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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A39998	The hierarchical bishops claim to a divine right, tried at the scripture-bar, or, A consideration of the pleadings for prelacy from pretended Scriptural arguments, presented and offered by Dr. Scott, in his book intituled, The Christian life, part II, A.M., D.D. in his Enquiry into the New Opinions, &c., and by the author of the second part of the Survey of Naphtali ... / by Thomas Forrester ...	Forrester, Thomas, 1635?-1706.; Scott, John, 1639-1695. Christian life.; Monro, Alexander, d. 1715? Enquiry into the new opinions.	1699 (1699)	Wing F1596; ESTC R4954	340,417	360

might hope to get this believed Some of the Books he mentions P. 22. his Conscience could tell him are Written by Scotsmen viz. Didoclav and Mr. Durh. And we know of no Answer returned to this Day unto either of them It should then seem that his Countreymen should rather alledge these Doth he think indeed we esteem that we need no other Answer than to tell of Blondel and Salmasius But yet more of this Hellish Blusterings Tho there are saith the Dr ibid. few of them that ever read them and that every Line of their Writings that hath Colour of Argument has been frequently exposed yet such is the Power of Prejudice and Partiality that they shut their eyes against the clearest Evidences produced by their Adversaries Here 's a Deep Charge 1. His Countreymen Presbyterians becomes such Peevish Ignoramus's that few of them read these Books 2. So Hardned in their Prejudices against Truth that they shut their Eyes against all Convictions thereof so that a Judicial Stroke and Judgment has fallen upon them if this Man may be believed But I will be bold to ask him what are these Evidences I mean Scripture-Evidences produced by him or any of his Party which we have not considered Dare he say that all in Scotland Embracing the Presbyterian Perswasion do thus shut their Eyes And may we not easily Retort his Charge and Enquire what Evidences has been produced by Didoclav Mr. Durh. and others whom he mentions And besides these many not Named by him to whom neither he nor any of his Gang have offered an Answer to this Day Why do they shut their Eyes against the Light produced by them Presbyterians no doubt need no other Evidence than this Pamphlet to convince the World that the Power of Prejudice has Shut and Blinded this Mans Eyes against Light He pretends therein by his mighty Arguments to Beat his Presbyterian Countreymen from their Principles He presents in the beginning of his Famous Work some considerable Authors whose Writings and Arguments he tells the World they ground their Perswasion upon yet never offers to Scann so much as one of them when fairly presented in their genuin strength And let all men Judg what prejudice and partiality this savours of And if he be not wholly a Stranger thereunto he cannot but know that our Judgment in this Point is the Sense of the whole Body of Protestant Churches and Divines And are they also thus Hardned But more yet ibid. the Dr. tells us further That it is enough for us that Blondel has written a Book of 549 Pages and this in our Iudgment may barr all Dispute Indeed Mr. Dr. if there were no more Strength or Nerves in them than in your 339 Pages Stuffed with Blustering Talk and Empty Quiblings the Defence were no Defence We are again told That when we are bidden Name the Place which proves the New Doctrine we refuse any such closs Engagement Really the good Narcissus here sees his Picture in the Well Decline a closs Engagement Let all Men that ever read the Authors he Names judge what closs Engagement this Man has made with them and if he has not as evidently Snaked away from their Arguments as ever did any Coward in Disput. For Ierom that he was of this Judgment of the Parity of Bishop and Presbyter the Learned have sufficiently discovered But saith he Salmasius and Blondel have been exposed by the Incomparable Bishop of Chester Had Presbyterians put this Elegy upon any of their Writers they had been posted up for Admirers of Mens Persons But now our Dr. will Examine some of his most Remarkable Testimonies from Antiquity Some no doubt not all and in the same manner as he does the Presbyterian Scripture Arguments i. e. so as to convince all Readers that he Traces but Phantastick Quiblings instead of Answer But being closs in my Examining his Scripture Pleadings that I interrupt not the Series thereof I must here pass over to his Second Chapter CHAP. III. Wherein the Dr's Absurd Description of the Apostolick Function in Opposition to Protestant Divines is exposed Together with his Assertion about the Succession of Hierarchical Bishops to Apostles in a proper Formal Sense His Opinion loaded with Gross and Palpable Absurdities IN this Chapter the Dr. having told us That he has Examined our most plausible Pretences for Parity And what Scripture Arguments he has Examined let any judge gives us Encouragement by undertaking Truly to State the Controversie I am sorry he has not done it sooner No doubt all will acknowledge this to be what he stands obliged to But to