him Besids will any say that the Deacons joyned with these Bishops in the period of this verse were not at Philippi or belonging to that Church but with Paul But they are mean men and their credit needed not to be saved by such a conceit as this All the fear of that Father was â—…east these Bishops at Philippi be found meer Presbyters of that Church And how to ward off this blow hoc opus hic labor ese Well what further answers he He tells us nixt That others think they were Bishops of theChurches about conveened at Philippie which Paul knowing of salutes them with the Church Since he first salutes the Saints as intending mainely to write to them and then the Bishops So wee see the Prelatists saile every point of the compasse to save the credit of these Bishops If Bishops cannot be gotten sett beside the chaire with Paul when addressing the Epistle this gloss standing clearely antipod to the Text the nixt shift is rather then these Bishops be degraded to meer Presbyters to send for some other Bishops to Philippi at this tyme of Paules Writing that this casual Mustere of Bishops of other Churches may warde off the deadly blow which the cause will gett by seating all these Bishops at Philippie as officers of that Chuch and to compass this designe they must be but occasionally saluted here and not as fixed members or officers thereof upon the Apostles Information comeing to late to his ears from our Informer and his fellows that there were several Magnates there besides the ordinary Presbyters at Philippi But which also odd they must become so humble as to fall behind the Saints the persons mainely written to Had our Informer left out this clause which notwithstanding his answer did require Our Prelats Parliaments order Who are before because behind the most would have saved their reputation still But many of the Ancients are more ingenuous Thodoret confesses that Presbyters are here understood because their could not be many Bishops in one-city on Philip. 1. Oecumenius on Philip. 1. Tells us That we are not so to understand it as if there were many Bishops in one citty but that the Apostle calls the Presbyters Bishops Chrisost. ibid. acknowledges That they were Presbyters who were called thus because the names were then common and the Bishop himself was called Deacon and that the distinction of names came afterward This conjecture is sib to that other shift to take off the strength of our argument from Act. 20. viz. That these Elders were not Church Officers of Ephesus onely but the Bishops of all Asia mett together at Ephesus and sent for by Paul from thence least if the Episcopal authority be found seated in these Elders of Ephesus at Pauls last farewel it breake the Diocesian Prelat all in peeces But as it is well replyed that since Paul sent to Ephesus for the Elders of the Church it is a groundless conjecture to call them any other Elders then of that Church to which he sent and that there is no hint in the text of any other Elders there at that time So this fancie is as fond when applyed to this passage and may receave the same reply What shaddow of proof can be produced that therewere any other Officers there at this time then the Bishops or Ministers of this Church And what Logick I pray or sense is there in this inference that because the Apostle first salutes all the Saints or the Church collective in bulke and then the Church Officers Bishops and Deacons or the Church representative in special that therefore he salutes these Church Officers as casually there and not as Officers of that Church Beside had the Apostle saluted them as casually present they would have been saluted with every Saint in Christ Chap. 4 21. rather then in the inscription The English Annotations thus sense it That by the Bishops and Deacons we are to understand the whole Ministery at Philippi consisting of Presbyters to whom the government of the Church was committed and Deacons who not only had the care of the poor but also assisted the Ministers in their Ecclesiastick function But our Informer hath a third Answer wherein He grants that these Bishops and Deacons were Officers of this Church and askes where were the ruling Elders here and if we say they are included in the word Bishop then he tells us that upon better ground he can affirme that Bishops here signifies both the superiour Bishop and the ordinary Minister who may be called Bishop as well as Epaphroditus is called ane Apostle Answ. 1. Our Argument from this place and such like beside the Scriptures silence as to the Diocesian Bishop is That the Scripture Bishop doth therein stand so described and qualified that it is impossibe to understand him of any other officer then a meer Presbyter which is most manifast here It being impossible that a multiplicity of Bishopes could be at Philippi as is universally acknowledged And if he grant that these Bishops were officers of that Church in Philippi he must either say they were meer Preebyters which is all wee seek and the yeelding of his cause or he must prove that either here or els where the word Episcopus or Bishop designes the diocesian Bishop and place a multiplicity of such Bishops here against the old Cannons particularly that of Nice But 2. As to what he sayes of the ruleing elders it is utterly impertinent and answered already We proved the ruling elders office as distinct from the preaching elder by clear Scripture grounds and did shew that the Scripture points out two sorts of elders giving them both this generall name of elder then distinguishing them into such as rule and such as labour in the word and doctrine But this Informer will never prove that Episcopus or Bishop designes two sorts of Pastors a higher and a lower or that there is any difference of degrees in the pastoral office So that he cannot include here his Superior imaginarie Bishop of whose office the Scripture is utterly silent As we may the elder in the Bishop And till he make the Diocessian Prelat appear in Scripture we must still hold that when Ministers are called Bishops they get the proper specifick designation and characteristick of their office are not called â—…o in a general figurative sense or Catachrestice as Epaphroditus is called the Philippians Apostle or messenger But how viz. their messenger sent to Paul who ministered to his wants Phil. 2 25. So 2 Cor. 8. v. 23. Titus and others are called the Apostles and messengers of the Corinthianes viz as it is there inumar in that bussines of the collection for the Saincts at Jerusalem for which end they were sent to the Corinthians So the Spirit of God in Scripture both in holding out the distince office of Apostle properly so called for I hope our Informer will not upon this ground make different degrees of Apostles as he doth of Pastors
c 24. not 1. acknowledges that De Alexandrinae Ecclesiae primordijs nihil ex Scriptura imâ—…ne ex patribus quidem qui ante Synodum nicenum floruerunt quicquam certi demonstrari potest That nothing certanly can be made appear concerning the beginings of the Church of Alexandria from Scriptur no not from the Fathers who florished before the council of Nice Baronius Anno. 44. 11 42. saith cum Apostolorum nomine tam facta quam scripta reperiantur esse suppositia c. Since there are suppositious both words and Acts under the Apostles name since what is related by true writers remaines not incorrupt it may make one dispair to reach that is true and cerâ—…in So much is the great popish historian forced to confess The Informer should likewise have done well to have put into the mouth of his doubter Joseph Scalliger his grave difficulty about the succession of the Bishops of the Church of Jerusalem Related by Didocl Cap 4 p. 123. Wherin he proves Eusebius relation to be contrary to our Lords prophecy anent the destruction of Jerusalem and to Josephus his History To this I add that he will find many learned men doe hold that the first successors after the Apostles in these supposed Catalogues were meer Presbyters who according as they were more eminent in the Churches and consequently their memories referved therein whose Natales as Iunius speaks that is their dayes of banishment martyrdome or death were keept in the Churches records accordingly they were cull'd out by the Fathers to fill up these Catalogues though they were contemporary those they named Bishops in conformity to their own times For this I recomend Franciscus Iunius his learned discourse to this purpose Cont. 3 l. 2 c. 5. not 18 errori causam prebuit c the cause of the error he means in those contradictory confused Catalogues of Bishops was that there were many Bishops or Presbyters at once appoyinted by be Apostles in the Churches c. It s then evident which is the Collection of Diocl. upon what is premised 1. That the Ancientes without examination having from their progenitors receaved many fabulous stories delivered to the posterity such thinges as can neither be reconciled to Scripture nor with themselves 2. That they might fill up their Tables of Bishops and conforme the first ages to their own they culld out the most famous Minister for zeal piety c and put them into their Catalogués 3. Whom they thus put in they called them Bishopes in conformity to their own times though they were meer Presbyters For as we saw upon Phil. 1. himself acknowledges that the Fathers used the names indifferently So by this time wee suppose it is convinceingly evident that ouâ—… Informers great argument from his Testimonies is lost There is a great consent of the learned in this that for the first purest age the Church was governed by Presbyters without Bishopsblondel Apol Sect 3 p 3 14. 3 5 p. 308 378. Shewes the consent of the learned heerin For this Church of Scotland we have the Testimony of Ioanes Major de Cest. Scot l. 2. of Fordon Scoto-chronicon lib. 3. Shap. 8. likwise of Blond Sect. 3. All shewing that this nation haveing imbraced the Christian faith Anno. 79. till the year 430. When the pope sent Palladius as our first Bishop was governed only by Presbyters with out Bishopes so that we had our union to the see of Rome together with Prelacy Clemens of the first century in his Epistle to the Philippians maks but two orders of Ministery Bishops and deacons these only he sayes the Apostle set up to propogat the ordinances to believers And this to be a remedy to end all contests about Episcopacy page 57. c. The same we heard of policarp in his Epistle to the Philippianes we heard of Augustins Testimony Epist. 19. to Jerom. Dr. Reynolds in his Epist. to Sr Francis Knolls cites Chrysostom Ierom Ambrose Augustin Theodoret and many others ancient and modern to prove that in Scripture Bishop and Presbyter are all one Jeroms Testimony upon Titus is famous for this point who assertes and proves at large from Philip. 1. Act. 20. Hebr. 13 17. 1 Pet. 5. That by Gods appointment and in first Apostolick times afterward the government was by Presbyters communi concilio Presbyterorum by the common councel of Presbyters that by divine appointment Bishops Presbyters are one that the difference betwixt them had no better ground then contudo or Custom That divisions by Satans instinct occasioned the difference afterward made betwixt Bishop and Presbyter That their equality was not his privat Judgement but a Scripture truth The same he hath in his Epistle to Evagrius But now let us hear what ouâ—… Informer hath Scraped together from his masters Saravia Dounam Tilen c. To infringe this Testimony 1. He â—…ayes That Ierom speaks onely of the first gospel times when mentioning the identity of Bishop and Presbyter when the Apostles did by their own presence industry Supply the rowme of Bishops but as they began to fail by death or their bussines called them elswhere and upon the Churches inlargement the Schisme that arose upon the Presbyters equality Bishops were set up over Presbyters This he proves because jerom sayes that from Mark the Evangelist The Presbyters choosed out one and called him Bishop even to the Bishops heraclius and Dionisius but Mark died before Peter and Paul Then he compleans of Smectimmuus as dealling defectively in leaving out this in their Citation And of Mr. Durham on the Revel paâ—… 225. and thatMr Durham takes no notice of jeroms similitud in speaking of this Election of Presbyters in relation to their Bishop viz As the army doth choose the Emperor Thus far we have our Informers first great defence Which brings to minde a remarkable saying of Marcus Anton. De Dom. De repub Eccl. lib. 2. cap. 3. Numb 46. Sunt qui Hieronimum in rectam sententiam vel invitum velint trahere ille tamen dum consuetudini Sole ecclaesiasticae ecclaesiaeque humano decreto tribuit quod ab Apostolis jure divino est factitatum aliquantum certe deflexit neque in hoc aut excusari potest aut in alium contrarium sensum trahi verba ejus neque aliam Sententiam neque defensionen neque excusationem admittentia sunt haec in Epist. ad Titum c Some would he saith draw jerom to a contrary minde against his will but whil he doth ascribe only to Ecclesiastick Custome and the Churches human deccree what was done by divine right he went out of the way and in this he cannot be excused nor can his words admitt of any other sense or meaneing So much was this mans ingenuity beyond that of our Informer But to the point I Ans. 1. Wee have nothing here but the old Song which hath been answered by many Iunius decler c. 15. Not. 16. tells him That tria distinguit tempora
the Presbytery to the Synod as from the Presbytery at Antioch to the Synod at Jerusalem Not to any one Apostle Pop or Prelat Whereas the last appeal and reference in this Diocesian Mould is to the Bishop Our Lords rule is this in relation to the removeing of Scandales First tell the offending Brother Alone then take two or three more then if he be farder contumacious tell the Church the greater embodied court or Judicatorie who have the official power of binding or lowseing He bidds not toll it uni to one but unitati a multitud gathered into one for so the Greek word doth necessarly Import whereas in the Diocesian sea the gradation is from many to one Prelat whose sole prerogative this highest censure is And with Prelatists the rule runns thus tell two or three lastlie and finallie one Lord-Bishop Which is point blank contrare to the Scripture rule 3. The Diocesion Bishops power and Ministerial Pastoral pretended duties as Diocesian Bishop are such as falls within he compass of no command and which it is impossible to performe according to Scripture rules which I prove thus 1. The Prelat according to their principles is the proper Pastor of the whole Diocess for he being peculiarly Bishop of it and consecrat in order to his Episcopal inspection over the same for to the participation of his power office denoted by this term Bishop of Edinburgh c. He admitts non in the diocess it being the characteristick of his Superioritie over Presbyters withall it including the wholl Ecclesiastick Authority both of order and Jurisdiction with in the Diocess It followes of necessity that he is the sole and proper Pastor thereof according to this mould of Government Now it being so let it be considered 1. That the trew Scripture etimon of Episcopus or Bishop imports all the Pastorall duties of feeding and ruling and layes aâ—…e obligation upon the person under this relation and cloathed with this Office to perform all these duties accordingly to these to whom he stands in that relation 2 That its impossible the Bishop can feed Rule Oversee and perform the Pastoral duties unto and watch for the souls of all that large flock in which some hundereds of painful Pastores will find their hands full of work So that the Bishop assumes a charge which it is impossible he can dischag or perform 3. The Scripture allowes no Derivation or Deputation of the Pastores work and Office to which he is called of God unto other subserviant Officers Because God intrusts no man with any peece of Stewardship in his Family but what he must both oversie and execut immediatly by himself and is likewayes disposed and enabled to manage and overtake God still conjoyneing the Office gifts and call together for every peece of his work Which the man that is intrusted with and called unto must himself immediatly waite upon and attend Rom. 12. 7. and not intrust it to others for him Hence 4. By clear consequence it followes that the Diocesian Bishopes work qua talis is such as he can neither mannage nor hath warrand from the great Shepherd to exercise or assume In the 4t Place the present Diocesian Bishop is a Person who is authorised to sitt in Parliament Council and other civil Judicatories as a constituent member therof For they are restored to their places in Parliament civil pretended dignities which places they aâ—… by there Office bound to manage as civil Rulers But so it is that all civill dominion Magistraticall Rule is expresly prohibit to Church Rulers so that the Church Officer who is installed in these Offices falls from Heaven to Earth The Princes of the Gentiles exercise Dominion over them and they that are great exercise authotie upon them but it shall not be so among you Matth. 20 25 26. This charge our Lord gave to his Apostles and their Successors Pastores or Bishops who are here forbidden all civill rule or Magistracy the nature wherof is properly a Dominion and thus distinct toto coelo from the nature of Ecclesiastick Offices which is a Ministerial service or stewardship only All our divines impugne from this text the popes civil Dominion and the amphibius civily ruleing or domineering Prelat falls under the lash thereof Non who goe Christs errands and his warrfare must be inâ—…angled with these things that are temporal The Minister must waite upon his Ministrie So the civil Magistrat is Gods Minister in civiles attending Continually upon this employment Rom. 13 4 6. Now those being in their nature so disparat employments and both requireing a constant waiting and attendance he is a strange man That can be called and sufficient for both Who is sufficient for these things said the great and highly gifted Paul speaking of his Ministerial employments Are our Prelats beyond his sufficiencie who can act the Pastor of a wholl Diocess and guide State affaires too Christs Kingdome is not of this World and so are not its Officers the weapons of whose warrfare must not be carnal Who made me a judge said the great Shepherd himself when desired but to giue a deciding advice in a civil cause Luk 12 14. Where is there any thing like the work or qualifications of the Magistrat in all the New Testament Rules and instructions anent the work Office and call of Church Officers CHAP. III. The Diocesian Bishops Office debases extraoadinarie Offices in confounding them with the ordinary That Timothy and Titus power layes no foundation for Prelacy cleared at large The derivation of Prelacie from them loaded with gross absurdites VIII THe Diocesian Bishops Office is in this contrare unto the word in that It debases the Apostolical and Euangelistick Offices and confounds the ordinarie extraordinarie functions administrations which Scripture Reason all sound Divines doe diversifie distinguish The Prelats Advocats this new informer particularly pleads for and derives the Episcopal preheminence from the office and inspection of the Apstles and Euangelists whom they affirme to have been properly formally Bishops in the sense they take the Diocesian Bishop and that the formal power and offices which they exercised are to be continued still in the Church That Timothy was formally constitut Bishop of Ephesus Titus of Crete Iames of Ierusalem And that the Prelats office is the same and properly Succeeds them and is as it were A continuation of their office in a formal sense Timothy's authority is is one maine ground which the Episcopal men at the Isle of Wight and this Auther also do plead to legittimat the Prelats office This being clear I say this pretended Mould of the Diocesian Bishops Office and Authority is lyable to the charge censure of debasing these holy extraordinarie functions and confounding them with the ordinary which I prove thus 1. All sound protestant Divines do harmoniously assert the extraordinary nature of the Apostolick office as such and likewayes of the Euangelists reckening the Apostles Prophets
