Names signifie the same thing which was incumbent on this Author to answer and not to shift the matter with saying that other Men think otherwise I shall give but this instance or hint which may satisfie any what is the meaning of these words in Scripture Tit. 2. The Apostle leaveth in Crete Titus to ordain Elders or Presbyters verse 5. and telleth him how they must be qualified verse 6 and giveth this reason why they must have such qualifications verse 7. for a Bishop must be blameless If a Bishop were another thing than a Presbyter to what purpose were this reason here brought Ergo they are one and the same thing And if any affirm that these words signifie different things in any place of Scripture let him prove it and we shall yield the cause I might also shew that the same Office and work is every where in Scripture laid on both these and that never any thing is given to the one but what is given to the other but this hath been done and other arguments managed fully by our Writers against Episcopacy neither hath Mr. Stilling had the confidence to answer them though destroying this his Assertion and therefore I shall supersede this labour For the name of Angels of the Churches the argument brought from it is not ours but our opposites Sect. 12. His 2d Argument for the uncertainty of Apostolical practice p. 290. is That the places of Scripture most in controversie about the form of Government may be without any incongruity understood of either of the different Forms which he maketh out by going through the several places The first is Acts 11. 30. where it is said That the relief for the Brethren of Judea was sent to the Elders There is nothing here saith he to shew whether there were the local Elders of Jerusalem or the Bishops of the several Churches of Judea Answ. I wonder why he should have brought this as the first or as one of these few Scriptures that he undertaketh to answer for the most part of the most pungent Scriptures against his design he doth not so much as mention for I think it is very little insisted on by either party nor can I remember that I have met with it as brought to prove either Parity or imparity Yet I do not doubt but at least some probability may be hence brought that the Apostolick Churches were governed by the Parity of Elders for which I lay down briefly these grounds First The Elders here spoken of are the Governors of the Church this he doth not deny 2dly They were the Governors of the Church of Jerusalem This he saith is not sure for they might be the Bishops of the Churches of Judea But against this I argue 1. It is not enough to say they might be but what ground is there to think that they were the Bishops of Judea we bring probable grounds for what we assert but what can be said for the contrary It is a bold way of expounding Scripture to say such a sense it may have when there is no ground to think that it hath such a sense but some ground to the contrary 2. However the Relief ought to be sent to all the Churches of Judea yet it is delivered at Jerusalem to be sent abroad for it is delivered to these Elders by Barnabas and Paul whom it is not like they sent through the several Churches of Judea 't is spoken of as one single act of theirs delivering the others to a company of Elders met together Now it is not imaginable that all the Bishops of Judea were met together on this occasion for what needed such a Convention for receiving Alms Yea we have no ground to think that it was so natural to them before-hand as that they could meet about it Neither hath that conceit of some any probability that these Bishops did reside at Jerusalem such Men did not begin so soon to slight their particular Charge but of this after These Elders then were the Elders of Jerusalem 3. We find a company of Elders ordinarily at Jerusalem not only Acts 15. 6. Which might be upon the solemn occasion of the Council but Act. 21. 18. That these were the Elders of Judea come up with their flocks to keep the Feast of Pentecost as Mr. Still guesseth is a most irrational conceit for though many of the Jews were zealous of the Law shall we think that the Apostles had set Teachers over them who were no better instructed in the Gospel than so And besides these believing Jews ver 20. who are said to be zealous of the Law can neither be proved to have been then present at Jerusalem for they might hear of Paul's condescendency to their Customs though they were not there neither that they were those of the Country of Judea they might be of Jerusalem it self but I incline rather to the first Now we find not any other company of all the Elders of Judea met in one place these were then the Elders of Jerusalem 4. It is then observed both by the ordinary gloss and by Lyra in loc That this famine was mainly like to be in Jerusalem the Believers there being spoiled of their movable goods in the persecution about Stephen and therefore this Relief was chiefly to them Ergo they are the Elders of Jerusalem which here received it Now from these grounds it easily followeth what we intend viz. If there was a company of Elders who were Rulers of the Church at Jerusalem then this Church of the rest there is the same reason was not governed by a Bishop but by Presbyters acting in Parity It is strange if the Elders of the Church should be spoken of and no notice taken of My Lord Bishop if there were any such person in such a matter Sect. 13. The 2d place is Act. 14. 23 when they had ordained them Elders in every Church to which he joineth the 3d Tit. 1. 5. that thou shouldest ordain Elders in every City Of which places he saith that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie no more but Ecclesiatim and oppidatim so that the places may well be understood of ordaining one Elder in every Church and City or of more but doth not determine whether one or more were ordained in them But granting all that he alledgeth a strong Argument for our purpose may be brought from these places thus there was at least in every Church one Elder in the Apostles times and such an Elder as was also a Bishop and had governing Power over the Church as appeareth by comparing vers 7. of Tit. 2. with this vers 5. But there could not be in every Church a Diocesan Bishop ruling over Presbyters for one of these are over many Churches Ergo. The Church was then governed by the Elders of the several Churches acting in Parity for if every Church had its Elder or Elders and these all were Rulers then the Rule was not in the hand of
