Assertion of the Government of the Church of Scotland, Part 1 · Chapter 13
CHAP. XIII. Whether Ruling Elders have the power of decisive voyces, when they sit in Prebyteries and Synods.
THere are sundry questions propounded by D. Field and other adversaries of Ruling Elders, whereinto they thinke wee are not able to satisfie them, as 1. Whether Ruling Elders ought to have decisive voyces, even in questions of Faith and Doctrine, and in the tryall and approbation of Ministers? 2. Whether these Elders must be in every Congregation with power of ordination, deprivation, suspension, excommunication, and absolution, or whether this power bee onelyonly in Ministers and Elders of divers Churches concurring? 3. Jf they be Ecclesiasticall persons, where is their ordination? 4. Whether these … be perpetuall or annuall, and but for a certaine time?
Whether they ought to serve freely or to have a stipend? Touching the first of these; since the reformation which Luther began, it was ever maintained by the Protestāt writers, that not the Ministers of the word alone, but some of all sorts among Christians ought to have decisive voices in Councils. But Dr. Field will admit none to teach and define in Counc…ls,Lib. 5. …. 4… but the Ministers of the word onelyonly: others he permits onelyonly to consent unto that which is done by them. Saravia alloweth grave and learned men to sit with the Ministers of the word,Vbi supra c. 9. p. 93, 94. Paren. c. 11. yet not as Iudges, but as Counsellors and Assessors onelyonly. Tilen will not say that the Bishops and Pastors of the Church ought to call any into their Councill, but that they may doe it when there is need. Against whom and all who are of their mind we object. 1. The example of Apostolicke Synods. Matthias the Apostle after Gods owne designation of him, by the lot which fell upon him, was chosen by the voices, not onelyonly of the Apostles, but the other Disciples, who were met with them Act, 1.26. foreign i. e. Simul suffragiis electus est, as Arias Montanus turneth it.In Act. 1.26. For the proper and native signification of foreign, as Lorinus sheweth out of Gagveius, is to choose by voices. The Professors of Leyden have noted this consensus Ecclesiae per foreign in the election of Matthias Cens. in Confess. cap. 21. Jn the Councill of Hierusalem Act. 15. we find that beside the Apostles the Elders were present, and voiced definitively, for they by whom the Decree of the Synod was given forth, and who sent chosen men to Antioch, were the Apostles and Elders, Gerard, Loc. Theol. com. 6. n. 28. and th… Profess. of Leyden, cens. in conf. c. 21. understand that the Elders spoken of v. 5. & 6. were the ruling Elders of the Church of Hierusalem, joyned with the Apostles, who laboured in the word. Other Protestāt writers understand by the name of Elders there, both preaching and ruling Elders. The Brethrent, hat is the whole Church, heard the disputes, and consented to the Decrees, v. 21, 22, 23 Ruling Elders behoved to doe more then the whole Church, that is voice definitively. Lorinus the Jesuite saith, that by the name of Elders there, wee may understand not onelyonly Priests, but others besides them. Viz. antiquiores & anctoritate praecellentes discipulos, Disciples of greatest age and note. And this he saith is the reason why the vulgar Latine hath not retained in that place the Greeke word Presbyteri, but readeth Seniores. 2. Wee have for us the example of Ecclesiasticall Courts among the Iewes, wherein the Iewish Elders had equall power of voicing with the Priests, and for this we have heard before, Saravia's plaine confession. 3. The example of ancient Councils in the Christian Church. Constantine in his Epistle which he wrote to the Churches, concerning the Nicene Councill saith; I my selfe as one of your number was present with them (the Bishops) which importeth that others of the Laity voiced there with the Bishops as well as he, and hee as a chiefe one of their number. Euagrius lib. 2. cap. 4. saith, that the chiefe Senators sate with the Bishops in the Councill of Chalcedon. And after he saith, The Senators decreed as followeth. The fourth Councill of Carthag…, c. 27. speaking of the transportation of a Bishop or of any other Clergie man,Caranza in summa concil. p▪ 357. saith, sane si id Ecclesiae vtilitas fiendum poposecrit, decret… Pro eo clericorum & laicorum Episcopis porrecto, in praesētia Synodi transferatur. The Decrees of the Synod of France holden by Charlemain… about the yeare 743. are said to have beene made by the King, the Bishops, the Presbyters, and Nobles. Many such examples might we shew, but the matter is so cleere that it needeth not.L…b. 1. cap. 8. 4. The Revieu of the Councill of Trent written by a Papist, among other causes of the Nobility of that Councill maketh this one, that Lay-men were not called nor admitted into it, as was the forme of both the Apostolicke and other ancient Councils, shewing also from sundry Histories and examples, that both in France, Spaine, and England, Lay-men vsed to voice and to judge of all matters that were handled in Councils: alleaging further the examples of Popes themselves. That Adrian did summon many Lay-men to the Lateran Councill, as members thereof, that in imitation of him Pope Leo did the like in another Councill at the Lateran under Otho the first, and that Pope Nicholas in Epist. ad Michael Imperat. acknowledgeth the right of Lay-men to voice in Councils, wherein matters of faith are treated of, because faith is common to all.