that the Bishop at his first rise was only the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Moderator of the Presbytery Blondel at large mantains the same only he holds that the next in degree succeeded him when dead Hence Musculus after he hath from the texts alledged by Jerome proved that Bishop and Presbyter are all one adds That thereafter Ambition begetting strifes about precedencie one was set up to be Moderator in a fixed orb And least our Informer or any else alleadge that prelacy therefore is necessary to prevent Schisme This eminent light of the reformed Church adds but whither that device of man profited the Church or no the times after could better judge and that the effects issueing upon it dicovered that it was not the Spirit of God his remedy to take away Schisme but Satans project to destroy a faithfull Ministery The same saith Sadael viz that this difference betwixt Bishops and Ministers which was introduced to remedie Schisme opened a gap to ambition So Dr Whittaker haveing out of Jerome shewed That faction occasioned the change of the Ancient Apostolick parity among Ministers adds That many wise and godly men have judged the change and remedy more pernicious then the disease it self which though at first it did not appear yet experience after proved that it brought the Antichristian yoake upon the neck of the Church See the appendix to jus divin Minist Evangel In which Testimonies of these great men we may observe two things 1. That they admitt the first Bishops to have been nothing else but fixed Moderators 2 That even this much they doe condemne as a deviation from the first appointment and as that which gave a rise to the Antichristian Tyranny Now the difference and disproportion betwixt this fixed Moderator and our present diocesian erastian prelat is so plaine and obvious that nothing further needs be said to clear it Therefore his Argument from the Catalogues and those early first Bishops who tooke place in the Church is pitifully claudicant as to a conclusion of the ancient Churches approbation of our Prelats To clear it further its evident if we lay weight upon the Judgement of the ancient Bishopes themselves in point of Church Government that 1 They held not their consecration or ordination to be distinct from that of Presbyters Episcopi Presbyteri una eadem est ordinatio That the Bishop and Presbyter have one and the same ordination we heard is Ambrose assertion 2. No delegation of externall jurisdiction to Presbyters was acknowledged by the ancients As it is by our new hierachical pleaders The Prelatists hold that the Bishop is properly the Pastour of the whole diocess and that all the Ministers thereof have but a derived precarius Ministry under him so Dâ—…wn defens lib 2. c. 4. p. 67. Field of the Church 56. c. 27 Sarav de trip epis p 87. Spalaâ—… l. 2. c. 9 Num. 15. and yet Ambrose on 1 Tim. 5 And Chrisostom Hom. 17 on Matthew calleth Presbyters expresly Christi vicarios Christs vicars Cyprian lib. 4. Epist. 8. sayes Dominum sacerdâ—…tes in sua ecclesia c. That the Lord condescended to elect constitut to himself Priests in his Church 3. The Ancients held that the power of externall jurisdiction was common with Bishops and Presbyters Ignatius in his Epistle to the Trallians Calls the Presbyters senatum Dei Gods Court or Senat. Et non consiliarios solum sed assessores Episcopi not Councellours only as are our Curats and scarse that but the Bishops assessors Irenaeus lib. 4. Cap 44. Calls them Principes Princes or Chieff Augustin Serm 86. Calls the Brethren ineremo Patronos rectores terrae Patrones and Rectors of the Earth Chrisostom expressly shews on 1. Tim. 1 Hom 11. Ecclesijs praesidisse sicut Episcopi c That they presided over the Churches as the Bishops and receaved together with them the office of teaching and governing the Church The homily begines thus postquam de Episcopis dixit eosque formavit quidnam illos habere conveniat a quo item abstinere necesse sit dictans ommisso interim Presbyterorum ordine ad diaconos transiit Cur id quaeso quia scilicet inter Episcopum atque Presbyterum interest ferme nihil quippe Presbyteris Ecclesiae cura permissa est quae de Episcopis dixit â—…ea etiam Presbyteris congruunt that is after he hath spoken of Bishopes and formed them injoyning what thinges it becomes them to have and from what it is necessary they should abstain omitting the mean whil the order of Presbyters he passes over to deacones Why so I pray even because that betuixt a Bishope and Presbyter there is almost no difference Because unto Presbyters also the care of the Church is allowed and what he said before concerning Bishopes the same thinges also do agree to Presbyters I know he addes sola quippe ordinatione superiores illi sunt atque hoc tantum plus quam Presbyteri habere videntur That the Bishopes only in ordination are superiour to Presbyters according to the latin interpretation followed by Dounam and Bilson and by Bellarmin before them But the more learned interpreters have observed that the greeke will bear a farr other sence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sola enim suffragatione horum ascenderunt atque hoc solo videntur Presbyteris injuriam facere that is that onely by the Presbyters suffrage they have ascended viz to this power and in this onely they seem to do injury to Presbyters The learned Iunius de cleric cap. 7. not 611. tels us that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hic Presbyterorum non Episcoporum quod si 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est ordinatio ergo Presbyterorum est ordinatio The hand suffrage is here the Presbyters but if it be meaned of ordination then ordination belonges to them And having proved this construction sence of the greeke from Suidas he shewes that Chrisost. places not the difference in ordination betuixt the Bishop and Presbyter but in this that the Bishopes ascendunt supra Presbyteros in gradum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doe ascend into there degree of Episcopacy above the Presbyters although because they stepp up by their suffrage they seem to wrong them when they assume any power to themselves who upon the ground of order not of power saith he are set over them by there owne suffrag He also tels Bellarm. de cleric ca. 15. not 29. That granting his sence of Chrysost. Wordes yet the Bishop ordained onely signo sermone declaring the sacred institution or inauguration of the person ordained but not ordinatione veritatis or by the true ordination which that signe represented Some add that if Chrisost. be thus understood in the sence of Bellarm. and his Episcopal sectators he did not rightly expound his text while distinguishing that which he acknowledges the Apostle makes one theâ—… same Ierome tels us of their common Government of the Churches together with the Bishops from whom Gratian
in decretis caus 16. Quest. 1 cap. shewes that Ecclesia habet senatum Presbyterorum c That the Church hath a senat of Presbyters without whose counsel the Bishop can doe nothing 2. We heard that these Ancient Bishops were sett up by the Presbyters as their fixed Moderator and had all their Episcopall power from their free choice and election And that any prerogative which they had over Presbyters they ascribe it to Custom and to the Presbyters own choic consuetudini non dominicae dispositionis veritati to Custom not the truth of divine appointment as Ierome speakes Irenaeus who lived ann 180 lib 4. cap. 43 tells us that we must adher to those Presbyters qui successionem habent ab Apostolis qui cum Episcopatus successione charisma veritatis acceperunt Who have succession from the Apostles and together with the succession of Episcopacy have the gift of verity Ambrose in cap 4. Ephes. affirmes that non per omnia conveniunt c. the government in his time agreed not in al points with scripture he means it of any excrescent power which the Bishop then had above Presbyters And Augustine ascribes al his difference from Ierom who was a Presbyter unto Ecclesiae usus the Churches Custome and grantes that in this onely Episcopatus Presbyterio major est the Episcopacy is greater then the Presbyterat Tom. 2. operum Epist. 19. ad Hieron And Ierome holds in his Epistle to Evagrius Primatum hunc Episcoporum Alexandriae Primum caepisse c. That this primacy of Bishops began first at Alexandria and post-mortem Marcae Evangelistae after the death of mark the Evangelist And thus gives the lie to our Informer who would make us believe that it came from Markes personal practise and appointment while a live he tels us also that it was paulatim by â—…ent degrees that omnis sollicitudo ad unum delata The episcopall care was put upon on Sozom. lib. 1. cap. 15. calls it civitatis consuetudinem a custome whâ—…ch prevailed with other cites 't is remarkable that by Ephiphanius confession Haeres 87. non habuit Alexandrie duos episcopos ut aliae urbes Alexandria had not two Bishopes as other cities But the Informer wil not dare to say that our Prelats now have their power by Presbyters election as these ancient Bishopes 3. It is also clear that in these first times when the Episcopus praeses was set up and for some ages afterward not only the Presbyters but the people also had a great interest in their choice Cyprian epist. 68. speaking of the choice of Bishops sayes That plebâ—… maxime habet potestatem the people have mainely a power and that plebe presente that is in the peoples presence they were set up Which he sayes was a power they had descending upon them de divina auctoritate that is from the divine Authority And this had the approbation of ane African Synod consulted by the Churches of Spaine as to Election Athanas epist. ad Orthodox condemned the comeing in of a Bishop without the peoples consent as a breach not only of ane Ecclesiastick constitution but ane Apostolick precept See Smect page 26. proveing this at large that Bishops were elected by the people Cyprian lib. 1. Epist. 4. nomine Synodi africanae videmus de divina authoritate descendere ut sacer dos plebe presente sub omnium oculis deligatur c. That the Priest was chosen under the eyes of all the people being present and approved as fitt and worthy by a publick Testimony This he sayes we see descends from divine Authoritie ibid diligenter de traditione divina Apostolica traditione tenendum est quod apud nos fere per provincias universas tenetur ut episcopus deligatar plebi cui ordinatur presente c. That it was to to be held from the divine and apostolick tradition as almost through all provinces it was observed that that the Bishop was chosen in the peoples presence over whom he was ordained c. He testifies that thus Cornelius was chosen Bishop of Rome lib. 4 epist. 2. Grat. dist 62. Can nulla ratio fuit ut inter episcopos habeantur qui nec a clero sunt electi nec a plebibus sunt expetiti No reason permitts that they should be holden Bishops who are neither chosen by the clergy nor desired by the people So Ambrose was chosen by the citticens of Millan Flavianus by those of Antioch Chrisostom by the Constantinâ—…politans This Custome was so rooted that when Emperors afterward obtruded Bishops without the previus election of the clergie and people the most famous Bishops much stomached it Ubi ille Canon saith Athanasius Epist. ad solitariam vitam agentes ut a pallatio mittatur is qui futurus est Episcopus Where is that canon That he who is to be Bishop should be sent from the court Let our court prelats mark this And our curats answere this quere Now I hope our Informer will not alledge that the people have any the least Interest in the choise of our Prelats so that they are but novell none of the ancient Bishops in this point 4. Non of the first Bishops could ordaine alone This is beyond debate as to the first Episcopus preses But even in after times also when Bishops power was farther advanced they could not thus ordaine That their power of ordination was not singular appeares from the 4th Councel of Carthage Can. 22 which decrees that the Bishopes ordain not without the Clergy and Can. 3. they are not to impose handes without them The Presbyters in Cyprians time had the power bartisandi of baptizing manum imponendi or of laying on hands ordinandi that is of ordaining epist. 78. and in Egypt in absence of the Bishop they ordained alone see Smect p. 27. upon this ground Ambrose said that betwixt the Bishop and presbyter there is almost no difference Now have not our prelats power to ordaine alone and have they not de facto frequently done so so that upon this account also they are new minted Gentlemen 5. The power and Government of the ancient Bishops in Church judicatories was not sole and singular as that of our prelats nor did they invad or inhanse their decisive conclusive suffrage as they doe who are Princes in all the present Church meetinges which must only give them advice and not that unless this high priest judge them of known loyaltie and prudence and may doe with their advice what he pleases Wheras Cyprian Epist. 6. and 28 professes that he neither could nor would doe any thing without the Clergie And the 4â—… councill of carthage condemnes the Bishops decision unless fortified by the sentence of the Clergie Can. 23. where was the negative voice here see Ruffin hist. lib. 10. Cap. 9. Smectim proves from Canons of ancient Councills the Fathers That neither 1. In censuring presbyters Nor 2. In judgeing of the conversation or crimes of Church members Nor 3. In
shall this world become if these mens faith-banishing principles be once admitted Thirdly to evince that our Prelats puppets and new pleaders are Babeâ—… true brood and builders thou mayest see how sweetly they joyn with the Papists in their glosses upon these Scirptures pleaded against them Whenc it is evident even to a demonstrative certainty that the cause of popry and prelacy are of ane inseparable affinity and stand or fall together If this mans glosses whereby he shifts off our Scripture Arguments striking at the Bishops mitre be once admitted the popes triple crown is equally shielded against the weapons of all Protestants Our learn'd Protestant divines in confuting the popish evasions do so manage their dispute as if they were directly pleading against this Informer in defending our Prelacy And who heares his glossings pleadings and answers would imagine that by some Metempsuchosis Bellarmine or Eccius were now acting the Informer to proselyt the Presbyterians to our Prelacy or a papacy rather Besides 't is clear he embarques with the Papists in his endeavour to bring in antiquity and the Churches practice as the infallible comment upon the Scripture in the Episcopall debate consequently in all debats in Theology Nay we must measure the Temple and the Altar mould our Arguments in this point of truth by Scripture standard but for the utter court of Antiquity wee leave it out for it s given to the Gentiles It s many soul principles and practices will not be gotten within the Holy Scripture verge This man in his Scripture pleadings is very sparing for a few pages measure will do it But for Antiquity ware he mets us out large and full to the great part of all the book and in this he deals honestly giving the courser stuff the larger yard In fine thou may see these men discovered beyond all their hiding pretences of love peace and unity their large spacious charity extended to the dimensions of a Metropolitans pallace hath fine entertaining rooms for Papists Quakers Arminians c. but the poor Presbyterians will scarce get such a room in it as Bishop Bonners colehouse wherein he lodged the martyrs they cry out one Presbyterian Ministers as refusing all Christian fellowship with them in worship but when shall we see them open their pulpits to our Ministers after they have banish'd them from their own flocks They viliâ—… all our differences unto meere punctilioes yet they contend about them tanquam pro aris focis and had rather all Presbyterians were harassed and persecuted even to a consuming desolation then one fringe of their Garments As Bishop Lighton call'd the points debated were cut off and let go They declame zealously in their pulpits and Pamphlets against sanguinary Principles How can these cruell men say they looke up to the God of love But now after they have drunk pretty largely for many years of Presbyterian blood and are gaping for more as fast as the bloody whore of Rome who in a great measure influences them these devout Burrio's can wipe their mouths and pretend they have peace offerings with them Mistery Babylon Mystery Prelacy What ane abysse of deceit is here In the third place thou may see that the cause wee contend for as it hath the first and pure Scripture Antiquity so the next ensuing Antiquity also and the patrociny of the purer ages and the auspiciously Harmonious consent of reformed Churches and divines So that our present Testimony is the same with that of the witnesses against the beast and our adversaries stand arranged under Antichrists banner in the whole series at least complex farrago of their principles A Diocesian Erastian Prelacy underprop't by blood and Perjury headed by a civill papacy embracing in its bosome all foul errours is a hideous Monster a bowing wall a tottering sence and lookes in face and feature so unlike to Christs bride held out and pourtrayed in Scripture and once gloriously shining in this land that no disciple of Christ no friend of the Bridegroom can mistake the one for the other So that our adversaries charge of novell heterodoxy is a new minted calumny a frighting buk bear and scar-cnow fit to fright children in knowledge to be the derision of the knowing and for nothing else Fourthly thou hast here set before thee a looking glasse representing our sin and punishment in these later dayes Wee have not suitably emproven a faithfull Ministry once our Churches crown and glory now that crown is falling apace how many stars hath the dragon cast from heaven to earth Wee have not not studied personall reformation while publick Nationall reformation was owned therefore the holy Jealous God hath given us up to an avowed disouning of that reformation Wee endeavoured not while Gods candle shin'd upon our tabernacle to get our case discovered and search'd our hearts sprinkled from an evill Conscience therefore most of us are given up to Conscience Wasting sins We have not drawn with joy from our wells of salvation while they were open and running in a plenty of powerfull pure ordinances now God hath suffered Philistines to stop these Wells and while wee endeavour to dig them again such are the counter endeavours of this man and his fellowes by their pleading and practices that they are called Ezek and Sitna strife and contention Wee are like to dig and strive long ere wee get the well called Rehoboth and faithfull Ambassadours of Christ shall find their old rooms again in the house of God Wee â—…ave not keept up a due impression of the 〈◊〉 â—…lidging force of our National solemne Covenants with God who of us have endeavoured to perform our vowes to God therein Therefore God hath given most of us up to a palpable disowning and shamelesse renunciation and abjuration of these great and sacred Oaths Wee hid our selves from discoveries of our practical breaches and many whorish departings from God pointed at by our faithfull Seers now he hath given us up to a legall avowed departing The accursed thing which was before secretly with us is now pleaded for disputed for by pretended Seers and wathmen even the remnanm have dealt treacherously with God therefore he hath given them up to treacherous dealers who have dealt very treacherously with them Wee were wearied of reformation wearied of God and said to our faithfull seers see not prophecy not right things but deceits get you out of the way cause the holy one of Israel to cease from before us Ourwhorish hearts lusted after a sinfull liberty and Egypts flesh-pots neither were wee throughly â—…ged from our old sins our iniquities of 〈◊〉 Therefore God hath answered us 〈◊〉 cording to the Idols of our heart anâ—… hath said to us after wee have set up ouâ—… Calves go to Bethel transgresse at Giâ—… gall c. He hath given us our desire and sent leannesse into our soul. Our noble Vine because so dreadfully degenerat is now whithered and wasted plukt up in fury planted in the wildernesse
themselves into which wee hopâ—… will be aboundantly clear to the understanding peruser of what I have offered upon that head and the state of the question as It is exhibited how clear and full our confessions and principles are in asserting the due right of Magistracy as well as of a true Gospel Ministry and how harmoniously wee join to the confessions of all the Reformed Churches herein is sufficiently notour to the unbyassed and judicious and consequently that no precipitations or strayings from the scripture path upon these heads can be charged upon our cause and principles Great and manifold have been the assaults of Satan upon this poor Church and reproaches of that grand accuser of the brethren upon our Reformation and the faithful promoters thereof And the plowers have long plowed upon her back and enemyes of all sorts have many time afflicted her from her youth O that our provoked jealous God would shew us wherefore he contends and give both Ministers and People a heart-affecting sight and sense of the true grounds of this controversy and shew unto us our transgressions wherein wee have exceeded and provoked him thus to lengthen out our desolation that he would excite Ministers to make full proof of their ministry and open up to them an effectual door and engadge his people to a due and suitable subjection to their Ministry that this word might run swiftly and this sword of the Lord eut the cords of the wicked that wee were all excited to encompase his throne with strong crying and tears in order to the returning of the Ecclipsed departing glory that this great Shepherd Israel would shew himself the only wise of God and the only Potentate in dissappointing and crushing the crafty cruel stratagems and designes of Satan now acting both the roaring lyon and subtile old Serpent and of his grand Lieutenant Antichrist and his Artizans That this our Isle upon which the â—…ay-spring from on high did early shinâ—… and which did early wait for his Lawâ—… who is Zions great Lawgiver was recâ—… vered from Popish darknesse and froâ—… decayes after the times of Reformation may have a restoring healing visit and being made a maried land may be upon this ground a land of desires That Christs Tabernacle now fallen down may be rear'd up according to the pattern and planted among us untill his glotious appearance to accomplish his Churches warfare and to make up his jewells This is the Expectation of the prisoners of hope and in this expectation let us turn in to the strong hold even to his name which is a strong tower and go on in his strentgh keeping his good way which hath alwayes been strenth unto the upright Let us contend for the faith once delivered to the saints and be stedfast unmoveable alwayes abounding in the work of the Lord since he comes quickly who is our head and judge and his reward is with him so that neither our labour nor suffering shall be in vain in the Lord. The Contents FIRST PART Chap. 1. page 2. THat the prelat now established in this Church is both Diocesian and Erastian cleared By the present standing acts hereanent page 2 3. A twofold state of the question proponed accordingly Arguments from Scripture against the Diocesian Prelat as a pretended Church officer such as 1. appropriating the term Episcopus common to all Pastors to a Prelat The absu diâ—…y of this discovered Calvines remarkeable Testimony on Titus 1 7. page 4. 