in the Apostolick Office nor doth the Question lie in that as he alledgeth for we maintain and I think it will not be deni'd by him that the Office in complexo viz. as it did subsist in rerum naturâ was extraordinary and is ceased and therefore whatever Office is made up of some part of the power they had without the rest of it must be a different Office from that and so new Indeed if Christ had given them their power by halves and made the one half of it common to some Officer appointed by him to continue in the Church viz. power over Presbyters and the other half of it peculiar to them then Bishops having power over Presbyters though they had been a new Office from the Apostles and not the same yet should they have had the same Office with these others that we supposed and so had not been new simply but there being no such thing they must be in another Office than Christ ever appointed and so simply new Wherefore it is an unreasonable demand of the Author p. 195. that we must prove power over Presbyters to be extraordinary before we say it must cease For it is enough that the whole Office be extraordinary that it be not a patern for any other Office that should be the same Yea we can easily prove that that power as in the Apostles and making up the Complex of their Office was extraordinary because it cannot survive the Office it self under that notion and we can also prove that Christ never instituted any such power by it self and without the other parts of the Apostolick Office whence it clearly followeth that such a power by it self which is a clear description of the Episcopal Office is divers from all the Offices iustituted by Christ and so is a new Office What he saith of the ceasing of this power with the Apostles as to its necessity but not as to its lawfulness is most impertinent and a begging of the Question for the conclusion of the Argument is that it is unlawful because it hath no institution that institution which it had in the Apostles being ceased His confirmation of this his distinction containeth a manifest falshood viz. to make a thing unlawful saith he which was before lawful there must be an express prohibition forbidding the use of such a thing This I say applied to the matter in hand is most false for we speak of things which have their lawfulness only from institution viz. Authority given to one over others now that which is thus lawful becometh unlawful meerly by the withdrawing of the Institution though no express prohibition of it be made As is evident from the like case among men when a King giveth a Commission to a Judge it is lawful for him to act in that capacity now if the King shall call in his Commission though there be no express forbidding of the man I suppose it is now become unlawful for him to act Just so is our case one Pastor can have no authority over another unless it be given him by Christ who ascended up on high and received these gifts for men Eph. 4. Now Christ had given once such a power to men viz. the Apostles this he hath now withdrawn by not giving such Commission to any others but the Apostles for I suppose to follow the former example that when a Judge which had a Commission dieth it is a sufficient withdrawing of his Commission that the King doth not give it to any other who may succeed him wherefore any who take that power to them do it without Commission from Christ which is unlawful Sect. 16. Another Answer he bringeth to this argument p. 195. on which he insisteth much as a foundation tending to establish his whole Cause but I hope it shall prove a ruinous foundation The Answer is this The extending of any Ministerial power is not the appointing of any new but a determining the extent of that in actu secundo which every Minister hath in actu primo For clearing this he undertaketh two things 1. To shew that the power of every Minister doth primarily and habitually respect the Church in common which I do freely yield to him 2. P. 197. That the Officers of the Church may in a peculiar manner attribute a larger and more extensive power to some particular persons for the more convenient exercise of their common power Before I come to examine what he saith to this purpose let me note 1. That he speaketh here in a new strain before he had attributed this power of determining to the Magistrate now the Officers of the Church must have it which I confess is more fit But he soon repenteth and in the end of the same page maketh it lye between the Pastors and Magistrate whether he please It is strange to see how those who loose hold of the truth hang as Meteors and know not where to fix I take notice 2. That whereas the former part of his undertaking which he knew to be out of controversie among them against whom he disputeth he establisheth by five strong Arguments but for that part