Trace his Steps and Examine him clossly 1. I am agreed with him in this That the Government of the Christian Church has been established and fixed by Christ and his Apostles to continue to the end and who oppose this Institution are Schismaticks 2. For what he adds P. 95. That it is agreed there was an Hierarchy under the Old Testament the High Priests having a Superiority and Iurisdiction over inferior Priests I must tell him that we do hold with all our Divines that this Superiority was such a fixed Presidency as had adjoyned thereunto some special Ministrations peculiar to it And moreover we hold that both the one and the other was Typical and also such as did not encroach upon the ordinary Ecclesiastick Jurisdiction of the Sanhedrin or invade their Decisive Suffrage as Iunius particularly observes Our Dr's Inference That Subordination of one Priest to another is not simplely unlawful if meant of a Subordination of Officers in general is admitted If of one Pastor to another in Point of Official Authority it is a bad Inference and a Begging of the Question which is not about what may be simplely lawful or unlawful in this Case but upon the Hypothesis of Gods Institution in the New Testament OEconomy and Government The Dr's Distinction ibid. of the Apostles Ordinary Permanent Essential Power and their Extrinsick Extraordinary Priviledges suteable to the first Plantation of Churches is in general accorded But his Application and Explication subjoyned viz. That by the first they were distinguished from all subordinat Ecclesiastick Officers in the Christian Church is that which I deny And that upon this ground That Power which was Ordinary Permanent and Essential behoved to be so eminenter in the Apostles as it was to be transmitted to standing Officers who were to be Invested with the same Ordinary Essential Permanent Power else the Dr's assertion cannot subsist that this Power was ordinary and permanent in its nature or a Power necessary for the Churches Preservation when the Apostles at first Cloathed with it were gone off And therefore to be Transmitted to successive Officers consequently these ordinary succeeding Officers were in this equal to them when cloathed with this Power and invested therein And by further necessary Consequence the Apostles were not by this essential necessary Power distinguished from all Subordinat Ecclesiastick Officers it being such as the Churches

Divines For further clearing this let us hear the Belgick Divines upon the Text To the Angel i. e. to the Overseer Inspector or Pastor of the Church This is set down here in the Singular Number either in regard of their whole Colledg as Mal. 2.7 Under the Name of Angel in the Singular the whole Colledg of Priests was to be understood or because that some one had the Presidency among them in Order by whom it was to be communicat to the rest as appears by Act. 20.17 28. That there were more Elders or Overseers in this Church of Ephesus whom Paul charges in his last Farewel to take heed to themselves and to the whole Flock over which the Holy Ghost had made them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Overseers for to Feed the Flock So that it is groundless from hence to inferr an Episcopal Authority of one person above the rest For the verry matter it self written here to the Angel of the Church is Written for a warning to the whole Church as appears by v. 7. here and above Chap. 1.11 The English Divines the Authors of Part Second Annot. going under the Name of Pool thus sense that Passage Rev. 2.1 To the Angel it appears from Act. 20.17 That there were more Ministers there than one but they were all Angels and from the oneness of their business they are called one Angel And upon Chap. 1.20 they tell us That certain it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies no more than is commmon to all Ministers viz. to be Gods Messengers and move upon his errands That we are to understand here the Doctors Pastors and Ministers of the Church is the sense and Judgment of Cluverus Dr. Lightfoot Cluverus takes notice that the Change of the Number v. 10.19 Argues that the Epistle is not directed to one Person And Dr. Lightfoot shews that this Tittle is with allusion to that of the Minister of the Synagogue whose Office was publickly to read and expound the Prophets unto the People as these Ministers were to Read these Epistles in the publick Congregation Thus also Piscator understands the whole Pastors of the Church From whence and from many others which might be added it is evident 1. That the collective Sense of the word Angel is Judged by them consonant to Scripture and to the Scope of the Epistles 2 ly That even supposing some speciality in the Address to one person this doth import a simple Presidency only especially in the sense of the Belgick Divines and that they do intirely join with us in the Grounds we have offered against the Dr's supposition of an Hierarchical Bishop and particularly from this that the Angel is sometimes addressed in the Plural That Ground which the Belgick Divines and others insist upon taken from the Matter of the Epistles is important and that our Lord