2 making it relate to Pastors which hath the flock for its immediat object Cleared from 1 Pet. 5 3. Invading and nulling the Authority allowed to Presbyters The matter of fact cleared from the principles of Prelatists and the absurdity hereof from severall Scripture grounds page 6 7 8 9 10 11 12. 4. Impeaching Christs Kingly office as head of his Church and the perfection of his word in obtruding an officer on his Church of a different mould from those described and allowed by him cleared from the nature of the prelats office and some Scripture grounds page 13 14 15. Chap. 2. page 16. Some more Arguments against the Diocesian Prelat that his office debases the acts and exercise of the power of order cleared from the matter of fact and Severall Scripture grounds page 16 17 18. It maimes and diversifies the Pastorall office by Anti-Scripturall new invented degrees thereof cleared at large page 19 〈◊〉 His office many wayes contrare to thevery nature 〈◊〉 the gospell Church Government cleard also at largâ—… from the nature of the Prelats office and several Scripture grounds page 21 22 23 24. Cap. 3 page 25. The Diocesian Bishops office debases extraordinary offices in consounding them with ordinary cleared from the Scripture-account of these extraordinary offices and the nature of the Prelats office according to the principles and pleading of the Episcopall party Pag 25 26 27 28 29. 30. The derivation of the Prelats office from the Apostolical Authority and the power of Timothy and Titus loaded with absurdities ibid. Chap. 4. page 30. The Diocesian Prelats office takes away the peoples right to call their Pastor This right proved from Scripture and divine reason page 31 32 33. It excludes the office of the ruling elder proved from the practice of Prelatists as likewayes the preceeding charge the divine right of this office proved from several Scripture grounds especially 1 Tim. 5 17. And some chief exceptions of the prelatick party examined Page 34 35 36 37 38. Chap. 5. page 39. That the present Prelacy is grosse Erastianisme proved from the matter of fact some Arguments against it under that notion It excludes and denyes all Church Government in the hands of Church officers distinct from the civill contrary to the Churches priviledge both under the Old and New Testament which is demonstrat at large Page 41 42 43 44 Is in many points ane incroachment upon the liberties of the gospel Church and upon Christs mediatory Authority over the same which is cleared page 45 46. Chap. 6 page 47. Erastianisme denyes the compleat constitution of the Apostolick Church in point of Government Removes the Scripture land marks set to distinguish the civil and Ecclesiastick powers which is cleared in several points page 47 48 49 50. It is lyable to great absurdities ibid. Chap. 7. pag. 51. The Informers shifting and obscuring the true state of the question anent Episcopacy and flinching from the point debateable discovered several wayes page 52 53 He declines a direct pleading for the Prelats civill offices yet offers some arguments in defence thereof wherin his prevarication and contradiction to himself is made appear His pretended Scripture Arguments from the Instances of Eli and Samuel and the Priests concurrence in that Court 11 Numb to fortify the Prelats civil state offices ad examined page 54 55 56 57 58 59. He is contradicted by interpreters in this point Antiquity full and clear against him The grounds of the Assembly 1638 Sess. 25. Against the
14. Examined and retorted upon him His charge of Externall Schsme in separating in acts of Worship fortified by that passage Heb. 10 25 Examined page 34 35 36 37 38 39 40 41 42. The doubters argument from 1 Cor. 12 v. 31. that wee ought to seeke the best most edifying gifts advantageously for himself but fraudulently proposd by the Informer Considerations to clear and enforce this Argument The Informers answers examined at large page 43 44 45 46 47 48 49 50 51 42 His Argument for adhering to Conformists taken from the reciprocall tye betwixt a Minister and people Ezek. 33 8. Heb. 13 17. Mal. 2 7. 1 Thess. 5 11 12. As also from Mr Durham on the revelation page 105 106. examined at large page 53 54 55 56 57 58 59. the premised texts improâ—…en against Conformists plea from this supposed tye and relation ibid. Chap. 3 page 58. The doubters argument from Curats not entering by a call from the people and that passage Acts 14 23. cleared and emproven page 59 60 61 62 63. The Informers first answer that several whom we refused to own entered by this call ibid. his exception upon the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 examined his first answer touching the use of the word to expresse the action of onesingle person proved from Acts 10 41. examined the use of the word cleared from parallels criticks and Interpreters page 64 65 66. His second Answer that Greek writers use this Word to signifie ordination without suffrages and that this was the action of Paul and Barnabas examined The granting that this was the action of Paul and Barnabas distinct from the Churches suffrage will not help the Informer Page 67 68 69. He walks crosse to interpreters in this answer page 70 71 72. His third answer that wee will thus give advantage to independants for popular election of Ministers examined wherein the difference betwixt the independents and us in this point is cleared from the Judgement and principles of Presbyterian writers page 73 74 75 76 77. His last answer is that if wee disown Conformists for want of this call we null the Ministry of the Christian world for above a thousand years upward and the Ministry of this Church to the year 1649. examined even the later Antiquity clear for this call by the testimony of Marcus Antonius de Dominis the Council of Paris anno 559 the examples of Eradius Ambrose c. Yea of Bishop Bilsone page 78 79 80 81. That patronages are abjured in the Covenant cleared against the Informer and his exception anâ—… our Churches perjury because of the use of patronages after the Covenant repelled In what sense the prelatick ordination is pleaded by us in disowning conformists of the term Curat The Informer honestly grants that it signifyes one who serves the cure though not the Minister of the place but the substitute of another page 82 83 84 85. His answer anent the charge of Perjury and reasoning anent the lawfulnesse of disowning Ministers because of Scandals who are not censured examined His reasoning found frivolous and retorted upon him page 86 87 88. his great argument from Math. 23. Anent the supposed command of hearing the Scribes and Pharisees examined Several circumstances of the sacred text offered to discover how very difficult it is to prove that there is a command of hearing them as Church officers The consequence from hearing of them though granted to the hearing of them denyed upon five grounds As also his reasoning from Simeon Anna Joseph and Mary their attending the Temple-Worship examined page 89 90 91 92 93. Mr Durham on Revel 3. pleads nothing for the Informer in this point page 94 95 96. His reasons to prove there is a command of hearing Matth. 23. as above described examined and repelled page â—…7 several answers of the Informer to our charge of intrusion and the queries that he propones thereupon as also his retorsion upon this charge examined and found vain and frivolous page 98 99 100 101 102. His answers to the doubters Argument anent the abjuration of Episcopall Ministers in the Covenant as dependent upon the hierarchy confuted His retorsion that wee were bound upon this ground to disown all the Ministers at the taking of the Covenant who had been ordained by Prelats unlesse they renounced their ordination ane empty knack reflecting on the reformed Churches justifying the popes plea against them page 103 104 105. Chap. 4 page 105 The Informers answer to the doubters Argument anent separation from a corrupt Church In what respects and how far this separation is owned His answer anent the not separating from the Churches of Corinth and Galatia and the asian Churches Rev. 2 3. Though tainted with most grosse corruptions c examined The discrepancy of our case from theirs in this point cleard in some particulars and our cause fortified from Scripture directions to these Churches page 106 107 108 109 110 111 112 113. The impertinency of these instances to our case cleared from hence several wayes ibid. The Informers answer to these Scriptures 2 Cor. 6 14 15 16. 1 Cor. 5 11 2. Thess. 3 6. Rev. 1â—… 3. Examined and found contradictory to his concession anent a necessary separation from a corrupt Church when highly corrupted page 114 115 116 117. His answer to the retorted charge of Schisme upon Conformists for seperating from this Church examined and found naught He therein cuts the sinnewes of his arguing against us page 118 119 120. His answer and reasoning concerning lecturing examined God never appointed a dumb reading the Levites gave the sense of the Law c. the exceptions anent the disuse of our first Method of lecturing and the want of Circumcision and the passover for a considerable time in the Jewish Church help him not in this point page 121 122 123 124 125. Chap 5. page 126. The Informers answer and reasoning upon the point of scandal and offence in reference to the owning of Conformists considered The Informers groundlesse supposition anent the duty of hearing Conformists Our Orthodox sense of Rom 14. and 1 Cor. 8. in the point of Scandal cleard at large from the exposition of Chrysostome on the first text and Pareus on the second page 126 127 128 129 130 131 132 133. The Informer upon supposition that a practice is lawfull and offence flowes from it holds that the command of the powers will loose the giver of offence from guilt and remove this liberty of the practice and the nature of offence how absurdly cleared in fyve points page 134 135 136 138. He is herein contradicted by Amesius The instances of the Brazen serpent and Gideons ephod improven against him ibid. His absurd glosse upon Acts 15 28 that the things before indifferent were made necessary by the meere determination of the Concil largely repelled Calvin classes him with the Papists herein His manifold inconsistencies observed and absurd exposition of scandalum acccptum and datum which
Authority to such as he pleases and the Bishops are nothing else but his Majesties Commisioners in the exercise of that Ecclesiastick Power which is originally in himself Now that this Erastian Prelacie or Church Government is a stranger to the Scripture is many wayes evident 1. This Erastian Prelacie Denyes all Church Government in the hands of Church officers distinct from civil Magistrace which is ane error fully confuted and largely bafled by all who have written against Erastus and his followers and is contrare many wayes to Scripture I. To that distinction betwixt the Ecclesiastick and civil Sanbedrin under the Old Testameet asserted and cleared by many Scripture Arguments by our divines paraicularly Mr Gillespie in the Aarons rode I. From the institution of that Court of elders supposed in Exod. 24. Who were not those elders chosen for the government of the Commonwealth Numb 11. For this was done at Sinai shortly after they came out of Egypt But on the 20 day Of the 2d Moneth in the 2d Year they tooke their journey from Sinai to the â—…dernes of Paran Numbr 10. 11 12. And there pitched when the Seventie elders were chosen to relieve Moses They were not the judges chosen by advyce of Iethro for he came not to Moses till the end of the first year or the begining of the Second after they came out of Egypt Nor could they be judges who judged befor he came for he observed that the burdine lay upon Moses alone So they must needs have been Ecclesiastick Rulers under the presidencie of Aarone and Hur. vers 14. Who were called up as the representatives of the Church of Israel after the Judicial lawes were given Chap. 22. 23. In this 24. Chapter there is a transition to the Ceremonial lawes concerning the worship of God and the Structur of the Tabernacle Deutr. 17. 8 9 10. All grant there a Supream Court of judges therfor also the text must be granted to hold forth a Supreme Ecclesiastick Court For it caryes the authority sentence of the priests as hie as the authority sentence of the judges that in adisjunctive way as Two distinct powers each binding respective in their oun proper Sphere 3. From these judges officers 1. Chr. 23. 4 26 29. Supposed set to their work when the Levits were divyded to there Charge who were not tyed to service attendances in the Temple but to judge give sentence concerning the law its meaning and this saith the text over Israel coming to them from any of the cities of the land 4. From Jehoshaphats reformation 2. Chron. 19. 8 10 11. Who restoring the government of the Church did sett in Ierusalem levits priests Chieff of the Fathers of Israel for the judgment of the Lord for controversies Here is 1. A Court of priests Levits with power of Suffrage thus consisting of Ecclesiastick membres 2. In Ecclesiastick matters Maters of the Lord distinct from Maters of the King 3. For ane Ecclesiastick end viz. to warne that they trespasse not not only against one another but against the Lord. 4. All causes of their Brethren that dwelt in the Cities were to come to them unto Jerusalem 5. They have Ane Ecclesiastick Moderator or president Amariah the chieff priest over them in all Maters of the Lord â—…istinct as is said from Maters of the King These many such Arguments are made use of by him others To clear this poynt of the Two distinct Sanhedrins which fully overthrowes this Erastian Confusion of these two powers governments 2. This fountaining of all Church power in the civil and denying of Church government in the hands of Church officers distinct from the Civil government is Cross to that distinction of the Gospel Church her government from that of the Civil power wich is clearly held out in the new Testament Wherin it is evident 1. That the visible Church is Christ the Mediator his visible kingdome as Mediator And so its Officers Lawes Censures falls with in the compasse of his Mediatorie appointment and inspection Matth. 16. 19. 28. 29. Joh. 18. 36. 1. Cor. 12. 28. Eph. 4. 11 12. 2. That the gospel Church was Compleated in her being essence both as to Rulers Ruled Members officers and in rules directions for the exercise of her government accordingly when no Magistrat was so much as a member of her 3 That in all the precepts anent the exercise of this power it is enjoyned to the Church to these Church officers as such with the same freedome independancy upon the Civil power as at the first without the least restriction limitation in case of the Magistrats becoming Christian All the grounds made use of in pressing the exercise of this power being moral perpetual respecting the Church her condition as a Church whither the Magistrat be friend or enemie In the 2d Place This Erastian prelatick mould of government brings in many grosse encroachments upon the liberties of the gospell Church As 1. Denying her liberty to exercise her power Key of Censure without the Magistrat Contrare to all the New Testament instances of the exercise therof with out him 2. Introduceing a dominion arbitrary power upon all her government Contrare to her liberty the very nature of her government which is a Ministerial Stewardship not a dominion for thus the Church is the proper object of the Magistrats dominion that being the Nature of his power Rom. 13. And the present prelatick Church ounes the Supreme Civil governoure as her Chieff Church officerer 3. Giving to the Magistrat qua talis for this power in Church matters is by Prelats and their adherents aknowledged to be a perpetual Croun-right the proper Sole decisive suffrage in all causes falling under Ecclesiastick cognisance for Prelatists onely meet to advise him in there Suprem Court or national Synod according to the forementioned Act. Now this Cutts off all Church judicatories ther decisive suffrage as Church judicatories which as is cleared above they did fully at first exercise of themselves without the Magistrat 4. This mould will make the Civil Magistrat the proper immediat subject of the Keys and Impartes all Church government to One who as such is not so much as a Church member and impowers him to give out this supposed fountaine power to no Church members or to here enemies at his pleasure As his Majesty gives to persons Civil the power of excomunication Yea it gives him a power by his oun proper clicite acts to dispense all her external government as the law terms it which if we look upon it as including all externall ordinances contradistinct from the internal government of the inward man the Church invisible will necessarely import include the exercise of both the Keys all the external dogmaticke diatactick Critick authority power intrusted to the Church representative Which is a meer
Civil papacie the grossest of usurpations which the Church can be exposed unto as shall be afterward touched Finally This will inferr that Children Heathens yea women may be chieff Church officers and heads of the Church too since they may possesse the Crown of these Kingdoms to which this Headship and Supremacy is annexed But of this also againe 3. This Erastian government is a gross encroachment upon Christs prerogative over his Church And that in these wayes 1. In assumeing a power over the Church which is proper to Christ only I mean a Magisterial architectonick power That this is assumed by this Erastian mould of government is evident He who can dispose of government and governoures of the Church arbitrarly and dispose of all Church meetings and Church maters as he pleases and thinks fitt Hath certanly this power but that this Magisterial architectonick power and dominion over the Church is Christs Sole prerogative is abundantly clear by manifold plaine positive Scripture assertions To Christ is all power given in Heaven and Earth Matth. 28. 18. And he as Mediator is given to be head over all things to the Church Ephes. 1. 21 22. To hâ—…m is all judgement over her committed John 5. 22. Hee it is also who possesses these high tittles to be the Governoure over his Church by way of eminencie Matth. 2. 6. That great shepherd of the sheep Hebr. 13. 20. the shepherd and Bishop of Soules 1. Pet. 2. 25. Hee is that one Master over all Church officers who are but Brethren Matth. 23. 8 10. To us there is but One Lord Iesus 1. Cor. 8. 6. Hee it is to whom onely the imperiall acts of power are ascribed as the giving of lawes to his Church the gospel precepts are his law Gal. 6. 2. Hee it is who gave commandments to his Apostles Act. 1. 2. there is but one law giver who can save and destroy Jam. 4. 12. The Lord is our judge the Lord is our lawgiver or Statute maker the Lord is our King I say 33 22. He it is who Constitutes her ordinances preaching of the word Matth. 10. 7. 1. Cor. 1. 17. administration of the Sacraments as of baptisme John 1. 33. the Lords Supper 1. Cor. 11. 20. dispensing of Censures Matth. 16. 29. Hee it is who appointes his Officers Prophets Pastores Teachers Ephes. 4. 11 12. 1. Cor. 12 28. In his name onely all ordinances are dispensed Not in the name of Magistrats or of any Mortall The Apostles spake and taught in the name of Jesus Act. 4. 17 18. In his name we are to Ask Joh. 14. 13 14. In his name onely Ministers are to preach and baptize Matth. 28. 18 19. 2. Cor. 5. 20. In his name onely they are to Censure to deliver to Satan 1 Cor. 5. 4. In his name only Church assemblies are to be gathered which seems the Smallest Act. Matth. 18 20. See jus divinum Regim Eccles Appollon Revius c. 2. This Erastian government incroaches upon Christs prerogatives In taking and using the Keys against Christs donation and authoritie Christ is the only Lord giver of both the Keys and all their power But in this Usurped power the Kevs are 1. Divyded against his prescription who gave both the Keys of Doctrine and Discipline joyntly to the proper recipients theâ—…of viz. Church officers Matth. 16. 19. This Erastian government â—…ches away One Key viz. of government from such to whom Christ the great Master of the House hath Intrusted both Christ in this donation of the Keys making no mention of the Civil Rulers but only of Church Officers then appointed who were distinct from the Magistrat Hence 2. The Key of disciplin is taken and used against his mynde by these to whom he hath not Intrusted it which is a great encroachement upon his authoritie In the 3d. place this Erastian government encroaches upon Christs authoritie over his Church In superadding Ane officer to theseChurch officers institut and appointed by him For in all the Scripture rolls of Christs Church officers the Civil Rulers are not found Eph. 4. 10 11. 1. Cor. 12. 28. Rom. 6. 7 8. 4. This encroachment appeares in making Church officers as such imediatly subject to the Magistrat in all their Spirituall administration which is a hie Censure of the Primitive exercise of this power independantly as we shal shew 5 In exeeming him from all Spiritual subjection unto and censure by Church Rulers For where â—…pray shal we find the Magistrat excepted and the hiâ—…herCivil powers if within the Church from Christs lawes and rules anent subjection to Church censures and to his Spiritual office bearers intrusted therewith CHAP. VI. Erastianism denyes the compleat constitution of the Apostolick Church in point of Government Removes the Scriptur Land-markes set to distinguish the Civil and Ecclesiastick Powers which is cleared in several points It is lyable to great absurdities IN the 4th place This Erastian Government presumes to impeach the primitive Apostolick Church her compleat constitution and faithfulness of Administration in relation to Government and makes here to have had but a defective maimed constitution and authority thereanent while the exercise of the civil power in her was wanting Which charges a gross deficiency upon Christs prescriptions in relation to her Lawes and Officers Which are found in Scripture very full and suited to her state and condition in all times until all the Elect be made up and here warfare is accomplished and consequently it impeaches Christs saithfulness and authority as Mediatour whose proper work this holy constitution is 5. This Erastian Prelacy takes away all the Scripture Landmarks and Limits which are fixed therien by God to distinguish the Civil and Ecclesiastick Powers and Governments and makes them every way the same in all things wherein Scripture and Reason do distinguish them both as to their Nature and Acts and likewayes as to their Causes 1. As to their Nature this Erastian Government doth confound them 1. In that it makes the Church and Commonwealth the Political and Ecclesiastical Societies one and the same which are formally distinct It being a visible profession that make a Church member and outward habitation and subjection to the civil power that makes a Subject Which may be where there is no profession and consequently no Church-membership For in this mould the Kings Government Civil is Church Government for it is his Government as King in which capacity this Ecclesiastick Supremacy is his prerogative and his Ecclesiastick Government is also Civil Government for it is his Government as the Supream Civil Magistrat And thus the Church respected by his government is the Common-wealth vice versa 2. This confounds the Officers of Church and State which the Scriptur doth aboundantly distinguish For as is said The Church had all her Officers of Christs appointment when no Magistrat was a Member thereof and on the other hand Common-wealths had all their civil Rulers before they became Churches But in this Erastian