where the stress of the matter lieth he hath not brought so much as one reason to evince what he saith but some few bare Assertions for the clearing of it and indeed it is sometimes easier to prove the thing that is not than the thing that is denied even to such able men as Mr. Stillingfl But let us now attend to what he saith for his Opinion We have seen saith he that their power extendeth to the care of the Churches in common that the restraint of this power is a matter of order and decency in the Church Here are two things the former of which we have heard and seen solidly proved but the latter I have not yet seen where he hath done any thing but asserted it as he here doth but sure it being a matter of such concernment and controversie needed some more proof wherefore I cannot pass it so slightly as he hath done We may distinguish a twofold restraining the same holdeth in enlarging of the exercise of the power of Church-Officers viz. in respect of the Object of it and in respect of the acts of it Restraint in respect of the object of this power may be subdivided First when that power is permitted or appointed to be exercised over more or fewer objects of the same kind which it doth respect by the appointment of Christ as that a Minister should have a narrower or larger bounds for his Parish or more or fewer people to watch over and so of the limiting of Presbyteries Synods c. This restraint or enlargement of power in its exercise we acknowledge to be a matter of order and decency and may be determined by the prudence of the Church Secondly when it is extended to the objects of another kind or restricted from the whole Species of these objects that Christ hath appointed it for as
one Superiour over many Churches Nothing can be questioned in this Argument except it be said that every Church here is not every congregational but Diocesan Church But this can in no wise be for there was a necessity of an Elder or Elders in every Congregational Church for the Peoples Instruction if these then did rule the Church was ruled by the Elders of Congregational Churches The next place is Act 20. 17. And from Miletus Paul sent and called the Elders of the Church These say we were Elders of the Church of Ephesus to whom in common Paul committeth the ruling of the Church vers 28. not to one Bishop over the rest so that Church was governed by Parity of Elders To this place he answereth by shewing some Probabilities for both meanings viz. That these were the Elders of Ephesus and that they were the Bishops of Asia but taketh no pains to Answer what is said on either hand only concludeth that because there is probability on both hands there is no fixed truth on either which is most detestable Scepticism for if there be Arguments for both parts sure both cannot be true seeing they are contradictory neither can both be false for the same reason for contradictoriarum altera semper est vera altera semper est falsa then it was his part either to shew that neither of the arguments prove any thing by answering to them or to hold to the one as true and not to hang between two But I prove that these Elders were the Elders of Ephesus not the Bishops of Asia 1. which Argument he mentioneth but he answereth not the Article in the Greek maketh it clear it being demonstratory doth apply his Speech to the Church which he had mentioned in particular where when it 's said that he sent to Ephesus and called for the Elders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it might well be translated of that Church it pointeth out that Church and no other It is an unheard of way of speaking when a particular thing or person is mentioned and the demonstrative Article joined to it that that Speech should be understood of any other but that 2. Paul sent to Ephesus for these Elders not through the several parts of Asia Ergo. They were at Ephesus not in other Churches That he did not send through other places to gather them together is evident both because the Text mentioneth sending to Ephesus not other places and it is strange if he sent through all Asia and mention be only made of sending to one place not to any other also because Paul was then in hast passing by them vers 16. wherefore 't is not like that he could stay for the convening of a Synod of Bishops from many remote parts That which is alledged by some that the Bishops of Asia did reside at Ephesus and thence were sent for by Paul is most absurd for 1. There is not the least shaddow or reason to think that non residence of fixed Officers did so soon creep into the Church Let us see any Instance or Warrant to think that any who had a fixed charge did leave it long or often or at all but upon some weighty and extraordinary emergent 2. What could be their business at Ephesus their work lay elsewhere and there they could do nothing except to meet and consult about matters of common concerment which will not infer ordinary residence there 3. The work of these Elders was particular inspection over their Flocks vers 28. over all the Flock which they could not have if they resided at Ephesus and had their charges lying up and down Asia for that probability which he bringeth for the contrary it is none at all viz. It is said vers 18. That he had been with them at all Seasons but he was not all the time in Ephesus but abroad in Asia as Act. 19. 10 22 26. Answ. at all Seasons must not be taken in such rigour as if he had never stirr'd a Foot out of Ephesus but that he had his residence and Preached most thâ—re which is evident from Act. 19. 1 9. 