addresses to all the Angels of the Church as concerning them Rev. 1.11 Write saith he to the Churches of Ephesus Smyrna c. And at the close of every Epistle Hear what the Spirit saith to the Churches And therefore when it is said I know thy Works c. this thou hast c. We must understand the whole Company of Ministers and the whole Church because the punishment or reward is proposed to the whole And the Dr. will not say that for the sin of one Bishop the Gospel is to be removed when other Ministers and the Church it self is free from his evils The Dr. alledges That the Angel is alwise addrest in the singular number And to that which is adduced to prove his being addrest in the Plural he Answers That in these Passages he writes not only to the Bishops personally but to the People under their Government and inspection so he understands that of Chap. 2.10 The Devil shall cast some of you into Prison paralelling it with v. 13. Antipas slain among you and v. 23. And all the Churches shall know c. But first not to stand upon the Drs. begging the Question in a supposition cross to his scope the paralells are not every way alike When the Lord says all the Churches and slain among you c. the Scope and Mould of these expressions makes it evident that both Ministers and People are spoken of But when immediatly after addressing the Angel in the Singular he adds the Devil shall cast some of you into Prison changing the Singular Angel into a Plural it appears that the Ministers are more directly included as the adduced paralel 1 Tim. 2.15 Discovers But not to insist upon this In the next place the folly and inconsistency of his gloss and discourse in this Answer is several ways apparent For First He will have these Passages I know thy works I have some what against thee c. addrest Singlely to the Angel From the singularity of which Adress he collects the Bishop's single and absolute Authority over these Churches But I pray what Sense will the Dr. make of this Will he say our Lord knew the Works only of one single Bishop of no Ministers else That one Bishop Laboured at Ephesus none else That one Bishop at Ephesus fell from his first Love no Church Officers else A pityful imputation the Dr. puts thus upon Timothy the supposed Bishop of Ephesus in staging him as the only Apostat of the Church The same may be applyed to his other Instances I have a few things against thee Viz one Bishop no Ministers else Remember whence thou art fallen viz. The Bishop fallen only none else Repent and do thy First Works this only addrest to the Bishop none else concerned in this Duty but his Lordship If he say that these things are spoken to the Bishop as chiefly concerned and interested Then besides his begging the Question he losses his Plea and quite ruins all his Pleading from a supposed singularity of the Address to conclud the singularity of the person Addressed And thus including Ministers as concerned and interested in the prescriptions in point of Government he cuts the Wind-Pipe of his grand Topick and notion here But Secondly we see when he is forc't to acknowledg from the Plural Mould of the Address that more than the Bishop are spoken to he gives us a fair acknowledgment in these terms That the Bishops are not only written to Personally but also the People under their Government and inspection But I pray why not also Ministers and Pastors also bespoken as well as the People The Dr. asserting That both Clergy and Laity are under the Bishop's inspection A●d it being supposible that in these Churches especially at Ephesus there was at this time a Colledge of Pastors How come the Dr. when he supposes the Address to overstretch the person of the Bishop and to includ more to assert That it reaches the People only and not to the Pastors also This I must confess is odd Sense in Divinity in these great Evangelistick Precepts and Reprensions the Lord Addresses not solely the Bishop

the Preaching the Word for all are Pastors and Teachers or in th● administration of the Sacraments Matth. 28.19 1. Cor. 11.23 or in the exercise of Disciplin 1. Cor. 5.4 c. 2 Cor. 2.7 Or in the Governing the Church Act. 20.17 1 Pet. 5.1 2. Heb. 13.17 Obey those that are set over you He adds quare Apostoli in Epistolarum suarum inscriptionibus seribunt Sanctis item Ministris Nunquam soli alicui Episcopo Regulas Prescribunt 1. Tim. 3.2 Tit. 1.5.7 1 Pet. 5.2 Omnibus Pastoribus communes nullas singulares Episcoporum That upon this Ground the Apostles in the Inscriptions of their Epistles do write unto the Saints and also to Ministers but never to any one Bishop 1 Tim. 3.2 Tit. 1.6 1 Pet. 5.2 Do prescrbe such Rules as are common to all Pastors but none that are peculiar to Bishops Here is a bold new Novelist with a whole Congeries of New Notions upon Texts pleaded by the Scots Presbyterians suting no doubt the Consideration of our Profound Antiquary I am verily of Opinion that this grave Inquirer into the new dangerous Notions of the Scots Presbyterians should either have perused the premised grounds of their New Opinion or Written to his Friend at Edinburgh to make inquiry in his behalf for some more of these dangerous