Prelacy this order is confounded The chief Officers of this Church are the Magistrats Commissioners to Church and State whereas Church Officers are given by Christ as Mediatour to his Church as a Church 1 Cor. 12 Ver. 28. 3. The actings of civil and Ecclesiastick authority are thus confounded Spiritual church Rulers Act onely in Spiritual matters by Gods appointment and civil Rulers there immediat proper Acts are only in matters Civil But here Church Officers are Parliament Commissioners and civil Rulers in the high commission do excommunicat Againe in the 2. place This Erastian Prelacy confounds these two powers in their causes which are wholly diverse 1. The efficient cause is diverse God as Creator is Author of Magistracy Rom. 13. But Christ as Mediatour appoints Church Government Matt. 28 18. But here the Magistrat qua talis is a suprem Church Ruler And thus is supposed to have his power from Christ as Mediator and Head of his Church Which is ane opinion fully confuted by those who havewritten against Erastus particularly Mr Gillespie in the Aarons Rod. 2. They differ in the material cause the matter on which the two powers do act are diverse Ecclesiastick power doth act in the exercise of the Keys the administration of the Word and Sacraments having this for its proper Object and matter The civil power consists in the civil and secular Sword the one reaches the inward the othere the outward man But in this Erastian Prelacye the Sword and Keys are made one promiscuously used and put into the same hands 3. The two powers differ in their formal cause the civil power is put forth in political punishments the Ecclesiastick in spiritual censures But here the same power is the first Radix and Fountaine of Spirituall Censures and Civil punishments and gives them their formal essence and being as such Finalie The proper immediat end of Civil power is the Temporal External political peace of the commonwealth Rom. 13. 1 2. 3. But the proper end ofEcclesiastick power Is the Churches Spiriual good and edification as such Matth. 18. 15. 1 Cor. 5. 5. 2. Cor. 10. 8. and 13. 10. But here the Magistrat quatalis being the Churches head these ends are Confounded These and several such like arguments are made use of by our writers against Erastus which doe fully evince the unlawfulnes of this Erastian prelacie Whosoever shal peruse Apollonius His jus Majest Circ Sacr the jus Div regim Eccles the Aarons rod wallaeus against Vtenbog and such like will find this abundantly clear To shâ—…t up all with One word more Ther are these 3. horride absurdities in relation to Church government which the premised mould of this Erastian prelacie will necessarly inferr 1. That a man may be borne not only a Church member but a Chief Church Ruler Nay that a Heathen and a man that never professed the true religion but lives and dies ane ingraind enemie to it and so hath neither mater nor forme of Church membership may be a Chieff Church officer For his Majesties present authoritie herine acknowledged by our prelats and which is the Fountaine of their power is the proper Croune dignitie of all that ever shall possesse and wear it and so here is a monstrous Church officer who 1. hath no qualifications of any Church officer whom ever Christ appointed 2. A Church officer who is not Set in the Church which is the essential marke of all Church officers 1. Cor. 12 28. for that supposes he must be a Church member A 2d absurditie is this That Children and women who may have a lawfull lineal right to the Croun may be Church officers Yea the Fountaine of our prelats authority and of all their Underâ—…ings and the chieff governoure of this Church and thus they who are forbidden so much as to speak in the Church shall be Chieff Church Rulers and likewayes such as have not the use of Reason 1. Tim. 3 5. 1. Cor. 14. 34 35. A 3d. absurditie is That the Church government upon earth may be Monarchical and that One man may be her Supream head legislator And architectonick Monarch and Ruler for aquatenus ad omne valet consequentia Upon the same ground that the Suprem Civil Ruler is Chieff head and Ruler over the Church in his dominions the Church in all other places being a body of the same nature Should the Christian Church be contracted within his dominions he were her Supreme universall head And it were so if his Civil dominion should be extended over all the Churches By this same reason of his headship over One he may be head over all and exercise ane arbitrary at least a legislative power over all her ordinances and officers And if this will not Clearly set the popes Treeple Croun upon his head and disowne all that ever the protestant Churches have writen and acted against his blasphemous Supremacie let common discretion judge Ambrose Epist 33. ad valentinianum imperatorem Saith noli gravare imperator ut putes in ea quae divina sunt aliquod imperiale jus habere opliticorum tibi munerum jus concessum est non Sacrorum Grieve not O Emperour so as to think that you have any Imperial authority over these things which are divine the right or authority of politicall offices is committed unto thee but not of Sacred CHAP. VII The Informers deceitfull shifting and obscuring the true State of the Question anent Episcopacie and flinching from the point debatable discovered Severall wayes He declines a direct pleading for prelats civil offices Yet offers some arguments defence therof Wherin his prevarication and Contradiction to himself is made appear TO come now to examine what this new Dialogist hath produced in defence of the present prelacie established amongst us And to examine his answers to our plea against it We shall not stand upon the trifling debate about the personal good qualities of some that have been prelats with which Hee prefaces this Dialogue it being altogether extrinsick to the Question anent the lawfulnes of the office it self And would be no argument in our case against him as this man cannot but acknowledge else Hee must give up the cause upon his concession of the Unquestionable eminent pietie and integritie of many burning and Shining lights who have been the Lords Constant witnesses against prelacie That which is here mainely considerable Is his prevarication in Stating the Question anent prelacie viz. Whither the ancient Bishopes had a Superioritie over other Ministers wherin he utterly â—…ches away from the pointe debeatable 1. In making this the State of the Question what Bishopes were in the primitive Church wheras the true State of our Question is whither the prelat now existent in this Church be a Scripture Bishop and consonant therunto Or ane officer appointed by Christ in his house Yea or not And not whither there have been Bishops or such as we now have in the ancient Church The Question is not of the mater of
in the parallels 1. Cor. 12 28. Rom. 12 6 7 8 Is this That the Holy Ghost therein describing purposly the various kindes of Church officers and speaking of the office of the pastour makes no distinction of a higher and lower pastour nor gives the least hint of either Name or thing of a diocesian prelat although both ordinary and extraordinary officers be enumerat even the ruleing elder and the deacone from which silence of the Scriptur as to this imaginarie Bishop we conclud him to be no plant of the heavenly fathers planting by the same reason that our divines conclude the pope to be such To this our Informer answers 1. That it is ill reasoning that because such ane officer is not in such a particular place or enumeration that therefor he is no where to be found in scripture for how prove we that the Apostle intended in that place a cempleat enumeration Ans he is guilty of a palpable forgerie here whillmaking his Doubter instance in this place only as if we held that there is here a full enumeration wheras he cannot but know that presbyterians in this argument against prelats as also protestants in opposition to the papacie doe together with this passage joyn the parallels 1. Cor. 12 28. Rom. 12 16. In which places collated there is found a compleat enumeration of all Church officers ordinary or extraordinary and adiscoverie of their duties and gifts who are ordinary officers even of the very Deacon Lykwayes we take in with these Texts the several descriptions of ordinary officers and particularly of the Bishop his gifts and duties found in any other places of the new Testamament And since this Informer cannot deny the Apostles or rather the Spirit of God his intention of a full enumeration in these places Collated Such a full Catalogue of Church-officers being therein found our argument from the Scriptures utter silence of the Diocesian prelat in all these places stands firme by his own Confession until he shall disprove this silence and prove the Contrary 2. Wee might tell him also that upon his own ground even the Silence of this Text as to the Prelat will prove our point for it being upon the one hand the Apostles scop to enumerat the most illustrous excellent gifts and offices given by Christ to the Church for her grouth and edification as his royal Mediatorie Donations upon his ascention into heaven and upon the other hand the Apostle descending as low in his enumeration as the Pastor and teacher whom this man holds to be officers inferiour to the Diocesian Prelat Certainely upon both these grounds he would have mentioned him in order to this scope had such ane officer been allowed or apappointed And as for this Text it is enough if we prove that the Apostle intended therein though not a compleat enumeration of all yet of the most excellent functions and officers given by Christ to his Church amongst which the Diocesian Bishops office hath the prime place in this mans Judgement How then I pray can he be here ommitted and ane inferior officer named His 2d Answer is That Bishops are comprehended under pastoures and teachers Bishops being such though of a Superior degree to ordinary Pastoures Ans. first that Scripture Bishops are comprehended under the pastor and teacher is certan but that the Diocesian should be so is Impossible and by him gratis dictum For. 1. he cannot shew that in these enumerations the Superior officer gets the designation of the inferior now he holds the Diocesian Prelat to be ane office and order Superiour to the Pastor Nixt this were no proper enumeration as he acknowledges there is here of distinct officers offices if they had not all there proper distinct names and designations And since Apostles Evangelists Pastors are proper designations of distinct officers and offices why ought not the Diocesian Bishop to have had his proper epithet and to have come in between the Evangelist and the Pastor for this was his proper Classe as the higher Church officer Againe This answer and shift is the same with that of the Papists to save the pope for they answer our divines Argument from this Text that he is included in the office of the Apostle But as we tell them that according to there account and Character of him he ought to have had a more peculiar designation So we may say to this Informer here Besides may not Patriarches and all the rabble of the popes locusts have this pretended for them that they are included in some of these officers Sure we may in Charity suppose that if a Papist were pleading thus This man would tell him that it were no defence to shape out officers of their own devising then alledge they are included in some of these scripture designations which answer suites his own case Since he cannot make it appear that the Diocesian Bishop is appointed in Scripture And we have proved his office to be contrary unto it Lastly Hetels us That if we will have here ane perfect enumeration of all Church officers we must comprehend ruleing elders and deacons in some of these words and why may not he doe so with Bishops Ans. 1. We need not in order to our scope nor argument from this text alledge either a full enumeration of all officers or goe about to includ elder and Deacon under some of these words It being enough if wee con shew that the most eminent Church officers given for the Churches edification are here enumerat that the enumeration comes the length of ane officer inferior to the Prelat in this mans esteemâ—… down from ane Apostle which renders our Argument from this Text impregnable 2. If we should include the elder and Deacon in one of these words we should but include therein inferiour officers of divine appointment in the designation of Superior which he will acknowledge to be no unusual thing in Scripture But his including the Diocesian Bishop is both the including of a forged anti Scriptural officer of his own deviseing and likewayes if he includ him under the Pastor and teacher ane including and comprehending of a Superiour officer under the designation of ane inferiour both which differences doe cutt the sinnewes of Reason and answer CHAP. XII The Informer offers Scripture warrand for Bishops His Argument from the Government of the Church under the old Testament and from the Apostles superioritie to the seventie disciples examined The first Argument concludes a lawful subordination of Church-offiers in general but reaches no help to the Diocesian Erastian Bishop The second beggs the question in supposing Prelats to succeed the Apostles immediately and Pastoures the seventy disciples and from a Superiority among officers of different kindes groundlesly concludes a superiority among officers of the same kind No Image of our Prelacy in the Iewish-Church-Government or in the Apostles superioritie above other Church-officers The Informer contradicts his fellowpleaders in this cause
us the Image and lineaments of our present prelacie in the Jewish Church Government For 1. We cleared above that the Ecclesiastick Sanhedrin was distinct from the civil and that the priests had a distinct independent authority and ministery But the prelats derive all their spiritual authority from the Magistrat 2. He cannot shew that either the Highpriest or any inferiour priests had the sole decisive Suffrage in their ecclesiastick Courts or such a negative voice as the prelats exercise assumein their pretended Synods and presbyteries The learned Iunius will informe our Informer De Cler. Cap. 24 Not 13. That par consortium honoris potestatis fuit inter sacerdotes sed ordine impari qua familiarum qua temperis respectu Penes concessum sacerdotum ex lege fuit ordinaria jurisdictio ecclesiastica That is Among the priests there was a like participation of honour and power though in a different order partly in respect of families and partly in respect of times the ordinarie ecclesiastick jurisdiction belonged to the assemblie of the priests according to the Law Thus he Sure then it belonged not to the Highpriest alone farr less to any inferiour priests and therefore none of them all had our prelats negative voice in judicatories or a sole decisive Suffrage so that they were farr from our prelats principality as to directive and corrective power And therefore though we should grant that his argument will hold as to our being oblidged by the policie of the Jewes and to have the government of the Gospel Church this moulded yet our present hierarchie is so different from it that it will not help his cause in the least But the doubter objects that there ought not to be such a subordination under the new Testament To which he answers That the Old Testament-subordination being to maintaine order and unitie in the in the Church there is the same reason for it under the new and stronger because the Christian Church is of larger extent then the Iewish and the danger of schismes and the necessity of preventing them the greater And what better way for this then Gods way thus exemplary pointed out to us although the New Testament gave no other ground Gods own model being best for the Church I answ 1. He must plead for much more then a meer subordination of Officers if he speak to the point as is clear from that is said And his Doubter if he had dealt fairely should have objected that the New Testament Church ought not to have the same mould of government that the Jewish had and that there is a vast disparitie betwixt their prelatick Erastian Hierarchie and the Jewish Church-Government Both which grounds doe break the force of his argument But it is good that our Informer hath the doubters arguments and objections of his own moulding 2. Though he know reason of a subordination under the Old Testament he should have said of that particular mould of government which the Iewish Church had but his general one to maintaine order and union in Gods Church he should have said in that Church under that special dispensation yet we have showen him some Reasons of their particular policie which doe not reach us And shall onely resume to him that we have neither 1. Such a distinction of tribes Nor 2. A common Temple and common Ministry in one Temple for the universal or for any National Church as they Nor 3. Have we such types and shaddowes from which as upon the former grounds this mould of government did flow Nor 4. Such various sanctuarie offices and degrees and varieties of administrations requiring as Bishop Bilson hath told him such varietie and different degrees of Administratores the Word and Sacraments being concredited to all Ministers without distinction c. Besides hath not the Apostle in the forementioned passage Hebr. 7 12. Given this Informer a sufficient Reason why wee are not tyed to the same Policie viz because that the Priosthood is changed i. e. their particular frame of Church officers that therefore there is made a change of the Law that is of the legal ordinance both of worship Government 3. Darene say that Christs Church under the New Testament may have every mould of government which may be in it self or in respect of some circumstances commendable and subservient to these ends of order and union Where is Christs faithfulness as a Sone over his own house beyond that of Moses Where are all the New Testament prescriptions in point of government Officers Lawes Censures if the Church thereof like a Tabula rasa may have any government introduced into it which may be in its own time and place good and Ministers framed according to the Old Testament dispensation 4. How will our Informer extricat himself as to the Jewish High priest in maintaining this Answer to his doubter Was not his office a special mean of order and unitie in that Church and to prevent schisme s and divisions And is there not the same reason that the Christian Church should be thus kept from that evil by a supream Highpriest or bishop What better way for this then Gods owne way And what better pattern for modelling the New Testament-Church in point of her government then this pattern Surely the Pope will thank him for this I know he sets aside in contradiction to Saravia as I shall shew the Highpriest in his argument as a Type of Christ the man forsaw that this would cast his argument in to ane intire Popish mould but he is not so forseeing as to prevent his being snared by his own reason caught in the brieres of contradictions For 1. He dare not deny that this Officer was a singular Mean of their order and union Hence he must grant that his answer to the doubters objection is naught and that Gods way of preserving order and union in the New Testament Church is different from his way and the means of preverving it under the Old and that the Samenes of the end of Gods ordinances and institutiones under both dispensations will not plead for holding the same institutiones Was not order union and the edification of the Church the great end of all the Mosaical Ceremonies and Pedagogie Were not the Jewes for this great end of order and union to keep their solemne Feasts To go up to Jesusalem solemly and joynly three tymes in the year To have one common Temple one Altar c. And must therefore the Christian Church observe the same ordinances and institutions 2. How will he prove that the inferiour Priests were not Types of Christ as well as the Highpriest Dare he say that their praying for the people and their sacrificeing were not typical of Christs intercession and sacrifice as well as the praying and sacrificing of the High priest though not in the same degree of eminencie I grant that the Apostle Heb. 5. speaking of the authority and honour of Christs Priesthood presentes