10. he disputed daily in the School of Tyrannus this was at Ephesus and it is said that it continued 2 years i. e. for the most part of the time he was there and yet might sometimes Preach elsewhere For the humane Testimonies he bringeth for either part I weâ—e then in the same ballance with him and shall be content to lay no stress upon them As for the 1 Tim. 3 1. which is his other place we make no Argument from it but maintain that it speaketh not of a Diocesan Bishop let them who assert the conâ—rary prove it His discourse p. 293. is a very unsavory comparing of some Philosophical Problems which cannot well be determined and therefore we may hesitate about them with points of truth revealed in Scripture as if we might also be Sceptick in these But sure the Comparison is miserably lame for 1. These do not concerne our Faith or duty as these other do and therefore there is much less hazard in Scepticism about the one than the other 2. Even in those points the motion of the Earth or Heaven the Flux and Reflux of the Sea there is some truth in them though men through darkness cannot see it neither must we say that nothing there is because there is nothing certain to us in these things or that men may impose on our belief what they please in them hence men are the more studious in searching out these Secrets and give them not over as being destitute of all objective truth But he dealeth worse with the things of Church-Government he will have no objective truth in it and no duty to lye on us in searching out the truth but that we must believe what men say of it For conclusion of what I would say to this ground of his Scepticism about Church-Government I will but mention several Scriptures on which the truth in this is built viz. That the Apostolick form was parity which Mr. Still hath not so much as touched neither need I insist on them seeing Arguments from them are established by our writers and not enervated by him One place is 1 Tim. 4. 14. where Tim. is said to be ordained by a Presbytery or company of Elders joyning with Paul in that Action this could not have been if Elders had not had a Parity of Power Another is 1 Cor. 5. 4 5. where excommunication is transacted by the Authority of a Community not of a single Person and so is the relaxing of that Sentence 2 Cor. 2. 8. 10. Also 1 Thess. 5. 12. They who ruled that Church who were over them and must be obeyed were many not one Person yea that work and the work of labouring among the People and admonishing them are made to be the business of the same Persons which is a demonstration that the Presbyters of that Church did rule in common and not a Bishop over
they were Extraordinary Officers immediately called by God being Evangelists therefore they were to have no Successors unless the Lord did so call them Further they were not fixed in these places but for a time they did not live and die there which shewed that there was no need of Successors to them in that Office Again he argueth that the Apostle did not determine how the Pastors of several Churches should order things of common concernment which considered with the former would seem a strange omission were either of these forms necessary Ans. This is no strange omission nor should it so be esteemed by this Author who maketh all that is requisite for the right managing of affairs by the Pastors of several Churches to be of the Law of Nature viz. that they should meet that one should moderate that there should be Appeals c. as I observed out of him before 2. We deny that it is omitted yea this Author in saying otherwise contradicteth himself for he will not deny but there are directions in these Epistles for Church-Government and he affirmeth that they are applicable to either form Ergo to Pastors acting in Parity neither was it needful that there should be directions to them which are not applicable to Bishops governing because the managing of the work is the same in both ways except what Nature maketh necessary to a Society or a single person governing which also it doth teach 3. The matter is determined even in these Epistles viz. 1 Tim. 4. 14. where it is not obscurely held forth that Tim. was ordained by a Presbytery which inferreth that Presbyters ought so to be ordained and not by a Bishop alone 4. Though the matter were not determined in these Epistles it is no wonder they being written to particular men but it is determined in other Scriptures viz. where Christ giveth the Keys not to one but to all the Apostles then the only Church Officers and where Paul committeth the care of the Church of Ephesus not to one Bishop but to the Elders in common Act. 20. 28. Of this he saith p. 184. it is equally a duty whether we understand by Overseers some acting over others or all joyning in equality But by his leave when the Apostle giveth this charge peremptorily to all the Elders of Ephesus for to them he speaketh not to these of other Churches of Asia as he dreameth the Text may be understood upon what ground I know not there is no doubt left whether he maketh it the duty of them all in common or of some one set over the rest And may we not think that this Command is a standing Rule reaching even to us as he himself saith p. 185. of what is contained in the Epistles to Tim. and Tit. and if so then all Pastors are Bishops or Overseers not one over the rest by Apostolick Authority He argueth thus p. 185. Tim. is charged to commit the things he had heard of Paul to faithful men who might be able also to teach others 2 Tim. 2. 