Books that they might be sent up to him in order to his Doctorships perusal and confutation For it seems he has never seen them I need not mention Chamier and other conceited Novelists who has fallen into the same dottage De aecumenico Pont. lib. 10. Cap. 3. Arnoldus in his Lux in tenebris on Act. 20.17 he called the Elders presents the Orthodox opinion thus That Bishops and Presbyters are not Names of diverse Gifts in the Church but of one and the same Office because those who are called Presbyters v. 17. are called Bishops v. 28. This Man it seems had got the new Notion in his Head too He adds The Papists Object had he enjoyed the time and opportunity of seeing our Antique Drs Enquiry into the New dangerous Notions of Scots Presbyterians he had not been so ill manner'd as to term the Reasons of our Venerable Dr. an Objection of Papists Well what do they Object ' That in these times the Names were Common but yet the Offices of Bishops and Presbyters diverse Now let us hear Arnoldus answers to our profound Enquirers great argument wherewith he has filled up so great a part of his Pamphlet 1. This is saith he to affirm not to prove 2. When Offices are distinct there also the Names are diverse 3. There was one Office both of Bishops and Presbyters viz. the Office of Teaching 4. Saith he upon the Papists supposition beware of the Venerable Dr. again what could this Blind Novelist see none who maintained this Ancient Doctrin but Papists there can and ought to be only one Bishop in one City but so it is that there were here many Therefore Bishops signify Presbyters After the premised account of these doting Presbyterians who notwithstanding are judged by many to be men of very Venerable Name may I presume to trouble our profound enquiring Dr in giving him a view of some bigot Confessions of the Reformed Protestant Churches who its like have asserted this New Notion and Opinion of Scots Presbyterians The Confession of the French Church upon this head runs thus credimus veram Ecclesiam c. We believe that the true Church ought to be Governed by that Policy which Christ hath ordained Mr. Dr. will no doubt acknowledge this is sound Well what next They add That there be Pastors Presbyters or Elders and Deacons This is fair But is there no distinction of Bishops and Pastors in their Sense The enquiring Dr. will tell them that the two Classes of Elders and Deacons admits of a subdivision But the unmannerly froward Confession is bold to contradict his Reverence proceeding thus And again we believe that all true Pastors wherever they be are indued with equal and the same Power under one Head and Bishop Christ Jesus Here is the Scots Presbyterians New Notion in grain Shall we try the Dr's Patience with another such Instance The Belgick Confession is no better natur'd to our Dr. but are as bold to contradict him in this point and it seems do hold the same New Scots Notion For thus they assert Art 30. All Christs Ministers of the Word of God have the same and equal Power and Authority as being all Ministers of that only Universal Head and Bishop Christ. In the Point of Ordination which the Dr. appropriats to the Bishop the latter Confession of Helvetia Harm Confes. Chap. 11. P. 232. do assert ' That the Holy Function of the Ministry is given by the laying on of the hands of Presbyters No word of Prelats Hands So Chap 18. P. 236. they are to be Ordained by publick Prayer and laying on of Hands Which Power they say is the same and alike in all Citing that Passage Luke 22. He that will be great among you let him be your Servant Thus crossing the Dr's Sense of this and other paralel Passages They also Cite Act. 15. And Ierom on Tit. 1. Concluding thus Therefore let no Man forbid that we return to the old Appointment of God so they call the Presbyterian way of Ordination and rather receive it than the custom devised by Men so they call the Episcopal Method Thus the Confession of Boheme Cha. 9. Harm Confes. Sect. 11. P. 246.247 after setting down the qualifications of Ministers as to Ordination they say that after Prayer and Fasting they are to be Confirmed and approved of the Elders by the laying one of their Hands So The Confession of Saxony Chap. 12. Harm Confes. Part. 2. affirms That it belongs to the Ministers of the Word to Ordain Ministers Lawfully Elected and Called Where we have asserted at once both the Presbyters Power in Ordination and the Peoples Interest in the Call of Pastors in opposition to Prelacy But as to this Point of the Equality of Pastors and their joint Interest in Ordination it is long since Dr. Reynolds hath told the Dr. and his Fellows that this is the Common Judgment of the Reformed Churches Viz. Helvetia Savoy France Scotland Germany Hungary Polland the Low Countries Citing the Harmony of Confessions Well Whoever own these Opinions of the Parity of Pastors and their joynt Interest in Government The Dr. tells his Friend he Charges them with Error and Novelty tho a Current Opinion among his Country-Men whom the enquiring Dr. Labours to undeceive and he assures his Friend a sure Demonstration no doubt if it admit no other Measures but his Assertion That they are altogether New and were never propagat in any part of the Christian Church till these last days of Separation and Singularity I could wish he had Condescended upon the measures of these last days wherein this Separation Reigns as also of these New Opinions We know the Scripture calls