worship God for the seasi was proclaimed to Iehova and to have a visible signe of his presence Wil the Informer say that this had been a good argument to warrand the breach of the Second command though this Practise was but fourty dayes younger then the promulgation if self So the case is here Though he could shew us human clear Testimonies nay more even Scripture Testimonies as to the factum that the diocesian yea and Erastian Prelat had been existent and set up in some Churches in the Apostles own time yet if we can from our Lord and his Apostles doctrine and practise prove this officer to be a plant not of a divine plantation and contrary to the divine institutiones He must needs grant that though esteemed golden it ought to be Nehushtan rejected and pluckt up by the roots The Papists who hold the Scriptures to be but a half-rule made up by traditions yet will not dare to own professedly at least any principle or practise condemned in the Word suppose he could bring thousands of Testimonies from ancient writers touching his Prelat he pleads for they are but hâ—…man Testimonies and therefore cannot beget a divine faith which is founded upon the word only Surge veritas ipsa Scripturas tuas inter retare quam câ—…nsuetudo non nooit nam si nosset non-esset saith Tertullian Arise o truth it self and expone they Scriptures which custome hath not known for had it known them it had not been The Informer's Testimonies may induce to believe that there were Bishops in the Church but whither the office which these Bishops are supposed to hold be of God yea or not this queston must be brought to a higher tribunall and Gods Oracles must determine therein before the Conscience can be satisfied as to the owning of such a Church officer And if God dissowne him I may be ane Athanasius contra orbem in withstanding him It being still certain that these human witnesses are testesfacti at most but not judices veri recti Attesters of matters of fact but not judges of what is right and equal therein Thus we have seen that though all our Informers pleading from antiquity were granted his cause profliga by Scripture weapons lyes grovelling in the dust wheras he alleadges Testimonies as to the existence of Prelats in the Christian Church neer the Apostles times or contemporary with them that Catalogues of a Succession of Prelats down from Apostles and Evangilists have been keept in Churches which he thinkes speakes convincingly for the Episcopacy of Timothie and Titus c. I Ans. Although this be the very Marrow and strength of all his argument from Antiquity yet when tryed it will be found many wayes defective and unsound For clearing whereof I shall offer some things both to the Major and assumtion of this argument which will be found quite to breake the force of al his pretences this way For thus the argument must run If Diocesian Bishops by the Testimonies of the ancient fathers did exist in the primitive times and Catalogues of them are drawn by these ancients from Apostles and Euangilists then I must believe these Bishops to be of divine institution but thus it is by the Testimony of the ancient fathers Ergo I must believe Diocesian Bishopes to be of divine institution Now this being the argument in its genuine strength this pitifull pleader offers not a jott in proofe of the major proposition whose connexion he cannot but know the we all deny All that he offers is in proofe of the assumption which is also denved will be found very maimed I. To the Major I say that it is of very dangerous consequence to make that which men call antiquity or ancient custome the infallible rule and commentary as to the nature and office of Church officers mentioned in Scriptur Because 1. If mens practise must be the key and comment in this case so as we must not contradict or counteract it then why may not also human practise and profession of succeding ages determine as to every Scripture truth and duty therein held out 2. This were to set up a higher rule and tribunal then the Scriptures and to make our faith to stand in mans wisdome not in Gods and to make the Scriptures of a privat interpretation as if the Prophecy had come by the will of man For if I must believe no otherwayes anent the Scriptures relating to the offices of Timothy and Titus then according to the practise of supposed Bishops their successores and that they held no other offices but such as these supposed successores are said to have had then the Custome and practise of fallible men becomes to me the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ratio a priori and the chief ground why I believe these Scriptures to have such a sense and no other and so I give men a dominion over my faith and my faith herein resolves ultimatly into a human practise and Testimony of fallible men which is a principle no protestant will allow Next as to the asumption of the argument I would demand of this informer how I must be infallibly assured anent this universal judgment and practise of the ancient Church and of this true succession and how he will instruct the universal harmonius judgement of all the ancient Fathers in this great point viz. That such prelates as we have now were the first recipients of the ordinary power of government from the Apostles and Evangelists as their only immediat ordinary successors The topick of our Informers argument doth suppose the certanty of this mater of fact But to clear this will be found a hard peece of work Because 1. It is certan that many of the ancients wrote nothing many of their writings are lost many writings going under their name are counterfit most especially to this debate It were possibly none of the hardest Tasks to discover some writings here cited to be meer countersites How shall I know that the Testimonies of those who have written are not contradicted in this point by such men of their times who either have not written or whose writings are perished 2. There are many things which the Ancients speak of as derived from the Apostles and have had ane universal consent as farr as the knowledge thereof hath come to us which are acknowledged to be contrary to the word of God and the Apostolick doctrine as the error anent the vision of God that the Saincts sie not his face till the last day the error of free will which until Augustin opposed it was universally receaved the Millenary error anent Christs personall reigne upon the Earth a Thousand years called by Lactantius the doctrine of the holy prophets and christian wisdome which christians follow Iustin Martyr holds them to be no christians that dissown this and this is owned as ane Apostolick tradition So childrens partaking of the Lords supper and the necessity of baptisme was by Augustin
strengthen the hands of evill doers Ezek 13. 22. such as stand not in his counsel Ier. 33. 22. cause people to err by their lies and lightness Ier. 26. 32. Now upon the forementiond suppositions its clear that Conformists are leading aside from our Reformation opposing the principles priviledges of this Church they are Covenant breakers from whom we are to turn away they are speaking peace to the wicked and healing the wound slightly and are ruling with force and rigour Ezek. 34. 4. 1 Pet. 5. 3. Witness their present violence 6. This practice of Presbyterian Ministers officiating in opposition to this course and peoples adherence to their Ministry is inferr'd from the scripture obligation of many terrible charges and adjurations laid upon Ministers in reference to a faithfull diligence in their Ministerial function and a suteable Ministerial testimony concerning the sin and duty of the time which is necessarly inclusive of their peoples reciprocal diligence in attending their Ministry and their obedience and faithfull adherence accordingly They are commanded to cry aloud and shew the people their sin Isa. 58. 1. and as they would not have the blood of souls upon them to give faithfull warning touching sin and duty and their peoples case and hazard especially in times of great sin and judgement when God is terribly pleading his controversy with them Ezek. 3. 17. hence they are enjoyned to be instant in season and out of season reproving rebuking and exhorting with all long suffering and Doctrine 2 Tim. 4. 1. And as faithfull watchmen on Ierusalems walls never to hold their peace day nor night till she be establisht and made a praise in the earth Isa. 62. 6. to fulfill and make full proâ—…fe of their Ministry Colloss 4. 17. And as these comands in order to Ministerial diligence do singularly oblige herunto in this case so the scripture woes and threatnings thundered against Ministers negligence and unfaithfulness are very convincing and awakening See Ezek. chap. 3. and chap. 13. 5. 6 Hence on the forementiond suppositions it clearly followes 1. That Ministers are oblidged to be constantly instant in season and out of season in their Ministerial testimony against this course of defection 2. This case of defection and persecution ampliats and extends this duty to all to whom they can have access as the scattered preachers Acts. 8. Went every where preaching the gospel after that persecution that arose about Stephen 3. This Ministerial testimony upon the forementioned grounds must be levelled at all the corruptions of the times and all the branches and degrees of our defection 4. The duty and obligation of the people of God is reciprocall and commensurable therunto And if hearing Curats and disowning Presbyterian Ministers be not inconsistent with this great obligation let any Iudge 6. That partâ—… in a Reformed Church which having overturnd her Reformation hath shut out laid aside and persecute away sound adherers therunto both Ministers and professours and will not admit Ministers to officiat but upon the sinfull terms of complyance with their way cannot charge the sound party with schism in standing where they were owning and prosecuting their respective duties as Ministers and flocks in opposition to these overturners and backsliders For this would justify the most ingraind schism that ever was heard of Now so the case is here for all Presbyterian Ministers are cast out and they and all sound professours adhering to them persecute unless they will retract their principles and conform to prelacie Ministers in taking up a new tenour and exercise of their Ministry in a precarious servile dependence upon Erastian prelacy headed and influenced by a meer civil papacy And people in subjecting themselves to the Ministry of the servile deputes of Erastian prelates as a badge of their hearty complyance with and submission unto this blasphemous supremacy and consent to the overturning of the pure constitution and reformation of this Church So that the Presbyterians their plea is an owning of duty against Schismaticks disowning it Do not our Divines tell the Romanists on this ground that they have seperat and persecute us away from them and that therefore the schism lyes upon themselves not on us So the case is here Let this man say what would have been the judgement of our Church in any of her former judicatories anent a party owning such principles as Conformists do and persecuting or casting out all that oppose them and dare not concurr in their course of backsliding in overturning the sworn Reformation of this Church I dare appeal to the Informer himself if such would not have been judged censurable as the worst of Schismaticks And he can assigne nothing now to turn or cast the scale no ground of disparity unless he place it in this that prelatists are the greater number and have the civil power on their side And if this pityfull plea will carry it the Romanists have long since outweighed the protestant Churches in this debate which this man will not for very shame admit 7. This practice of adhering to Presbyterian Ministers and disowning Curats hath nothing of the ingredients of schismor sinfull separation from this Church included therein as matters now stand and as the question is stated on the forementioned hypotheses Which will appeare in these cleare positions in the point of schism which are evident in their own light being applyed and brought home to our present case 1. Schism is a starting out from under due relations to a Church and from her Ministry and duties accordingly But in this our case and practise under debate Ministers and professours are pursuing the duties of their respective relation to this Church as it stood reformed and establisht before these innovations and the Apostat prelatick party are doing the contrary 2. In a sinfull Schismatick separation it is alwayes supposed that the withdrawing is from those who are holding the communion of the true Church otherwise we lose the basis and fundation of all sound definitions of schism But here the persecute party are owning the Reformation of this pure Church against a party of separatists who have broken her order union and National vows and who are also censurable by all her standing acts 3. In a proper Schismatick separation the principles and practice of these from whom the separation is made are supposed to be subservient to that Churches union right establishment and for maintaining her communion but to separat from those whose principles and practice is a stated opposition and in so far as an opposition to her purity and Reformation is to maintain her true union and communion and not sinfully to separat from it The Assumption as to this practice under debate might be cleard by a large induction of particulars If we take a view of the two parties Presbyterian and prelatical their carriage in relation to this Church It will be evident 1. In general That Conformists their principles and practice is a
Reformation whereof these points mentioned are one main piece rather then such as have turn'd aside to this course of perjurious defection Sure our obligations mentioned do every way include Presbyterian Ministers exclude Conformists Presbyterian Ministers are maintaining the peoples right and liberty to call their pastour Conformists are selling away this peice of her reformation liberty and thus crossing the scripture-pattern the first are adhering to this Churches vowes and people are obliged to owne these Ministers that are pursuing the ends the other are casting them away c. Again 3. all the motives mentioned in the premised act of parliament and in our Churches publick acts in opposition to patronages and prelatick usurpations in a Ministers entry are still binding and in force according to our principles as the Informer will not for very shame deny and he must admit this supposition since in this point he professeth to argue against us upon our own principles and so what did then engadge to restore this peice of our Churches libertie and Reformation the same doth now bind to adhere therunto and consequently to owne the Ministers that contend for this Reformation rather then the backsliders and deserters thereof 4. This man dare not assert that the granting conformists to have the essence of a Ministerial call will in every case infer the conclusion of hearing them or that the granting a Minister to have this is the only adequat ground which will in all circumstantiat cases make hearing necessary For 1. What if he be violently obtruded by a part of the congregation upon the previously call'd Minister his labours to whom the people stand oblig'd to adhere Again 2. What if he be promoting a Schismatick course setting up an altar against an altar as some of these men tell us in their Pamphlets will a people cross their principles as to his having the essence of a Ministeriall call if they refuse to follow him in that Schismatick course Nay he will not say it 3. What will our Informer answer to Presbyterian Ministers plea for peoples adherence to them upon their lawful call mission and entry to their charges will this infer a necessity of the people's owning them and deserting conformists If it will not as he must here say or yeeld the cause then he must confess that acknowledgment of the essence of Curats call will not absulutely plead for hearing them untill before the Scripture barr and by the constitutions and reformation of this Church they can prove their claim to be better then that of Presbyterian Ministers to officiat as her true Pastours which will be ad Kalendas Graecas whatever he can pretend here as to disowning of Presbyterian Ministers in their administrations notwithstanding of their having a lawfull call and pastoral relation to this Church will be easily retorted upon himself and abundantly counterballanced by that which in the case of conformists may be pleaded to supersede and stop the peoples owning of them in this circumstantiat posture of our Church So that the state of the question here being this whether Ministers ordained by Bishops and presented by Patrons or those who are ordained by the Presbytry and called by the people have best right to officiat in this Church as her Pastours according to the Scripture rule her reformation and principles and to be own'd or disownd by the people accordingly The decision will be very easy and favourable to Presbyterian Ministers and exclusive of all his fraternity And whatever he doth here alledge anent Pâ—…esbyterian Ministers schism intrusion or disorder will be easily retorted upon himself reputando rem in universum ab initio Or tracing matters to their true originals But now what sayes our Informer to this argument of his Doubter as he slenderly propones it to make it foordable 1. He tells us that sundry whom we refuse to hear entred by the peoples call But tho it were granted that such might be heard who are but a few how will this plead for all the rest and loose his Doubters argument as to them 2. we told him that it s not the want of the peoples call simply and abstractedly from the circumstances of our case that we ground upon in disowning them no more then it is Presbyterian Ministers want of an Episcopal ordination which he pleads simply as the ground of disowning them But our ground is their standing all of them in a direct stated opposition to the Reformation union and order of this Church and driving on an interest and design tending to overturn it and by consequence being lyable to her highest censures and likewise their persecuting and opposing faithful Ministers contending for her Reformation 3. All those who he alledges entered by the peoples call havng by their conformity to this Prelacy and Erastianism disowned their first entry in this manner and obtained presentation from Patrons and collation from prelats according to their new acts and orders are now of the same stamp with the rest as to their principles and carriage and consequently the peoples disowning them upon the fore-mentioned grounds in this our case falls under the same obligations with their disowning others and the rather because their apostacy is an aggravation of their guilt But now what sayes our Informer to this text Acts. 14. 23. which is brought by his Doubter to prove the peoples right in the election of Pastours He grants that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is borrowed from the custom used in some of the ancient Greek states where the people signifyed their election of Magistrats by the stretching forth of their hands because the word so signifies Well what then hath he to quarrell at in this argument for the peoples right in the call of Ministers from this text 1. He tells us that Doctor Hamond and other Criticks shew that the word is oftenused by writters to express the action of one single person as it s taken by Luke Acts 10. 41. Speaking of Gods chusing or appointing So that the word is not necessarly to be understâ—…od of the action of many chsiung by snffrages Ans. That the Greek Word in its ordinary and constant acceptation doth import and is made use of to signify a chusing by suffrages and lifting up or extending the hands Presbyterian Writers have proven from a full consent of Criticks Interpreters and the best Greeck authors The Syriack version shewes that the word is not to be understood of the Apostles ordination of Elders but of the Churches election of Elders in rendering the text thus Moreover they made to themselves that is the disciples mentioned in the former verse made to themselves for such as were made were not Elders or Ministers to Paul Barnabas but to the multitude of the disciples in every Church while they were fasting with them praying commending them c. Which election could not be but after the Grecian form by the Churches lifting up or stretching out of