2. Had it not been as requisite to have charged him to have committed his power of Government to them c. Ans. 1. Yea he doth here commit power of Preaching and of governing joyntly to Timothy to be transferred by him to others for of both these I suppose Tim. had heard from Paul why then must we here understand the one rather then the other in that he mentioneth Teaching not Ruling it is because Teaching is the main business and hath the other power necessarily joined with it by divine Institution 2. It is not always needful to mention Governing Power where ever the power of a Minister is mentioned and here it cannot be deemed needful because the Apostle had formerly instructed Tim. that he choose none to be Pastors but they who are able to Rule too whence it followeth that when he biddeth him commit to them the Pastoral charge he intendeth Ruling Power as a part of it else to what purpose should he require ability to Rule in them To the same purpose is what he saith of Tit. That he bid him ordain Elders but told not what Power did belong to them a Negative Argument from one place of Scripture is in concludent such as this is From the Superiority of Tim. and Tit. I pass his clearing of it from being an Argument for Episcopacy he inferreth two things p. 186. 187. First that the Superiority of some Church Officers he should have said Presbyters for of Officers it is not Questioned on either hand over others is not contrary to the Rule of the Gospel 2. That it is not repugnant to the Constitution of the Church in Apostolical times for men to have power over more then one particular Congregation These saith he follow though their Office be supposed extroardinary and that they acted as Evangelists Ans. It will follow indeed from these examples that Superiority is not contrary to Nature nor to the Nature of a Gospel Church Also it will follow that it is not contrary to Gospel Institution that the Lord should immediately when he seeth cause appoint such Superiority and what if we say it followeth that it is not contrary to Gospel Institution that in some extraordinary cases that Superiority may be allowed for a time But none of these are the thing in Question for this doth not follow that because the Lord did immediately call these men and gave them Extroardinary Power over others therefore he hath not instituted that the ordinary way of Church Government shall be by Pastors acting in Purity which is here disputed His third head of Laws formerly mentioned he toucheth p. 188. and bringeth instances of some General rules for Church Government which I confess are not peculiar to one form But this doth not hinder that there may be other Rules which are such which himself instanceth as that complaints be made to the Church it is an odd exposition to say i. e. Tell the Bishop The Church implieth clearly a Plurality p. 187. had it been the will of Christ saith he that there should be no Superiority of Pastors there would have been some express and direct prohibition of it Ans. 1. Might not a prohibition by Consequence serve turn This is very peremptorily spoken 2. What needeth any prohibition when Christ had instituted a way inconsistent with it this was a prohibition of it now this he did by giving Ruling power to all Presbyters as hath been already shewed Sect. 13. He bringeth another Argument of his Opposites p. 189. Viz. That it is of equal necessity that Christ should Institute a certain Form as that any other Legislator that moderates a Commonwealth should do His first Ans. To this is that Christ hath instituted such an immutable Government in his Church as is sufcient for the succession and continuance of it which is all that founders of Republicks looked after viz. That there be such an order and distinction of Persons and subordination that
them Heb. 13. 7 17. proveth also the same thing most clearly Other places might be brought but these Instances may shew that Mr. Stilling undertaking to shew that no place in Scripture determineth what was the Form of Government in the Apostolick Church doth not touch the most considerable places commonly brought to that purpose but hath mentioned a few and those which are least insisted on by them whom he opposeth and even to them he hath said nothing to scare any from using them as Arguments afterward His third Argument for the uncertainty of the Primitive or Apostolical Form of Government taken from the insufficiency of the Testimony of Antiquity is this I pass it because we have ground enough for the certainty of it from Scripture and what he saith proveth no more but that antiquity is not sufficient to bear witness to it also because all or most that he there discourseth proveth that it cannot be gathered from ancient records that Episcopacy was the Apostolical form which we willingly yield Sect. 14. I come then to his 2d proposition mentioned before which he layeth down p. 322. Thus That the Apostles in probability did not observe any one fixed course of setling the Government of Churches but settled it according to the several circumstances of places and Persons which they had to deal with This assertion he layeth down ex abundanti not as a Foundation of his opinion but a doctrine of probability which may tend to compose differences about Church-Government To clear our way in this dispute with him let it be observed 1. That the question being only about Parity and Imparity of Pastors all other differencies in Apostolick practices that may be alledged are impertinent to this purpose 2. It helpeth not him nor harmeth our cause if we should grant that the Apostles did in some extraordinary cases vary from their ordinary course for it is what they did ordinarily and where no extraordinary cause moved them to do otherwise that we inquire about 3. Our question is not about the Government of the Church that was for a time exercised by extraordinary Officers