few Instances their Sense of the Apostolick and Pastoral Office And of a vast Number shall instance but a few First The Professors of Leyden Synops. Pur. Theol. Disput. 42. Thes. 17. They reckon among extraordinary Officers that of the Apostolat adding Prophets and Evangelists quorum vocatio say they fuit temporaria sub novo faedere ad Ecclesiae Dilatandae propagationem ordinata whose Vocation was temporary or transient as being ordained and appointed for the Propagation of the Church of the New Testament Thes. 18. They shew the ordinary Vocation to be that whereby Officers with ordinary Gifts performs the ordinary and Common Service of the Church such as that of Pastors and Doctors who promot the Edification of the Church through all Nations according to Christs Promise a temporibus Apostolorum per totum terrarum orbem dispersi edificationem quibus libet in locis promovendam usque ad finem mundi locum habebit juxta Christi promissionem Matth. 28.20 Ite Docete c. As being sent from the times of the Apostles for the Edification of the Church in every place to the end of the World according to Christs Promise Go teach all Nations Where it 's evident that the Apostolick Office as such in universum is by them held to be Extraordinary and that the Pastors and Doctors are their Successors as ordinary Ministers appointed for propagating the Church and promotting its Edification to the end of the World and that upon the Ground of and according to that same very Promise which this Pamphleter pleads to prove the standing Office of Apostolat to the End Thereafter having noticed Thes. 19. That the Apostle having Eph. 4.11 12. placed the three Extraordinary Officers in the first Rank they add Thes. 20. hos duos tantum extraordinariorum ac perpetuorum verbi Divini administratorum ordines ibidem conjunctim subjicit cum addit eundem Christum alios praeterea dedisse Pastores Doctores That the Apostle doth thereafter subjoyn in a Conjunction the Pastors and Doctors as the only perpetual Ministers given for the Edification of the Church Thes. 21. They thus describ the Apostolick Office Apostoli erant praecones Evangelii universales ad Ecclesiae Catholicae fundamentum quod est Christus ubique terrarum ponendum ab ipso Christ● immediate atque extra ordinem missii dono absque errore alios docendi Doctrineque suae veritatem miraculis confirmandi a Deo instructi Citing Matth. 28.20 1 Cor. 3.10.11 Matth. 10.1 Ioh. 16.13 Act. 2.2 c. That the Apostles were universal Preachers of the Gospel s●nt by Christ for laying every where the Foundation of the Gospel Church instructed and furnished with the Gift of Teaching infallibly and confirming their Doctrine by Miracles having also an immediat and extraordinary Mission from him Which Sense is confirmed by the Passages above cited And here I appeal to all Men whether the learned Professors offer not the same Description and Characteristicks of the Apostolick Office which this Man makes the Opinion of the Scots Presbyterians and Socinians Further after the Description of the Extraordinary Office of Evangelists Thes. 23. The ordinary Pastoral Office is thus described Thes. 25. Pastores erant verbi divini dispensatores certis Ecclesiis docendis ac regendis ab Apostolis Evangelistis praefecti That the Pastors were Dispensers of the Word appointed for Governing and Teaching particular Churches by the Apostles and Evangelists Adding that their Office is described Act. 20. Viz to feed and Rule as Bishops set up by the Holy Ghost as also 1 Tim. 3. and Tit. 1. where their Office is clearly Identified with that of the Bishop Likewise 1 Pet. 5. where the same is evident The parts of the Pastoral Office common with the extraordinary Officers they hold to be 1. Populum Dei ex verbo Dei docere To Teach Gods People from his Word 2. eidem juxta Christi institutionem Sacramenta administrare To Administer Sacraments to them according to Christs Institution 3. pro eodem preces ad Deum fundere To Pour out Prayers for the People 4. ●um fraeno disciplinae Ecclesiasticae intra limites obedientiae Deo secundum verbum ipsius debitae contineri To keep them within the limits of Gospel obedience by the restraints of Ecclesiastick Discipline Citing Matth. 