP. 17. QUEST. 17. Whether or no some do warrantably teach that no man hath Pastoral power to preach and administer the Sacraments as a Pastor without the bounds of his own Congregation. And from whence essentially is the calling of a Minister from the Presbytery, or from the people?
p. 260.
CHAP. 18. QUEST. 18. Certain Queries or doubts following upon the Doctrine of independent Congregations?
p. 272.
CHAP. 19. QUEST. 19. Doubts generally seeming to oppose Presbyterial government discussed and loosed, as anent ruling, Elders, Deacons, Widows, the power of Kings in matters Ecclesiastic,
p. 280.
CHAP. 20. QUEST. 20. Whether or no the government of the Church of Scotland can be demonstrate from the clear testimonies of God’s Word?
p. 362.