immediately sent of God but what was the way the Apostles settled that the Church should be governed in by her Ordinary and abiding Officers Wherefore it maketh nothing for his purpose if it be made out that the Church was some times governed one way by extraordinary Officers at other times or places another way by ordinary Officers Taking these considerations along with us I come to hear the Proofs of this his proposition The first is taken p. 323. from the different state condition and quantity of the Churches planted by the Apostles and here he premiseth 3 things viz. That God did not give the Apostles equal suceess of their Labours in all places that a small number of believers did not require the same number of Officers to Teach and Govern them that a greater Church did 3. That the Apostles did settle Church-Officers according to the probability of increase of Believers and in order thereto in some great places About these I shall not controvert with him only the 2d must be understood with this distinction else we cannot grant it that a fewer number if formed into a Church-Society though it did not need as great a number of Officers of every kind as Teachers Elders Deacons yet would it need as many sorts of Officers and the reason is because all those acts are needful to be done to them which must be done to greater Congregations they must be taught ruled and their Poor cared for and therefore they must not want any of these sorts of Officers whose work these acts were I mean where such Officers could be had for Christs Institutions tye not to impossibilities From these Premisses he inferreth these two conclusions to make out his proposition the first is p. 325. That in Churches consisting of a small number of believers where there was no great probability of Increase afterwards one single Pastor with Deacons under him were only constituted by the Apostles for the ruling of these Churches On this conclusion before I come to his Proofs of it I shall make these remarques 1. Here is nothing here for the Imparity of Presbyters or the Authority of a Bishop over Presbyters if where more Presbyters could not be had one was to do the work this doth not at all say that the Apostles ever did or that we may set one over the rest where many may be had to rule the Church This conclusion then proveth nothing 2. These Deacons that here he speaketh of either had ruling power or not if he say the first I doubt if he can prove that ever any such Deacons were in the Apostolick Churches where the Deacons work was to serve not to rule that Church and if they had ruling power they were not only Deacons but ruling Elders both works being laid on the same Persons for want of men to exercise them distinctly which maketh nothing against Presbyterians If the second first I question if any instance can be given of a Church so constituted by the Apostles 2. If it was so it was necessity not choice that made them be without ruling Elders Sect. 15. But how proveth he this his conclusion by 3 or 4 Testimonies out of Clement Epiph. and others What hath he so soon forgot himself he had immediately before spent about 30 pages in proving that the Testimony of the Fathers is not sufficient to prove what was the Apostles Practice and that by making out the defectiveness ambiguity partiality and repugnancy of the Records of the succeeding Ages it is strange then that to prove this his assertion concerning Apostolick Practice he should bring no other Argument at all but such as he had set that Nigrum Theta upon Neither see I what those Testimonies prove contrary to us The Testimony of Clement saith no more than what is implyed Phil. 1. 1. That the Apostles ordained Bishops and Deacons and our Author himself maintaineth that those were not by their constitution any more than Presbyters whatever they might after get by mens Institution proveth not what was Apostolick constitution For the Testimony of Epiphanius he confesseth its intricacie and obscurity and therefore by his own Argument of which before it is not to be laid weight upon but he taketh a great deal of pains to explain it and make it speak this in sum that at first there were only Bishops and Deacons by Bishops he meaneth Presbyters as appears from his Subjoyning immediately that there was necessity for Presbyters and Deacons and that by these all Ecclesiastical Offices might be performed but afterward where there was need and there were found any worthy of it there was a Bishop appointed but where there were not many to be Presbyters they were content with a Bishop and Deacons Here are 3 cases Presbyters and Deacons a Bishop and Deacons this in case of necessity where more Presbyters could not be
ut Rector in Academia reliquis Collegis this he thinketh was lawful and yet setteth this note upon that practice in the same Sect. Qua de re Hieronymi tum alibi tum in Epist. ad Evagr. in Commentar Epist. ad Tit. c. 10. Narratio sententia nobis probatur dicentis totum hoc magis ex consuetudine quam ex dominicae dispositionis veritate profectum esse Which is as much as to say He thought it rather somewhat tolerable through necessity than allowable Which small glance at the tolerableness of a Precedency in the Church if it may pass for so much was not well taken by other Worthy Divines as appeareth by Zanchius's own observations on this his Confession which Mr. Stilling taketh notice of but passeth what might make against him for Magnus quidem vir as Zant. calleth him who was well satisfied with the rest of his Confession excepteth this which he had said of the Arch-Bishops and Hierarchie and that not only as what did dispease himself but was