28. anent the grand Commission of Teaching and making Disciples c. and Mat. 18.17 where our Lord enjoins the ultimat appeal to be to the Collegiat Body of Church Officers So Act. 20.28 anent the Teaching and Governing Power entrusted to Pastors and Elders of Ephesus c. Now whether our Sense of the Apostolick Office of its extraordinary Nature and proper marks and essentials As also our Sense of the Pastoral Office be not the same with that of the Leyden Professors let any Judge And whether these Professors or we do in this strike hands with the Blasphemous Socinians as this Man has the Fore-head to affirm the Appeal is also made to all Men to judge Nay if he has not in this point blotted himself with the Stain of an infamous Calumniator especially it being evident that the Socinians in the place Cited by him do absolutly deny a Ministerial Mission and Authority whom the Learned Professors in that same Passage Cite for this together with some other places of Socinus and refute the same Thes. 6.7 8 9 10 c. Let us hear next the Professors of Saum●r whom we will find Fully to accord with us in this Point in contradiction to our Calumnious Dr. de divers Minist grad Thes. 7. extraordinariorum Ministrorum tres fuerunt gradus seu ordines Apostoli Prophetae Evangelistae De Apostolis planum eos supremum inter Evangelii Ministros constituere gradum quorum hae supra reliquos preregativae c. That the Prophets Apostles and Evangelists were the three degrees of extraordinary Ministers of whom the Apostles had the first place Having these Prerogatives beyond others which they thus recite 1. Quod a Domino nostro Iesu Christo immediate vocati c. That they were called immediatly by Jesus Christ to the Office of Preaching the Gospel to all Nations citing Matth. 28.18.19 2. Quod ita a Spiritu sancto instructi c. That they were so furnished by the Spirit of GOD and lead into all Truth that they were infallible in Teaching since otherwayes their Function and Mission had been in vain had it been Lawful to disbelieve them in their Teaching 3. Quod nulli loco vel Ecclesiae singulari addicti That they were fixt to no place or particular Church but were to preach the Gospel and govern the Churches through all places of the World according to the Spirits Conduct 4. Quod pluribus majoribus c. That they were beyond all other Ministers endued with more excellent and various Gifts of the Spirit according to 1 Cor. 14.18 where Paul magnifies his gift of Tongues above all others And mentioning the conferring the miraculous

Gifts of the Spirit by the laying on of their Hands they add quae omnia fuerant c. All which were necessary in the Apostolick Office for laying the first Foundation of the Christian Church through the World Here again the Apostles Extraordinary Office is asserted by the Saumer University and that with the same Ingredients upon the like grounds as we do hold So here are more of the Socinian Principles if we may believe this Dr. and this University as well as that of Leyden found ignorant of and going cross to all Antiquity in this Matter The ordinary succeeding Officers and of the highest Function in that capacity they hold to be the Pastors and Doctors whom they assert to derive down what was ordinary in the Apostolick Office to whom the Authority Consequently and Power of Teaching and Governing the Church is committed citing Act. 13. where mention is made of this Authority in the Pastors and Teachers of Antioch and their joint collegiat Power in Imposition of Hands also 1 Cor. 14.29 30 31 32. where the Prophets Authoritative judging of every Member of the Colledge and Society and the due Subjection of every Prophet to their decision is asserted joining therewith Chap. 12.29 Are all Apostles are all Prophets are all Teachers c. Well shall we offer to the Dr yet more Scots Presbyterian Novelists and of the Socinian Stamp in this Matter Piscat de Minist Eccles. Aphorism 9 Apostoli immediate a Christo vocati fuerunt c. The Apostles were immediatly called by Christ and sent through the whole World to es●ablish every where the Kingdom of God by the Preaching of the Gospel In his Explication he shews that in this Aphorism the Ministry of the Apostles is explained in four Heads 1. Ex causa sine qua non c. From the Cause and Ground without which they could not discharge their Apostolical Office and this was their immediat Vocation and Calling 2. e subjectis Locis c. From the Places where they Exercised their Apostolick Function viz. the various Kingdoms of the World 3. Ex Fine ad quem c. From the Scope and End to which they were to Direct their Ministry and Labours viz. the Planting and Founding Churches c. 4. Ex Causa Instrumentali c. From the Instrumental Cause they were to make use of viz. their Unfixt Preaching of the Gospel Here I Appeal to all Men of Judgment whether this Account of the Apostolick Office is not the same with that which this Man rejects as Socinian Aphorism 12. Sequuntur Pastores c. He proceeds to Describe Pastors and Doctors whom the Church can never want in the Explication he tells us that a praecedentibus differunt Duratione They differ from Apostles Prophets and Evangelists in Continuance as being of constant Necessity to the Church Thus Denying in Contradiction to our Dr the Permanency of the Apostolick Office Afterwards he adds Officia Pastorum indicantur c. That there are four Branches of the Pastors work and Office The Interpretation of Scripture the Ordering of Government and Discipline the Administration of the Sacraments together with Authoritative Admonitions and Exhortations Shewing thereafter that the Pastors do Succeed to what is Ordinary in the Apostolick and Evangelistick Office And their Episcopal Pastoral Authority he proves from these notable known Passages improven by the Presbyterians Act. 20.28 1 Pet. 5.1 2. Philip. 