other of mediat and ordinary by men the one pointing at ordination and appointing of the Apostles to their office in a general sense the other of the special or specifical mould of the call and election of Ministers 4. That this right and interest of the people in Ministers call as it is founded upon the ancient practice and unrepealed priviledge of Gods Church under the old Testament so it hath besides this and such like instances and exemplary recommendations of the new-testament a constant moral warrand of the peoples knowledge anent the case and behaviour of their spiritual guides His 3d answer to this text is That if we understand it of a hand suffrage we lose by it Why so because we give advantadge to the Independents for popular election of Ministers wherea we give this power not to all the people but to the session And he tells us that therefore understanding Presbyterians have forborn to pressthis text Ans. 1. We have proven that a congregational Eldership is Iuris divini that by consequence this election strictly taken must be their priviledge See 9 Argument against Prelacy on the 1. Dialogue Who these understanding Presbyterians are who do not understand this place as warranding the people's interest in the election call of Ministers the Informer hath not given us an account since his Doubter is none of them and if he mean the Authors of jus divinum Ministerii Evangelici he will finde that they do clearly assert this truth propos 1. so as it do not exclude the due right of Ministers herein See pag. 127. and 129. And the Assembly of divines in their directory for ordination of Ministers 4. Branch do require the people's consent and approbation as necessarily antecedaneous to the ordination Besides could the Informer be ignorant that there are several other weighty Scripture grounds arguments pleaded by our writters to fortify this right of the people why did he not then put these also into the mouth of his Doubter and give us an account of his own and his Episcopal Masters ' skill in dissolving them Moreover tho it were granted that all here did concurr in this suffrage where no Eldership was yet constitute as Mr Gillespy Judgeth probable miscell pag. 14. it will nothing infringe the power of the Eldership in Churches constitute there being a vast difference betwixt the modus rei in Churches constitute and these in fieri or that are to be constitute Again 2. We told him that the word imports a judicial suffrage by extending of hands and that in commitiis among courts senats and representatives of the people as in the Roman senate in which the Consuls presided And that among the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Magistrat created by suffrages in the courts solemnly held for that purpose That the Roman senate did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Chrysostome saith which Doctor Potter expones made their Gods by suffrage Charity mistaken page 145. Again supposing Elderships here existent this phrase may be well referr'd to the people as importing their consent and approbation reserving still to the Eldership their Juridical suffrage and decisive vote in election Mr Gillespy ubi supra clears this shewing that in Athens it selfe the people did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when they did but like well the persons nominated as when a Thesaurer offered some to be surety 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whom the people shall approve This he proves from Demosth. advers Timocr from which oration he makes it good that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Assembly and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the court of Iudges are plainly distinguished so far that they might not be both upon one day and that tho the people did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet not they but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or judges did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordain or appoint a Magistrat In a word we give in this mater the Ministers call the suffrage and election to the Eldership I mean in a Church constitute and the consent which is distinct from the decisive voice as the learned acknowledge Gamachaeus in primam 2dae ouâ—… of Thomas quest 15 shewes this to the whole people and the formal authoritative mission and imposition of hands making the man a Minister and giving him the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who had it not before to the Presbytery according to the Scripture pattern which is toto coelo different from the Independents principles in this point If any object that the giving the suffrage and election of Ministers to the Eldership excluding the people makes the breach greater betwixt the Independents and us then needs it being sufficient to clear us from their principles that we allow not either to the Eldership or congregation the formal authoritative mission and imposition of hands And that our arguments upon this head seems to give to the people not onely consent but suffrage in election I shall desire first that Mr Gillespies answer be considered Miscell page 24. to an objection about our homologating with Independents in this point Who sayes that in this point of election we do not homologate with them who give to the collective body of the Church women and children under age onely excepted the power of decisive vote or suffrage in elections we give the vote onely to the Eldership or Church representative so that they carry along with them the consent of the major or better part of the congregation So that he makes the attributing of this decisive voice suffrage in elections unto the people to be down right Independency the march stone of their difference from us He tells us afterward that the consent and knowledge belongs to the whole Church without which Ministers may not be intruded the counsel and deliberation which is distinct from this consent to the ablest wisest of the congregation especially the Magistrates But he distinguishes from both these the decisive vote in Court or judicatory the formal consistorial determination in the case of election and this he sayes belongs onely unto and consists in the votes of the Eldership And that the Independents contrarily give the conference and deliberation to the Eldership as we use to do in Comittees but the decision to the whole Congregation Adding further that such as have written against Independents do thus state the difference betwixt them and us in this point viz. not whether matters of great importance and publick concernment ought to be determined with the peoples free consent for this we grant but whether the cause must be brought to the body of the Congregation to give their voices therin together with the officers of the Church citing Laget in his defence of Church-government chap. 1. and Mr Herle Prolocutor of the Assembly of Divines in that piece intituled the Independency on scriptures of the Independency of Churches page 3. where he sets down this forementioned consent to the Minister who is to
be chosen as that which we allow to the members of the congregation in common Adding further that Independents place the whole essence of a calling in election accounting ordination to be but a solemnizing of it wheras we place the potestative mission not in the Churches election but lawfull ordination So that in the judgement of these Divines the reserving to the Presbytry the formal authoritative mission is the not the sole point of difference betwixt the Independents and us nor can a man be cleard from Independent principles in their judgement who extends the decisive juridicalâ—… vote in election beyond the Eldership and gives this decisive suffrage strictly taken to the people Besides the absurd and dangerous consequences following upon this opinion allowing the formal juridical elective suffrage to the people are evident such as 1. That this goes in some respect beyond Independents opinion as to the peoples power in elective suffrage who though they give it to the collective body yet â—…with a restriction excluding women children and persons under age not to every individual 2. That this will inferr that every point of government and every cause relating immediatly to the congregation must be brought to the multitude or body of the people to give their voices therin together with the officers of the Church for upon the same ground that the elective suffrages belong to them so must every piece of government Now Mr Laget ubi supra expresly states this as the Independents principle and as that wherin they differ from us 3. This cuts off all right and power of a juridical eldership which is by our writters asserted and made good from the scriptures and makes all their authoritative decisive suffrages in this and other points of government in reference to the congregation an invasion of the peoples right and unlawfull usurpation of their power for if this formall decisive suffrage belong to all the collective body jure divino how can they give it away 4. This will by consequence bring the collective body to have their formal decisive juridical suffrage in superiour Church-judicatories Presbytries and synods in every point wherin the congregational eldership and session have an immediat interest Again since consent and knowledge is allowed by our writters to the whole congregation and deliberation and counsel to some eminent members the elderships elective suffrage which in their judgement is necessarly connected with this cannot be said to impeach the due right of the collective body of the congregation in this point unless as I said we step over the march-stone and bring in the whole collective body of the congregation to have a decisive suffrage in government In a word the scripture arguments and other grounds here hinted which do clearly conclude the people and congregations right as to a call in general will not infer that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 belonges to every one of the people or the whole collective body so far as to import a formal decisive suffrage for it being the due right of the peoples representatives the Eldership in whose choise and election the people have a great Interest and to which they give a formal consent the congregation doth in and by them give their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or suffrage and what is proper to some part of this organick body the Church may be well said to be the due right and action of the whole in a general sense each part concurring suo modo A man is said to see though the eye onely be the proper organe of sight because the eye subsists in and with the body and cannot act without or separated from it So the people in a general sense and mediatly elect by the eldership the whole collective body concurring in what is proper to them herein We heard from MrGillespy ubi supra that among the Greeks the people in consenting to a choise of governours were said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so that although upon the supposal of the divine right of a juridical eldership representing the congregation which right is abundantly proved from scripture the formal Cousistorial 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by juridical suffrage belongs to them yet the whole collective body their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the manner formerly explained stands good His last answer is that if we think the peoples election sâ—… necessary that none can be a Minister without it then we null the ministry of the whole Christian world for above 1000 years upward and the Ministry of this Câ—…rch ever till the year 1649. For untill then patronages were not taken away Ans We have proved that the People's right in the call and election of Pastours is the pure Scripture pattern continued in the Church of God for diverse ages which is enough to prove that as it ought to be endeavoured after and established by Churches who would imitat this pattern of the Lords tabernacle shewed upon the mounâ—… So where it is obtained it ought to be held fast against any contraire innovations That the people's interest in the election and call of Ministers and teachers had place from the Apostles even unto his own time in a good measure may be proven besides what we have said already to clear this by a very unsuspect witness Marcus Antonius de dominis de Repub. Eccles lib. 1. cap. 22. Num. 10. he saith in electione ministrorum etiam Apostolorum tempore ipsorum instituto plebem totam multitudinem magnam habuisse partem And lib. 3. cap. 3. Num. 12. Iam vero post concilium Nicenum in electionibus eundem prorsus veterem morem perpetuo Ecclesiam ad nostra pene tempora servasse ut a clero populâ—… fieret ex patribus ac rebus gestis conciliis juribus ex Romanorum Pontificum attestationibus decretis jam sumo comprobandum That is that after the Council of Nice the same ancient custome was own'd to his times by the Church as to the peoples interest in this election and call of Ministers he undertakes to prove from the Fathers from history and Councils and Laws and the very decrees of Popes In the Council of Paris Anno 559. There was such a decree Quia in aliquibus crivitatibus consuetudo prisca negligitur c. Because the ancient Custome and decrees of the Canons are neglected in some cities they appoint the decrees of the Canons to be keept and the ancient Custom ut nullus civibus invitis ordinetur Episcopus nisi quem populi clericorum electio pleniâ—…ima quaesierit voluntate c. That none be ordained a Bishop without the will of the citizens but such onely whom the people and Clergy shall chuse with full consent That the people had a right to require call and elect their Pastour in the ancient Church Didoclav proves from the Example of Eradius Ambrose Flavianus Nectarius c. From pag. 3â—…6 to 331. shewing that Cyprian saith of Rabbinus that he was chosen Bishop
as such Let our Informer take heed of this praemunire for this dangerous error which he hath fallen into will expose him to the severe censure of all protestant Churches 2ly Hence Ministers who were ordained by Prelats with Presbyters concurring were no more bound yea less bound to renounce their ordination simply then Zuinglius or Luther were obliged to renounce theirs especially since their ordination was in a protestant Church and under Prelats owning the protestant profession which our Informers charity will no doubt esteem a considerable difference and their not renouncing it simpliciter will no more make them still dependent upon the Prelates as to their Ministry when prelats are removed then Zuinglius and Luther were dependent upon the Pope as to their ordination and the acts flowing therefrom after their separation from the Church of Rome or infer that they did owe their baptism to the Pope or the ordination of the popish priest who baptized them and were concerned to be rebaptized So that the popish cause and interest is much obliged to our Informer if his pleadings for our prelacy wil hold good and it is no bad omen that both interests are thus embarqued together in this man and his fellows reasonings for them and must stand and fall together which fortifies our hope and confidence that as the first hath begun to fall so the other shall gradually decay wither and fall with it CHAP. IV. The Informers answer to the Doubters argument anent separation from a corrupt Church and the retorted charge of schisme upon Conformists examined OUr Doubt-Resolver will seem ingenuous in offering an answer to some chief objections against the owning of Conformists and therfore puts into the mouth of his personat Doubter some more arguments in such a mould as he supposes is for his best advantadge which I shal now consider and deal faithfully with him and his supposed Doubter in presenting these arguments which he hath disguised in their genuine strength and shall examine his answers which when weighed in the scripture ballances and according to the true state of this question will no doubt be found as empty and insignificant as any of the preceeding The Doubter hath another argument that we are warranted by the word to separat from a corrupt Church This objection he curtly and advantagiously propones making his Doubter suppose 1. a confessed separation in this practice from a Church to which we are bound to adhere which this new advocat has not as yet made good 2. That any corruptions generally or such as may denominate a Church in some measure corrupt will warrand a separation which is a principle we do not owne We acknowledge a Church may be joyned with Lawfully wherein there are great corruptions and this with Mr Durham and others on that subject But as to corruptions we say if the contraverted joyning be in that which is clear and necessary duty in the present circumstances there can be in this joyning no stain but in so far as a concurrence with that which is duty out of that complex case cannot be performed without a direct complyance with or stain of these corruptions then a proportioned separation is needfull in so far as suitable to that exigence and yet even in this case we assert that other duties in the fellowship with that same Church may be owned and that fellowship is not intirely to be broken off upon the preceeding ground in these things wherein there is no such hazard But now what sayes he to this argument 1. He tells us we are mistaken if we think the Bishops a corruption and that this will not be granted Ans. I hope I have made it evident that they are a corruption and therefore to be disowned The 2 answer is that its a mistake to think that for corruptions and even great corruptions a Church is to be separat from Then he tells us of the corrupted of the Church of Galatia that in the Church of Corinth an article of the creed was denyed that there were great faults in the Asian Churches Rev. 2. 3. and of the great corruptions that were in the Church of Israel as is evident in the books of the Kings and Prophets yet the people of God were not commanded to separat as long as the substance of the worship was not corrupted as it was by Ieroboams calves Ans. 1. What if Presbyterians shall borrow this argument from him and from these instances of not separating from a Church notwithstanding of great corruptions shall plead for all professors in Scotland their adhering to Presbyterian Ministers and this Presbyterian Church as having a worship not substantially corrupted whatever other personal faults or corruptions they may be lyable unto that yet they are a true Church as to the main and that therfore they ought to be joyned with as the Churches of Corinth and Galatia wherein there were great corruptions were still adhered to by professors What will he say in this case I know he will say that its ridiculous for such a party of Schismaticks to call our selves the Church of Scotland But what if we return this answer to him again that according to the Reformation and principles of our Church out of which Prelats were ejected vows against them universally taken on and Presbyterial government compleatly setled therein Its ridiculous to call a party of Prelats and their adherents the Church of Scotland or for them to usurp her name who have thus overturned her Reformation So that untill he make good the above mentioned hypothese or suppositions viz. that Conformists are the true organick Church of Scotland that this our practice is a separation properly such that its meerly because of Conformists personal faults that we withdraw that we are under prior obligations to adhere unto Curats with all their corruptions rather then our Presbyterian Ministry and Church which is both free of them and contending against them untill these and such like suppositions be made good his argument from the preceeding scripture Iostances as to joyning with a Church that hath corruptions is a meet petitio principii and will not help his cause in the least Which will be further evident if we consider in the 2d place that the case of these Churches and professors therein was far from ours in relation to corruptions For 1. The Doctrinal corruptions of Galatia as to the legal Ceremonies by the bad influence of judaizing teachers tho they were of a large yet the Informer will not prove they were either of such an universal spread and tincture or strengthned by such an universal acknowledgment as to make the state of that Church correspond with his hypothesis in this argument 2. That error in the Church of Corinth in relation to the resurrection appears not to have been owned by their teachers and Church officers far less publickly avowed and obstinatly and presumptuously maintaired by them or any considerable number of hearers which makes their case wide from