unsutable to the harmony of confessions that the Protestant Churches were then drawing up as appeareth by a part of an Epistle of that Magnus vir to Zan. which he inserteth to the Preface to his Observations So that it seems this was generally disliked by Protestant Divines contrary to what Mr. Stilling would make us believe viz. That all the Protestant Churches thought the form of Government indifferent All which being laid together let any then judg what great advantage Mr. Stilling's cause hath received from this Testimony of Zanchie Especially if we consider with what Weapon Zan. defendeth this his Opinion viz. That it was generally practised by the Ancient Church and he would not take upon him to disallow them as may be seen in his Observations on Chap. 25. of his Confessions We see he bringeth no better Warrant than the practice of Men who might and did in many things err But Mr. Stilling telleth us of the same Opinion of Zan. de 4to praec loc 4. qu. 2. p. 943 c. and indeed he teacheth the same thing but with some advantage to our design for after he had made the ordinary Officers to be of three sorts viz. Pastors and Doctors and Ruling-Elders whose Office he proveth from Scripture and asserteth as the Opinion of the Reformed Divines generally and Deacons and had proved at length p. 950 951 952. Presbyters and Bishops to be the same in Scripture He sheweth p. 952 953. That in after-Ages one of the Presbyters was set over the rest but addeth to qualifie it p. 953. Idcirco damnari haec piae vetustatis ordinatio consuetudo non potest modo plus sibi authoritatis non usurpet Episcopus quà habent reliqui Ministri ut recte monet Hieronymus Here he overturneth all Mr. Stilling's design for such a Bishop is but a meer President He thinks he hath gain'd another Testimony from M. Bucer whom Zan. in those his observations citeth but Mr. Stilling hath not told us wherein Bucer speaketh to his purpose wherefore take this account of Bucer's Opinion out of Zanch. He citeth two large Testimonies of Bucer the first is out of his Commentary on the Ephes. where he speaketh of seven kinds of Teaching viz. By Reading Interpretation Instruction Doctrina Exhortation Catechisms Disputing private Admonition from which he saith That in the Ancient Church they brought in seven kinds of Teachers Now what is this to the Parity or imparity of Ministers He speaketh nothing here of setting a Lord-Bishop over his Brethren as a thing lawfully practised in the ancient Church Yea if we consider his Discourse well we shall find that these were not divers Offices but the work of the Pastors divided among more where there were many Officers in one Church yet so as all might exercise all these Duties and so here is no multiplication of Offices beyond Christ's Institution Though I do not deny that this distributing of the work of Ministers did afterwards begin to be looked upon as making several orders of Officers but this he doth not approve of The second Testimony of Bucer is out of his de Discipl Clerical The sum of which is this for the words are too long to be transcribed That in the Ancient Church they set up a Bishop among the Presbyters Vt Consul inter Senatores this is devolving their Power into his hands which Mr. Still pleadeth for That these Bishops and Presbyters did meet when occasion required in Synods that one was over the Synod to convocate and moderate it this is not to have Jurisdiction over the rest who was called Metropolitan from the chief City where he used to reside then over the Metropolitans were set up Patriarchs but behold how careful he is to protest against imparity as to Jurisdiction of whom he saith His tamen Primatibus Episcopis nihil omnino juris erat in alios Episcopos aliasve Ecclesias ultra quod dixi cuique Metropolitae in Ecclesias atque Episcopos suae provinciae Which we took notice before was to convocate and moderate the Synod At last he sheweth how among these Patriarchs the Bishop of Rome was set up as Chief and then how all good Order went to ruine Now let this Testimony be considered and we shall hope for more advantage by it than Mr. Stilling could expect From it we draw these two Conclusions 1. That Bucer looked upon setting up a Precedent over Presbyters as the greatest length that the Primitive Church did or could go towards the making of imparity among Ministers 2. That even this their practice though not unlawful in it self yet is so inconvenient that it was the Method and Mean that Antichrist got into his Chair by Sect. 5. He cometh next to the French Divines and beginneth with Fregevile whose Testimony we think not worth the Answering seeing as Mr. Still confesseth he was Episcopal His opinion did not suit well with the principles of that Church he lived in as we shall see after The next is Blondel that learned writer for Presbyters as he is called whose words cited by Mr. Still are not at all to the purpose as any may see at first view seeing he saith no more but that it is in the Churches Power to make a perpetual Precedent or not For Bochartus his opinion that neither Presbyterialis nor Episcopalis ordo is juris divini if he mean the difference between them in jurisdiction and not only in Precedency I see not how it can be defended and not having his Book I cannot determine how consistent it is with his own principles For Amiraldus whom he bringeth next his design of Union with the Lutherans I believe did either stretch his opinion or made him stretch his affections to an excess of condescendency which cannot be excused but from his good Intention Sect. 6. Our Author cometh next to those who look on Parity as the Primitive Form and yet allow Episcopacy as a very Lawful and usefull