1.1 1 Tim. 3.1 2. Tit. 1.5 7. Now I dare refer it to all Men of Sense whether this Man is not in this Point of the New Opinion of Scots Presbyterians and stands Antipode to our Dr's Uniform Testimony of all Antiquity Shall we Consult yet another Turret Part. 3. Loc. 18. Quest. 17. Thes. 3. Reasoning against Bellarmin in Point of Peters pretended Primacy he draws his Argument a Natura Apostolici Muneris and tells the Iesuited Cardinal and our Dr. with him that the Apostles had an immediat Power and Jurisdiction which they received from Christ immediatly And Thes. 4. in Answer to Bellarmin holding much to our Reverend Dr's Sense and Pleading that Peter had the Pontificat as an ordinary Pastor to be therein succeeded He Answers that gratis supponitur c. it is without Ground presumed that Peter was an ordinary Pastor to whom any could succeed Adding in the end denique cum Apostolatus c. since the Apostolat as such was an Extraordinary Temporal Transient Function which was to expire and cease in the Church it could have no Successors Herein flatly giving the Lie to our Dr's Grand Topick and Principle anent the permanent Function of Apostolat as necessary in the Church till the End of Time As for his Judgment of the Pastoral Office as the Highest Ordinary Function of the Church and the same with that of the Scripture Bishop and Presbyter and by Consequence the Succession thereof to what was Ordinary in the Apostolick Office we have already made it appear Musculus if I may Name him again without Angring our Dr. is full and clear to this Purpose de Offic. Minist P. 358 359. Apostolus est qui c. That the Apostles were not set over any one particular Church but the Lords Command to them was that they should Preach the Gospel through the World and the Command Go Teach all Nations was peculiar to them And P. 360. he shews that Pastors were the same with Bishops and were in this distinguished from Apostles that they were sent to Teach and Feed particular Churches and fixed to them Amand. Polan Syntag. Theol. Lib. 7. Cap. 11. de Minist Ecclesiae describes thus the Apostolick Office Apostoli Christi fuerunt Christi Discipuli immediate ab ipso edocti c. That the Apostles were the Disciples of Christ immediatly Instructed by him sent to Preach the Exhibiting of the Messiah before his Ascension and thereafter to Preach to the whole World and thus to Found the Gospel Church having this Testimony from God that they could not err in Doctrine c. Afterward he tells us what were the Privilegia Apostolorum and the Prerogative Praeordinari●s Novi-Testamenti Ministris their Prerogatives above the ordinary Ministers of the New Testament Instancing 1. Their immediat Institution by Christ. 2. Their immediat Mission by him to Teach 3. Their General Legation to the whole World with Authority of Founding Churches every where not in one place only Citing 2 Cor. 11.28 where Paul shews that the Care of all the Churches was upon him 4. The Visible Symbol and Badge of this Legation viz. the conferring of the Visible Gifts of the Spirit by Imposition of Hands 5. Their Immunity from all Error after their Receiving the Holy Spirit in the Day of Pentecost 6. Their Extraordinary Authority against the Rebellious Citing 2 Cor. 10.6 8. where Paul mentions his Readiness to Revenge all Disobedience and the Authority hereanent for the Edification of the Church whereof he might Boast 7. Their Prophetical Gift in shewing things to

to all their Successors the Bishops in this Apostolick extent For he affirms that this Power of the Apostles is perpetual and necessary in the Church and that the Bishops are their proper Successors therein And here the Dr. would do well to inform us of what Character and Mould in Point of Power these Bishops are whom he owns to succeed to this Apostolick Office For that de facto there is a great variety in the extent of their Power he will not deny Whether doth he hold that every ordinary Bishop is such a Successor or the Arch Bishop or only Primats If every Bishop does thus succeed which the Series of his Arguing seems to import then I would know how a Bishop with a derived subaltern subordinat Power limit to a certain and may be not a very great Precinct or district can be said to succeed the Apostles in a Supreme Iurisdiction over all Believers and Ecclesiasticks Let him make Sense of this if he can If he say that the Bishops Succession relates to their Power within their own district Then 1. They no more succeed the Apostles in the Power by him described than Successors to a Sheriff in a Kingdom can be said to succeed to the Regal Throne 2. If he once break square thus and infringe his own Rule his measures and description he must consequently acknowledge that a Government in the smallest precinct yea even of a Pastor over his Flock is eaten us a Succesion to the Apostles If he say the Pastor has no Rule over Ecclesiasticks and consequently no Apostolick Succession in his Sense I Answer neither has the Bishops over all Ecclesiasticks which is also his Sense and description of the Apostolick Succession If he own that only Arch Bishops are such