call from Christ to preach in his name and so were not to be discharged by any power on earth Ans. 1. That the Apostles answer suites our case will be apparent when it s considered that our answer and Apology which we offer to our adversaries who do now accuse and persecute us upon this ground is one with theirs their grounds in their answer compared with the context are that they are Christs Ministers and witnesses employed about the great gospel message cloathed with his authority and under the obligation of Christs commands lying upon them Now will not this quadrat with our case as to the substance of this answer dare he say that the Magistrats Laws can exauctorat a Minister of the gospel or take away that ministerial authority which he received from Christ might not thus the ministry be put out of the world Dare he deny that he is a minister still notwithstanding of the Laws restraint and standing under a ministerial Relation to the Church as the Apostles were and under commands and obligations consequently in order to the exercise of the ministry can the Rulers meer prohibition loose either ministers their relation pastoral or the obligations flowing therefrom 2. Altho the call of the Apostles was immediat and extraordinary yet this will not prove that their answer will not suite the ordinary and mediat call in such a case as theirs when a minister is under a legal prohibition to preach for first we do not find that the Apostles did plead their extraordinary or immediat call mainly or only if at all in this case but their ministerial gospel call and message quatalis the authority of the one and the weight and importance of the other in relation to all Ministers are constant moral grounds bearing the conclusion of the same duty and apology as to them since the substance of this Apostolick apology lyes in this that they were Christs Ministers cloathed with his commission to preach the gospel which any faithfull Minister may plead in such a case 2. Tho their call was immediat and extraordinary upon which ground they were singularly out of the reach of the Rulers restraint as to their ministry yet they were so likewise as Christs messengers and ministers simply in a general sense for majus 〈◊〉 minus c. 3. As the Apostles had their power immediatly from Christ and not from the Rulers which is the great ground why they could not be Lawfully prohibit to preach and would not submit their ministerial authority its acts and exercise to the Rulers disposal especially the gospel-message being of so great importance so there is derived from them a ministerial authority in the Church independent in its nature and exercise upon the magistrat as theirs was tho the Apostles as I said had singular prerogatives beyond ordinary ministers and in that respect were singularly beyond the reach of their restaint Now this authority was exercised by the Church renitente Magistratu for several generations upon the same ground of this independent spiritual power and the weight of the gospel-message which the Apostles did here plead The Informer answers aly that this prohibition tended to the absolute supressing of the gospel and there was then no other way for propagating it through the world but by their preaching but now tho some be silenced others are allowed to preach Ans. 1. This piece of the apology for not obeying the Rulers mandat is of his bold putting in but nothing of it is in the text viz. that there were no others to preach the gospel but they Their Apology as I said is drawn from their authority and message simply 2 I ask him could any one of the Apostles have submitted to this prohibition upon an insinuation or assurance that the Magistrat would not hinder others to promote the gospel if they could not then he must grant that this anwer is naught that the Apostles refused because the prohibition tended to suppress the gospel For the gospel was preacht and propagat though one of them was a little after taken oft the stage if he say that any one or more of the Apostles would have submitted to the prohibition upon thir terms then 1. He contradicts his first answer that their extraordinary immediat call could not be discharged by any power on earth and 2. He charges them with unfaithfulness to Christ in laying up his talents and laying by his work upon mens command not to preach Sure Christs command and commission tyed all his Apostles conjunctly and severally Paul said too to me if I preach not the gospel and one Apostles diligence could not loose the obligation of the other and excuse his negligence 3. We have proved that there is no warrand from God for Rulers their immediat arbitrary discharging Christs Ambassadours to officiat and consequently faithfull Ministers are not obliged to obeye And upon the same ground that one apostle could not warrantably suffer the Magistrat to impose a silence upon him be cause others were permitted to preach It s unlawfull for ordinary Ministers to be silent because others are preaching and much more when those who are preaching are declaring themselves unfaithfull and destroying but not feeding So that our Informer doth but mock God if not blaspheme while blessing him that authority is opposit to our disorders not to the gospel The Doubter next asks him if the King and Laws can silence a Minister that he shall not preach the gospel He should have added by his own proper elicite acts as King or Magistrat or formally and immediatly But this man must still shrewd himself in the mist and clouds of deceitful generals and mould our arguments in his own disguise that his simple evasions may appear answers Well what sayes he to this doubt His answer is I ommit his insignificant reflection that Solomon thrust out Abiathar from the priesthood 1 Kings 2. 27. which was a restraining his priestly power as to its actual exercise to which he was bound to submit so a King may discharge a Minister to exercise his Ministry within his dominions which he must not counteract suppose he think the King and law wrongs him especially when others do preach tho he be silent Ans. This reason and instance is a baculo ad angulum Solomon punisht Abiathar civilly for a capital treasonable crime which deserved death telling him as the text saith that he was a man of death or one who deserved capital punishment according to the nature of the hebrew phrase which sentence of death Solomon upon the grounds mentioned in that passage did change into a sentence of banishment and by this civil punishment did consequenter put him from the exercise of his priestly office which he could not in that case perform Ergo he formally and immediatly deposed him and the civil magistrat may so immediatly and formally depose ministers this is a consequence utterly unknown to all rules of Logick or solid divinity The Instance
gospel and an enemy unto it Jackson thinks with sevral others that Paul said I knew not that he was the high priest c. ironically it being very improbable that Paul knew not the high priest and suppose it were so he knew him to be a ruler as his own words discover so that it was no excuse to say he knew not the high priest because as a judge it was against the law to revile him Therfore saith Jackson upon Exod. 22. 28. though they understood Paul as excusing himself yet he spoke by way of derision as disdaining he should be accounted Gods high-priest who carryed so Which saith he is the more probable when it s considered how far he was from having any true right to that place and power to which he pretended when Christ had abolished the legal priest hood Calvine on that place of the Acts sayes It s not credible that Paul-gave him his wonted honour Cum abolita esset adventu Christi sacerdotij Majestas secuta turpis prophanatio Paulum quasi integra vigeret solito honore prosecutum fuisse qui tunc sub Pontificum titulo nullo jure dominabantur after the majesty of the priest hood was abolished by the coming of Christ and vile prophanity attending it that Paul as if the priesthood had been standing intire would have allowed the wonted honour to such who under the title of Priests were governing without any right or just title And having objected to himself that we must not contemn civill Magistrats in his answer he puts a difference betwixt civil Mahistrats and Church rulers Inter civiles Magistratus saith he ecclesiae praesules aliquid est discrimenus there is a difference betwixt civill Magistrats and Church officers tho the administration of civil Rulers be perverse and confused yet he tells us the Lord will have subjection remain intire Sed ubi spirituale regimen degenerat solâ—…untur piorum conscientiae ne injustae dominationi pareant c. spirituall government being degenerat the consciences oâ—… the faithfull are loosed from obedience to an unjusâ—… domination But our Informer will say that I thuâ—… set the authors of jus divinum minist anglic by the earâ—… with Calvin and Iackson as to the sense of this place I answer they do not peremptorly and positively assert that Paul acknowledged him as high priest buâ—… onely that many think he did 2. Hence the weight of their conclusion subjoyned viz. that corruptions cleaving to Gods ordinances null them not is not laid upon this solely nor positivly at all even as a partial but onely as a probable ground And the conclusion it self when admitted will never reach his designe as is above cleared Again admitting that Paul acknowledged his providential title or jus in re as to a civil office and administration at that time as it may well have its own weight in reference to the premised conclusion civil rule as such being Gods ordinance which is not made null by corruptions so upon the the difference of civil from sacred rule this concession will not legitimat or infer an acknowledgment of the spiritual part of his administration Thus we have seen how well our Informer hath acquit himself in his arguing from the English Presbyterians Let us next consider how he reasons from Mr Rutherfoord in that peice forecited if at least we may call that which he here offers a formal reasoning since he offers not as I said any argument from these citations but sure we will find that these passages will burn his fingers In that piece scil Due right of presb page 220. to 256. There are several passages which this man takes hold of as 1. He asserts that separation from a true Church where the orthodox word is preached and sacraments duely administrat is unlawfull and vindicats 2 Cor. 6. Ans. This in Mr Rutherfoords sense will plead more for the Presbyterian Ministry professors then for Conformists whom he will not say that Mr Rutherfoord will look upon as our Church in such a case as this since as we heard he holds that in case of such a breach as we have now the pure Church remains with the smaller stedfast number and that the backsliders from truth and purity tho the â—…reater number yet really are the Schismaticks And â—…n this sense we are to understand him when he sayes that this separation as to worship will not infer an absolut separation And his allowing non-union where there is not sufficient cause of separation in the case of purer to be joyned with and his admitting a partial separation because of a partial corruption of ordinances Peacable plea page 121. will much more plead for a total non-union in this our case and I dare appeal this Informer if Mr Rutherfoords words Peaceable plea page 122. doth not suite our case and express such a sense therof as we have explaind and if he would not have applyed that which follows unto our present prelatick party had he seen our Church in this posture and in her present circumstances viz. we separat not from a true Church or her Lawfull Pastors when we separat from hirelings and Idolshepherds who will not go before us and whether he would not have thought and called Conformists so Thus page 148. concl 6. he tells us we may separat from the worship when we separat not from the Church So that its evident that in Mr Rutherfoords sense we separat not from the Church of Scotland nor her worship while withdrawing from Curats in attending the Ministry of Christs faithfull ambassadours In the Next place this Informer presents to us these passages further in that peice mentioned viz. page 233. the personal faults of others are not sufficient ground for separation That the disciples thought not the society unclean for Judas sin though they knew one of them had a Devil Again page 250. It was not Lawfull to separat from the Pharisees preaching truth page 253. The Godly separated noâ—… from the Church when the altar of damascus was seâ—… up things dedicat to Idols as Lutheran images are called Idolatry 1 Cor 10. 34. Idolatry by participation and the cup of devils yet Paul commandâ—… not separation and the table of the Lord was there I answer this is already removed by what is said above as to any conclusion for his cause which thiâ—… loose disputer doth not so much as offer to draw ouâ—… upon these citations 1. Unless he prove the Conforming party to be the true Church of Scotland to which in this case we are obliged to adhere or 2. If we can prove that according to our Churches Reformation Presbyterian ministers and professors are the true organick Church of Scotland though the persecute smaller number which according to Mr Rutherfoord is very easy for he sayes that in case of defection truth as life recools to the smaller hidden part Due right page 253. In either case I say this will plead more appositly for adherence to
Presbyterian Ministers and their Assemblies Next Mr Rutherfoords scope is to prove that personal faults corrupt not the worship which wee deny not but as we have above cleared this falls utterly short of reaching his conclusion as to the owning of Curats untill he first prove his forementioned suppositions wherein he begs the question and this principle or assertion of Mr Rutherfoord will plead more strongly for not disowning Presbyterian Ministers untill this Informer prove his suppositions and disprove ours in this debate In a word the impertinency of all his citations here appears in this that there is no reason whereby he can ward of this argument its reaching adherence to Presbyterian Ministers and inferring a conclusion of owning them but it will either first be retorted upon himself or secondly the universality of the argument and the conclusion deduced there from so limited as utterly to irritat his design since he must acknowledge that there may be a Lawfull separation from a Ministry and ordinances altho not polluted by personal scandals And therefore this principle in every case will not infer a separation to be unlawfull far less a non union and he must acknowledge that to argue the unlawfulness of a separation or non-union in every case or meerly from this ground that there is no pollution of ordinances by the personal faults of Worshipers or administrators thereof is a gross petitio principii ignoratio elenchi and which his case supposeth many things which are to be proved as 1. That Conformists are this Church 2. That this practice of disowning them as now circumstantiat is properly a sinfull separation 3. That Prelatists have the best right to officiat as Ministers in this Church 4. That we have no other reasons for a non-union but this pretended pollution of ordinances and that we stand obliged upon this supposition that the ordinances are not thus polluted to joyn to them rather then Presbyterian Ministers And since this principle will prove them all to be Schismaticks who disowne Presbyterian Ministers in preaching the Gospel it will follow therefrom that our Informer is in this pamphlet pleading for Schism or else he must so limit this position as thereby his conclusion against us shall be utterly cut off as is said Fourthly he presents unto us that passage page 254. where he shews That the godly in England tho separating from Bishops and Ceremonies did not separat from that Church and approves their doing so and in keeping communion therwith in unquestionable duties the contrary whereof he charges upon these separatists against whom he reasoneth telling us ibidem that if a Church be incorrigible in a wicked conversation and yet retain the true faith it s to be presumed that God hath some there to be saved that Christ himself is where his ordinances are and some union with him the head that though a privat scandalous brother ought to be cast off yet not an Orthodox Chuch Ans. 1. The Presbyterians have all this to plead for pleoples adherence to them untill this Informer prove that the prelatick party are our nationall organick Church which will be ad Kalendas Graecas 2. Mr Rutherfoord all along states his question as to separation from a Church so and so polluted Ergo he spaks not of a Schismatick destroying Innovating party or a separation from them rather then a sound Church contending against them which would quite invert his scope and arguing and the ground and hypothesis thereof For I pose this man what if a party of acknowledged Innovators cast out the true Ministry and should plead this passage of Mr Rutherfoords for their schism and the peoples adherence to them sure he would charge them with begging the question as we do Consormists in this point and would acknowledge that Mr Rutherfoord pleads nothing for them Fiftly Mr Rutherfoord sayes ib idem We may separat from the Lords supper where the bread is ador'd and from baptism where the sign of the cross is yet we are not to separat from the Church Ans. We may hence collect that in Mr Rutherfoords principles 1. We are to separat from all contagious Worship tho not absolutly corrupt 2. That this is no separation from the Church while there is a purer Church Ministry to be joyned with and to which we were joynd 3. That a fortiori a non-union unto and disowning of a backsliding party who are not our Church is warrantable because of their contagious corruptions especially when as is said the opposition of that party to the true Church is so virulent Mr Rutherfoord tells us there that we separat not from the Church when we profess to hear the word and allow the truth of Doctrine and do not Presbyterian professors owne the true Doctrine of our Reformed Church while hearing and and adhering unto her faithfull Pastors Beside Mr Rutherfoord tells us that there may be cause of non-union where there is not sufficient cause of separation as Paul separat not from the Jews till they blasphemed yet saith he there was no cause why people should joyn to that Church before that time since they had the cleaner to joyn with viz. That of the Apostles Ergo in case of a true Reformed Church her being divided and rent by a backsliding destroying party opposing her Authority union and purity introducing Innovations into her contrary to her Reformation and vows and casting out her faithfull Ministry who dare not comply with their wicked course a non-union to them and adherence rather to that faithfull Ministry contending against them is no sinfull separation from the Church nor a separation at all by Mr Rutherfoords doctrine Sure the Presbyterian party are in our principles the cleanest Church to whom therefore Mr Rutherfoords allows to adhere page 253. But here the Informer presents us another passage in that same place to repell what is said viz. that he asserts there is no just cause to leave a less clean Church if true and to go to a purer though one who is a member of no Church may joyn to that which he conceives purest Ans. This makes as little for him as any of the rest for 1. He is still speaking of a Church thus intirely less pure in comparison of a more pure But blessed be God their prelatick impurity has not infected all our Church their being 1000 of Ministers professors who adhere to the truth This man will not say that this will plead for a peoples adherence to a party of Schismatick backsliders Intruding upon a pure Church Introducing Innovations into her and ejecting her faithfull Ministry as Conformists are now doing which will be yet more convincingly clear if we consider 2. that Mr Rutherfoord layes much weight upon this that a man is already a member of that Church which is less pure but we cannot be said to be hactenus members of and on this ground under a prior obligation of adherence unto a party of Innovators and
backsliders who are destroying and ruining the pure Church but in this case our prior obligation is in order to adherence to that pure Church and her faithfull Ministry thus opposed as is said But now at last our Informer who hath been hitherto silent as to any inference from his citations drawes out a general conclusion from them that in Mr Rutherfoords Iudgment and the English divines neither the personal faults of Ministers Nor real faults about the Worship much less supposed only will warrand a separation which when admitted lifts not his cause one hair breadth off the dust as is clear from what is said since he hath proved none of these three either 1. That they are the Church of Scotland to which we are bound to adhere according to the tenour and principles of our Reformation nor 2. That this practice of disowning them in this our case is a sinfull separation Or 3. that we disowne then meerly for personal scandals or some corruption in Worship Whereas we have proved that abstracting from both these we have ground of disowning them as Schismatick Innovators destroying this Church and himself must grant that there may be a non-union unto yea a separation from a party ground lesly assuming the name of a Church though neither their personal faults do pollute the worship nor the worship it self be simpliciter disowned or else he must yeeld the cause when this is pleaded in behalf of Presbyterian Ministers and for not separating from them since it is upon this ground that all along he pleads for people's disowning them though he dare not say that the ordinances are polluted by their supposed scandals After this our Informer exhorts his Doubter to try all things and not to be ashamed to retract what is amiss as Augustin wrote books of retractions and Ierom exhorted Ruffinus not to be ashamed to confess an error Ans. I think indeed we are to search all things by the rule of the word and had he with a single heart and an eye to the God of truth searched better he had not obtruded upon Gods people in defence of so bad a cause such insignificant arguments for demonstrations But why exhorted he not his Doubter to hold fast what is good as well as to try all things It is not fit to be ever learning and fixe in nothing And no doubt this latter part of that scripture precept justifies our opposing their Innovations But he pleads for retractions and it s no wonder to see men who have Justified the casting aside such solemn Oaths and vows unto God plead for retractions But if he and his party retract not such monstrous retractions the very naming whereof would have made Augustin and Jerom astonished the wo threatned against perjury backsliding breach of Covenant is very near them His concluding prayer that God bless us with truth and peace is good and heartily accorded and surely when our Jerusalem shall have this spiritual prosperity peace and truth which this man pretends to pray for within her walls prelats and their wofull train and corrupt principles which have made such sad breaches in her walls will be without them And the prosperity of such as love her will ruine her enemies His Doubters Resolution to hold fast what is good upon the proof of all things makes up his lame advice And having thus fortifyd the Knowledge of the serious Doubter in that which this man hath been misinforming him about and antidoted this poyson we pray that all the sincere enquirers for truth may hold it fast against the times errors and defection The character of schism presented to us at the close of the pamphlet is verifyed in the party he pleads for since their proud usurpation of the name and authority of this Church after they have thus rent and separat from her demonstrats this their schism to be superbiaeproles And in their taking up such grosse unheard of principles anent Oaths anent Magistracy c. to maintain and uphold this usurping hierarchy they are like to fall under that other branch of the character of schism that male perseverando fit haeresis And because of the corruptions which it is like to be more more productive of It may very probably become also mater haereseos The Lord awake for judgement and send a plentifull rain to water his in heritance and revive his work in the admist of the years and make his face to shine upon his sanctuary in these lands which is disolat for his names sake CHAP. VI. Animadversions Upon the PREFACE And title Page HAveing thus examined what this new Casuist hath offered in these Dialogues we shall here subjoyn some Animadversions upon the Preface prefixt to this pamplet 1. His profest design is to let people see the sin and unwarrantableness of separation as the Epidimicall desease of the time Ans. I think indeed it is so and upon whose side this separation lyes and who hath brought in this flood as he calls it not since 78 but 62 I hope may be now no doubt to the impartiall discerner It s no strange thing to see men charge upon others that whereof themselves are so eminently guilty Papists call themselves the only Catholicks and charge Protestant Churches with separation just as this man and his Innovating party deal with us they only must be the Church of Scotland and we the Schismaticks though not many years agoe it would have been thought I beleeve by many of these men themselves as strange aâ—…e absurditie and paradox to term such a party owning such principles and practices as they now doe the Church of Scotland as to affirm that nihil was aliquid non ens ens or that Zenith was in the situation and place of Nadir such ane intoxicating thing is backsliding and sinfull self love 2. He praises Magistrats in the bounds where he is whose authority together with his mightie convictions forsooth brought back people who went once to hear Presbyterian Ministers out of noveltie Ans â—…s no small peice of our sin and desolation that the Magistrats sword given him for protection of the Lords faithfull Ambassadours in following theire duty according to there solemn vowes to God should be improven in such a sinfull opposition to them What peace and order in this Church hath attended their monstrous perperjurious backsliding were 20 years experience may discover especiallie to those who have seen and known the beautifull order of our first glorious â—…temple the verie rubbish whereof is yet refreshfull in any remains of a faithfull Ministrie that is left 3. Against his modest reluctancie forsooâ—…h some of authoritie and learning among his party thought it fitt that these his Dialogues should see the light because schismatick principles and practices are not laid aside but carried on and this Informer thou ht it a mater of conscience to discover to such as are willing to be informed how unwarrarantable such coursâ—…s are if Scripure and even the Doct ine