if all Men were of his judgment Sect. 9. Having now seen of what force are our Authors Witnesses brought for the indifferency of the Form of Church-Government let us see if there can be more pregnant Authority brought for the divine Right of it I do not question but many sheets may be filled with pertinent Citations to this purpose by one better stored with Writings of our Reformed Divines and having leisure to search them I shall give some instances such as my poor Library doth afford both of Churches and of particular Divines And before the Restorers of the Truth I shall mention those famous Conservators of it in the darkest times of Antichristianism the Waldenses whom some of our Divines call Majores Nostros their Opinion in this may be seen in Waldensiâ Confes. Taboritarum per Joa Lukawitz cap. 3. p. 5. Lex evangelica Jesu Christi per se sufficientissima ad regimen Ecclesiae militantis c. 14. p. 32. Nos qui pro lege liberrima Jesu Christi per se sufficienti ad regimen Ecclesiae militantis sine Ceremoniis Legis veteris ritibus humantis post adjectis scientes quia securissimum est optimum Magisterium Ecclesiae primitivae quam regebant Apostoli actus imitari We see here the sufficiency of Scripture for Church-Government asserted and that without new Laws or humane devices which could not be if the particular Form were not determined in it but left to Mens devising Also that Apostolick practice is in this a Rule to us both which militate against Mr. Stilling's Discourse I shall next bring the opinion of the French and the Dutch Churches held forth in their Confessions which I have out of Smect sect 14. The French Church Artic. 29. 30. speaketh thus Credimus veram Ecclesiam gubernari debere eâ politiâ quam dominus noster Jesus Christus sancivit then it may not be such as Men think fit nor is it indifferent ita viz. aut sui in ea Pastores Presbyteri sive seniores Diaconi then Christs institution is against Bishops seeing he appointeth the rest and leaveth them out ut doctrinae puritas retineatur Credimus omnes Pastores ubicunque collocati sint eadem aequali potestate inter se esse praeditos then there can be no imparity of power sub uno illo capite solo universali Episcopo Jesu Christi The Dutch Church Art 30. thus Credimus veram hanc Ecclesiam debere regi ac gubernari spirituali illa politia quam nos deus ipse in verbo suo edocuit ita ut sint in ea Pastores ac Ministri qui purè concionentur sacramenta administrent sint etiam seniores Diaconi qui Ecclesiae senatum constituant ut his veluti mediis vera Religio conservari hominesque vitiis dediti spiritualiter corripi emendari possint Tunc enim rite ordinate omnia fiunt in Ecclesiâ cum viri fideles pii ad ejus gubernationem deliguntur juxta Pauli praescriptum 1 Tim. 3. caeterum ubicunque locorum sint verbi Dei Ministri eandem atque aequalem omnes habent tum potestatem tum authoritatem ut qui sint aequè omnes Christi unici illius universalis Episcopi capitis Ecclesiae Ministri What hath ever been the opinion of the Church of Scotland about the Divine Right of Presbyterial Government is so well known that I need not mention it also what hath been the judgment of the Presbyterian Ministers of England both in the National Synod of famous memory and the Provincial Assembly of London who have written for the jus divinum of it Sect. 10. To this Truth also the famous Professors of London bear their joint Testimony Synops. Pur. Theol. Disp. 48. Thes. 23. Nec tamen propterea concedimus à solo aliquo Episcopo sive Romano sive Eugobino ex motu proprio aut plenaria authoritate ut loquimur hanc potestatem posse vendicari sed rectorum ac Presbyterorum Ecclesiae concilium totiusque adeo Ecclesiae aut apertum aut tacitum consensum adhibendum esse ex praescripto Christi ac purioris Ecclesiae praxi asserimus And this they prove Thes. 24. Because that Tell the Church cannot be understood of one Bishop Calvin is clear for us for he maketh the Officers of the Church to be by Christs Institution and sheweth who they are that he hath Instituted Instit. lib. 4. c. 3. sect 4. Also c. 4. sect 1. He sheweth how in the Primitive Church they studied carefully to adhere to God's Institution in the Government of the Church And on Phil. 1. 1. reproving the Usurpation of Bishops he saith Perinde ac si non omnes Presbyteri Collegae essent ad eandem vocati functionem unus sibi praetextu novae appellationis dominium in alios arripuit Sect. 11. I close with a short Answer such as it deserveth to his last Assault which is p. 416. If Prudence must be used in setling Church-Government as he saith is confessed by Independents in their Elective Synods by Presbyterians in their subordination of Courts Classical-Assemblies Episcopal Men in several things Ans. All this is nothing of the particular Form of Government Parity or imparity and so nothing to the purpose We absolutely deny that That is to be setled by Prudence but by the Institution of Christ though many Circumstances in Government must be determined by Prudence guided by Scripture-light For his advice in order to Peace it containeth many good things yet cannot we fully close with it till he establish on better grounds than we have yet seen the Basis of it viz. The indifferency of the particular Form of Church-Government FINIS An Advertisement of several Books lately Printed and sold by Richard Janeway MOral Reflections on the number of the Elect plainly proving from Scripture-Evidence c. That not one of an hundred Thousand nay probably not one of a Million from Adam down to our days shall be saved Price 6 d. 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