Successors Then 1. How comes he to owne the Bishops in universum as succeeding the Apostles in a Rectoral Power 2. Since the Bishops can give Rules to subordinat Ecclesiasticks Preach if their Lordships please give Rules of Disciplin hear complaints decide Controversies c. wherein he makes this Apostolick Succession to consist how can he deny even to Diocesan Bishops this Succession 3. Suppose but one Diocesan Church in a Countrey gathered the Dr. will not deny an Apostolick Succession and Government there according to his Pattern and Principles But to proceed if the Dr. hold that only the great Arch Bishops or Metrapolitans have this Supremacy and Apostolick Succession I would know upon what ground he can defend this in his Principles I know none except that of the extent of their Power be alledged But here the Dr. is still at odds with himself For the Apostolick Power which he holds to be Succeeded unto and Permanent extended to all Churches to all Ecclesiasticks and Believers And besides suppose an Oecumenick Council Assembled the Dr. will not assert that he has an Authority paramount to it by his Office and that there may not be a greater Metropolitan than he existent whose Power may be paramount to his in the Council or otherwise Thus we see how our Dr. in his Phantastick Description of the Apostolat and Pleadings for the Bishops Succession thereunto has involved himself and is Rolling Sisiphus Stone which still returns upon him and renews his Labour But in the next place the Dr. P. 97.98 tells us That extraordinary Gifts of the Holy Ghost Power of Miracles Languages other Spiritual Furniture were temporary extrinsick advantages necessary for first forming the Christian Church and when this Fabrick is erected Scaffoldings are removed But I should think if the Apostolick work and necessary duties required these extraordinary Gifts as necessary advantages and furniture for the same then they were intrinsick not extrinsick to the Office it self Which I will prove to the Dr by a paralel Argument the Topick whereof he must needs owne To be apt to Teach to have Spiritual knowledge and the Gift of utterance in a competent Measure prudence a competent knowledge of the Scriptures and Languages thereof he will acknowledg are needful for the Pastoral work of Feeding by the word and Doctrin Therefore say I they are essential and intrinsick to the Pastoral Office For 1. Else there were no need of a previous trial of these Gifts in order to admission to that Office And 2. God conjoins the call to the Office with the Gifts for it and the one in an ordinary way must be made Appear by the other I hope the Dr and I are agreed as to the Soundness of this Reasoning Now let me subsum upon this Conclusion In like manner the Apostolick Office required these works or duties whereunto were necessarly annexed the forementioned Gifts and Eurniture for the fame 1. They were to teach all Nations this they could not do without the Gift of Tongues wherefore on the day of Penticost they were thus sealled Yea were Commanded to stay and wait at Ierusalem for this Seal 2. Another piece of their work was to Confirm their Doctrin by Miracles then new and unknown thus to seal their Commission to an Infidel world as also to the Iews as Moses and Aaron were to Pharaoh and Israel before whom the Signs were shown of the Rod and Leprous hand This Work required the Gift of Miracles 3. They were to form the Christian Church and lay the ground plott of its Government and deliver the Rules and plat-form of its Doctrine and Worship This required an infallible directive Power and Authority in reference to all the Ordinances and Officers thereof 4. Their Work and Office required an immediat Relation in actu secundo to all Churches so that they were while alive solely such Officers thereof Hence their very Office being of this Nature and supposing the Christian Church a forming erecting it is certain that taken in a proper formal Sense with these its Ingredients i● is the Scaffolding which is removed when this Fabrick is erected since now no Mortal can pretend to such a Mission Commission and Authority Further The Command Go teach all Nations he must hold still vigent as essentially included in the Apostolick Office for he distinguishes this part of their Permanent Power from their extraordinary expired Priviledges P. 96. so that he must needs acknowledge that this requiring the Gift of Tongues it was essential thereunto Again he holds there is a Supreme Power of Government constant and transmitted to the Church And this Supreme Power necessarly requires 1. Infallibility in all the Methods and Measures of Government For that upon the ground of such a Supremacy the Apostles had an Infallibility in all their Measures and Ordinances of Government delivered to the Churches the Dr. will not deny 2. He cannot deny this necessary Consequence That therefore they were priviledged with unaccountableness and uncontrolable Power And this in his Principles he must needs hold to be transmitted For if Supremacy and Infallibility will not infer these two surely nothing will And the Dr. will not say that Supremacy over all Church