the consuming of Gods poor remnant Gal. 5. 19. Our Churches dissolution corruption were he as tender to prevent this as to preserve there worldly peace and sinfull union he would have seen Prelacy to be the Idol Iealousie the wedge driven by the popish artisans to divide and break this Church and as the true cause of all our breaches to be removed in order to healing The popish invasion doth indeed plead for union of the true Prorestant Church and interest against them and consequently to hold out and oppose such arrant upholders and promoters of that Antichristian interest as Prelats have first and last been found and never more then now since popry hath never more prevaild then since they were established by the confession even of our Rulers and that without control While they are enflaming the powers to the out most height of rage against poor Innocent nonconfomists so that union with them who are at so palpable an union with Rome is not the unity of the spirit which is to be keep in the bond of Peace and to be ownd by any that favour the Protestant Interest The texts which he presents unto us upon the frontispeice of the Pamphlet will be found to rebound a deadly blow upon his cause For that â—…assage Psal. 122. 6. 7. pray for the peace of Ierusalem c. We also pray for this peace and in order to the obtaining of this suit that the Lord would make up the breaches in her walls and remove the treacherous breakers thereof who we may say again and again that in this they have dealt very treacherously but what peace with Conformists while their whoordomsare so many The next text is Psal 133. 1. behold how good and pleasant a thing it is for brethren to duell together in unitie It is so indeed and therefore woe unto them if they repent noâ—… who have broken this bond of holy brotherhood have rent Aarons garment corrupted the Covenant of levi and do avowedly owne principles and wayes upon which hermons dew heavens blessing cannot be exspected Therefore this command of Lovely union engadges to disjoyn our selves from them For the next text Mark 3. 24. a kingdome divided against its self cannot stand c. We say Gods Church hath stood amidst great divisions is one and intire in it â—…f and will at last be delivered from all divisions and offences and therefore upon the same ground we are to avoid prelatists who have caused them For that of heb 10. 25. anent not forsaking the Assemblies we blesse the Lord that such as are sorroufull for our Churches true Assemblies and to whom this man and his fellowes reproaches thereof are a burthen have had the Assemblies of Christs ambassadours to attend and that the great Master of Assemblies hath not wholly left them but hath covered a table in the wildernes in this our Churches fliâ—…ht unto it to these who with perill of their life are seeking their soul food because of the sword of the wildernesse drawen out by Assemblies of Schismatick destroying Intruders from whom we must depart and who have persecut us away for adherance to our sworn Reformation and Covenant with God which they have dissound The sentence next subjoyned viz opinionum varietas opinantium unitas non sunt asustata doth highly reflect upon himself and the party he pleads for who doe persecut with fire and sword all who differ in judgement from them in these things which they aknowledge but tricae maters indifferent so that in this they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For us we are chased out from them and can be admitted to no union with them except we unit in there sin which throw grace we are fixtly resolved against His design to quiet peoples minds and setle them in more peace and unitie is of it self to good to be presented as a porch here to such a shattered pasquill and to be pretended to so bad a cause in this place may be not unsuitably assimilated to Solomons ring of gold in a swines snout No doubt solid peace and unitie is only to be found in Gods way in keeping his Covenant and owning his Messengers of peace whose feet have been beautiful even on these reproached mountains other places where Gods people assembled since they have his call and seal to preach the gospell and not in following the foxes in a way of perjurie and breach of Covenant as this pamphleter would perswad FINIS Curteous Reader There being several considarable Typographicall erroures in the first part especially thou art desired ere thou readest or in the reading to amend with thy pen these ensuing or such like as will occurr unto the in the perusal First Part. PAg. 5. l. 15. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 6. l. 25. r. 28. l. 29. r. inequality p. 8. l. 18. r. chides p. 9. l. 2. r. juridical l. 8. r. high p. 10. l. 6. r. Pastors l. 16. r. dogmatick l. 35. r. juridical pag. 11. for as the foundation of r. influencing p. 13. l. 30. r. this p. 17. l. 6. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 24. r. posessed p. 18. l. 17. r. he p. 19. l. 32. r. qualifications p. 21. l. 7. r. hath p. 22. l. 11. r. tell l. 20. r. the. p. 25. l. 23. r. with p. 26. l. 31. r. none p. 27. l. 1. r. up l. 7. r. these p. 28. l. 24. r. unto p. 29. l. 26. r. power p. 31. l. 17. r. there p. 32. l. 32. r. it p. 36. l. 26. r. worn p. 37. l. 9. r. bring p. 39. l. 13. r. he p. 12. p. 46. l. 23. r. Rom. 12. p. 51. l. 1. r. Gravari l. 2. r. Politicorum Chap. 7. Tit. l. 5. add in p. 59. l. 10. r. wearing l. 16. add a. l. ult r. not p. 63. l. 9. r. 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of Presbyterians may be admited to judge Ans. How he hath fastned this charge of Schismatick principles and practices upon Presbyterian Ministers and Professors I leave it to the Impartiall to Judge from what is here replyed And how far any thing which he hath affered either from Scripture or the principles of Presbyterians is from reaching the conclusion which he aims at in these trifling Dialogues which all who are conscientious are we hope shy this rejoynder and a respect to truth and dutie sufficiently antidoted against and the learned as well as conscientious may wonder at such prodigiously bold ignorance 4. He wonders that so many of good note and not of the comons only are drinking in the principles of Brounists which have been zealously disputed against by old nonconformists Ans. How hâ—… hath made good this charge I refer it to the persusall of what is here replyed and how far the pleadings of these Non-conformists whom he mentions are from helping his cause I must here add that its astoninishing to find this man pretending a principle of conscience for this undertaking when his conscience could not but tell him that both upon the poynt of Episcopacie the Covenants and separation also he might have found all and more then he hath said fully answered and that he pitifully snakes away from our arguments dar not propose them in there genuin strength Nay he doth not so much as offer fairly to state the question in any of these three great points which he pretends to inform us about but confusedly shuffles them up for his own advantadge And upon the point of the Covenant obligation he poorly followes the arguments of the Seasonable case and some hints from the Surveyer without so much as offring any return unto what the Apologist hath long since repelyd unto them If this was conscientious dealing let any Judge and yet he is not ashamed to tell the world that because Episcopacie and the covenants are by people made the great grounds of separating therefore he premised his two dialogues concerning Episcopacie and the Covenants to shew what a sandy ground they are for separation if prelacie be found at least Lawfull and the Covenants in evry case not obligatorie whereas he hath offered nothing either to prove prelacie lawful or the Covenant not obligatorie but what is by severall of the godly learned abundantly answered and fully bafled sevrall of which viz. the Apollogist and jus divinum Ministery Anglican he seems to have had before him in writeing these Dialogues and yet nather doth he touch the answers of the Apologist to his arguments anent the Covenant nor dar he scan the pungent arguments of the London Ministers against prelacie and likwise there answers to sevrall things which he has offered for it and particularly there learned Appendix in the poynt of Antiquitie which cuts the sinnews of all his tedious legend of testimonies he durst not medle with Beside It wold seem he hath seen Smectymnus upon this subject whose learned confutation of the Episcopall plea as well from scripture as antiquity he passes over sicco pede And as for Erastian prelacie he offers not a jot indefence of it though his conscience could tell him that this is one main poynt of our plea against him So that suppose Episcopacie were in its self found Lawfull as he sayes yet if Erastian Episcopacie be found unlawfull his cause and pleading is lame and lost After this he would amuse his reader with a testimonie of Zanchie and another of Blondell which parts the hoofs of his page first as for Zanchie he cites a passage of his Obser in suam ipsius confessionem cap. 25. aphor 10. 11. wherein he saves first his faith is simply built upon the word of God Next In some measure upon the commun consent of the antient Catholick Church and that he beleeves what has been defyned by holy fathers gathered together in the name of the Lord citra ullam Scripturae contradictionem that these things are from the Spirit of though not of the same authoritie with Scripture then he adds that nothing is more certain from counsells Histories and writeings of the Fathers then these orders of Ministers of which he has been speaking to have been received into the Church with her intire consent and what is he to condemn what the whole Church has aproved I answer beside that he should have set doun these gradus Ministrorum which Zanchius speaks of that his reader might have known what these degrees were or whither they were prelatick degrees or not which no doubt he would have done had he not found that this would have marred his intent for which cause he doth not so much as offer to English any part of this or of the ensuing testimony we say first that any who knowes Zanchies learning and what the voice of the first and pure antiquity is and how far from giving a testimony to the present Diocesian much less the Erastian prelat of whom none can without extrem impudence assert that Zanchie is speaking will esteem this perswasion that the prelacy now existant with us hath the universall consent of all histories councills and fathers to be as far from the thoughts of Zanchie as its necessary to prove his poynt 2. Zanchise ayes his faith simply and mainly leans upon the word of God and so whatever the word is found to condemn as we have proved it doth the present prelacie in many respects Zanchie will make no bones to condemn it likwise own it who will The next passage he cites is of Blondell Apoll. pag. 193. who asserts that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 belongs absolutly to the government of the Church and it s anext 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the maner order of its government which the Church alwayes thought permitted to her arbitrement Nather must we think every thing unlawful which humane custom of professors hath brought into the use of divine things That in such things christian prudence must act its part that no Church must be drawen into ane example that from the generall precept 〈◊〉 Cor. 14 40 the Church hath full power to follow what is more decent and commodious Ans. 1. We have before cleard that with Blondell their diocesian Prelat stands absolutly condemned in scripture and in his principles is diametrally opposit to the divine Scripture Bishop which evidently concludes his condemning the present Episcopacie with sole power of ordination and Jurisdiction much more the Erastian prelat altering fundamentally the government it self which he dar not say that Blondell ever dreamed of So that though we should grant because of this testimonie that Blondell will befound to admitt a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and constant Moderator which Its well knowen is the outmost length he goes and that the Churches example and practice here anent may be variable it falls utterly short of reaching the lest patrociny to his cause 2. he cites 1 Cor 14. 40.
anent alterable circumstances of order and decency about which the Churches exercise of Christian prudence is convérsant so that he must understand what he pleads for to be of that nature but we have shewed upon the first Dialogue how far its contrary to Scripture reason to include a diocesian Bishop or Arch bishop within the compass of decencie and order there commanded since decencie and order points only at circumstances of actions already commanded and circumstances commun to civil and sacred things And this according to the generall rules of the word so that none can think Blondell so sottish as to take in among these the Diocesian or Erastian Bishop and Arch-Bishop 3. Since the profest scope of Blondells learned Appology is to plead for sententia Hieronomi which is that in Apostolick times communi concilio presbyterorum Ecelesiae gubernabantur surely whatever Blondell may admitt as to the Churches libertie in relation to a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet the admission of the diocesian prelate with sole power of ordination and Jurisdiction which this man pleads for and much more the Erastian prelate would evert both his hypothesis and scope Again he dare not deny that with Blondell the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Ministeriall scripturall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Presbyterat so that what he calls the modus rei cannot in its self and consequently in Blondells meaning be supposed such a modus rei as destroyes the thing it self the subject which it affects as certainly by the Diocesian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 much more the Erastian doth the very substantialls of Presbyters divine power which this learned author is in that piece pleading for And in a word I dare pose this Informer whither Blondell would not have thought a national Churches liberty in this point of Custome or alterable circumstances of decencie and order even tho we should grant that he puts Episcopacy among these is tyed up and restrained by sacred solemn Oaths and vowes universally taken on against the same so that his cause is never a whit bettered by these blind Testimonies which as is said he he durst not translate as he professeth to doe in the rest of his citations for the advantage of the unlearned The assertion after subjovned by him viz. that the unlawfulness of Episcopacie was questioned by none of the ancients except Aerius and rarely by any of the modern except some of our British divines that antient and modern divines think that prelacie was the primitive Government left by the Apostles we have proved to be a manifest untruth Specially when applyed to the prelacy existant with us and that it is the consentient judgment of the far greatest part both of ancient and modern that there is no difference jure divino betwixt a Bishop and Presbyter And that our Prelats now in Scotland are as far different from the antient Bishops as east from West so that no patrocinie can be drawen from the one to the other That Blondell professes to vindicat Jerom from that which he calls Aerianism who will believe taking Aerius opinion to be for the premised Identitie of Bishop and Presbyter since we have made it appear by Testimonies of the learned that both Greek and Latine Fathers held this same opinion with Aerius How he hath proved Episcopacie to be the Government which hath best warrand in the word and hath continued without interruption for many years we refer it to the reader to judge by what is above replyed wherein we have made it appear that as his pretended Scripture proofs for prelacy and his answers to our Arguments against it are most frivolous so none of his pretended Testimonies from antiquitie doe reach his conclusion nor any shadow of a patrocinie for our present Prelat now established whom we have fully disproved from Scripture both in his diocesian and Erastian mould What poor shaddowes for proofs doth this man grasp at Blondell thought the Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lawful and its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to belong to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and good order Ergo he pleaded for the Diocesian Bishop with sole power of ordination and Jurisdiction and a Bishop deriving all his power from the civil Magistrat as immediatly subject unto him which is a very antilogical proof and a meer rop of sand Lastly he mainly commends to his reader this Dialogue anent separation wherein he sayes all the reasons brought for it are propounded and answered without passion which doth but alienat the minds Ans. How poorly this man hath answered the true grounds of disowning conformists or rather past them over and how pityfully he all along begs the question in supposing what he hath to prove we hope is made sufficiently appear to the Judicious and impartiall As for passion its true there is less of this in his Pamphlet then in some other of this stamp which his fellowes have flung out among the people yet he hath his signal flashes of it in Iustifying Dr Burnets parallel of nonconformists with Scribes and Pharisees and in calling them as great and causeless Schismaticks as ever the Church had in any age nay in his grosse malitious reflecting upon the sufferings of poor Innocents in this land telling us under the covert of Cyprians words that their in expiable sin of discord is not purged by their sufferings that forsaking Christs Church they cannot be martyres nor reign with him which with what a tincture of malice it presents its self let any judge His conferences he sayes do bring water to quenchour flames but they bring rather fewel to the fire and wood and hay to uphold Babell The Rabbies whom he pleads for have kindled our flames and the best way to quench them Is to put these incendiaries to the door Next he cites the preface of the Syntag. Confess edit Genev. wherin the Church of Scotland is commended for her unity as well as purity of Doctrine and then he cryes out O how have we lost our good name and the staff of bonds is broken in the midst of us but he should have been so ingenuous as to have told us that we are in the preface of that Syntagma commended for our reformed Presbyterian discipline as the great bond and cement of our unity and the guard of our pure doctrine and who have broken this bond and sacred hedge I need not tell him and what hath been the distress confusion and desolation of our Church since it was broken every one now sees so that he might lament the loss of our good name upon this ground and especially of our Integrity where he a true son and watchmen of this Church The consequences of our sad divisions through the violence and Schismatick intrusion of abjured perjured Prelats and their underlings have indeed hazarded the standing of Christs Kingdome among us according to that of Mark 3. 24. And the biting devouring wolves the Prelats for whom he pleads have hazarded