…bid. The same writer sheweth also from the Histories▪ that in the Councill of Constance, were 24. Dukes, 140 Earles, divers Delegates from Cities and Corporations, divers learned Lawyers, and Burgesses of Universities, 5. The Protestants of Germany, did ever refuse to acknowledge any such Councill wherein none but Bishops and Ministers of the word did judge.Vide fosciculum rerum expetendarum. When the Councill of Trent was first spoken of in the Dyet at Norimberg, Anno 1522. all the estates of Germany desired of Pope Adrian the 6. That admittance might be granted as well to Lay-men as to Clergie-men, and that not onelyonly as witnesses and spectators, but to be judges there. This they could not obtaine, therefore they would not come to the Councill, and published a booke which they entituled, Causa cur Electores & caeteri confessioni Augustanae addicti ad Cōcilium Tridentinum non accedant. Where they alleage this for one cause of their not comming to Trent, because none had voice there but Cardinals, Bishops, Abbots, Generals, or superiors of orders, wheras laickes also ought to have a decisive voice in Councils, 6. If none but the Ministers of the word should sit and voice in a Synod, then it could not bee a Church representative, because the most part of the Church (who are the hearer… and not the teachers of the word) are not represented in it. 7. A common cause ought to be concluded by common voices. But that which is treated of in Councils is a common cause pertaining to many particular Churches. Our Divines when they prove against Papists that the election of Ministers and the excommunication of obstinate sinners ought to be done by the suffrages of the whole Church they make use of this same argument; That which concerneth all ought to be treated of and judged by all. 8. Some of all estates in the common-wealth, voice in Parliament, therefore some of all sorts in the Church ought to voice in Councils and Synods; for de paribus idem judicium, A Nationall Synod is that same to the Church, which. A Parliament is to the Common-wealth. 9. Those Elders whose right we plead, are called by the Apostle rulers, Rom. 12.8. 1 Tim. 5.17. and Governours, 1 Cor. 12.28. therefore needs must they voice and judge in those assemblies, without which the Church cannot be ruled nor governed. Jf this be denyed them they have no other function behind, to make them Rulers or Governours of the Church. Rome was ruled by the Senate, not by the Censors; and Athens was governed by the Ar…opagus, not by the inferiour Office-bearers, who did only take heed, how the Lawes were observed. But let us now see what is objected against this power of Ruling Elders, to voice in Councill, and to Iudge of all things, even matters of faith treated therein. First it is alleadged that lay-men have not such abilities, of gifts and learning, as to judge aright of such matters. But I dare say there are Ruling Elders in Scotlād, who in a theological dispute, should powerfully spoyle many of those who make this objection. 2. Antonius Sadeel, Iohannes a Lasco, Morney, and such like shew plainely to the world, that gifts & singular learning, are not tyed to Bishops and Doctors of the Church. 3. Neither doe men of subtile wits and deepest learning, prove alwayes fittest to dispute and determine questions of faith. It is marked in ye historie of the Councill of Nice, that there was a Lay-man therein, of a simple and sincere mind, who put to silence a subtile Philosopher, whom all the Bishops could not compes…e. 4. There are many both in Parliament and secret Counsell without all controversie able to give their suffrages, and to judge of matters in hand, who notwithstanding, are not of such learning and Eloquence as to enter into the lists of a publique dispute. 5. And if the gifts and abilities, of the most part of ruling Elders, were as small as their adversaries will be pleased to call them, yet this concludeth nothing against their right power of voicing, but onelyonly against their aptitude and fitnesse unto that, whereto their right would carry them. And we doubt that every Pastour be well gifted, for all which cōmeth within the compasse of his vocation, or doth well every thing, which he hath power to doe. Another objection is made from 1. Cor. 14.32. The spirits of the Prophets, ar… subject to the Prophets: whence they collect, that prophets, and preachers of the word, ought to be judged by such as themselves are, that is by Prophets and Preachers, and by none other.Praelect… c…m. 3… p 1176, …61. To this we say, 1. There owne Camero giveth us another commentarie upon that place, rightly observing, that the Apostle there speaketh nothing of trying or judging the spirits, but onelyonly of the order, which is to be kept in the Church: for whereas in the Church of Corinth, the Prophets did prophecy tumultuously, many or all of them at once, and would not give place one to another, this the Apostle condemneth, and will have the Prophets so farre subject to the Prophets, as that when one riseth up to prophecy, the rest may hold their peace. 2. That this is the sense it is cleare, from the order and dependance of the Text, for v. 30. he commandeth him that prophecieth in the Church to hold his peace, when any thing is revealed to another Prophet that sitteth by, now this he enforceth by foure reasons. 1. Because so they might all prophecy one by one, and they were mistaken, who thought that all could not prophecy, except many spake at once. 2. All that were in the Church might learne and all be comforted, by every Prophet, which could not be, except they prophecied severally one by one. 3. The Spirits of the Prophets are not arrogant, but humblie subject one to another, each giving place to other. 4. God is not the Author of confusion, but of peace and order.