Augustin and Ambrose imputing also with Jerom the Episcopal Presidency which obtained in their time to the Churches Custom not to Divine Appointment do thus cast a contradicting blot upon his supposed Testimonies Ambrose acknouledging in special that non per omnia conveniunt Apostolorum scripta ordinationi quae nunc est in Eeclesia Comment in Cap. 4. ad Ephes. And tho it be controverted whether this was the true Ambrose yet we must tell him with the learned Professors of Saumur De Episcop Presb. Discrim P. mihi 300. Thes. 19. that he was Coetaneous with or rather more Ancient than Ambrose being Cited by Augustin who was Ambrose Disciple as an Holy Man lib. 2. ad Bonif. Cap. 4. which Epithet he would not have put upon a person of small account or one hetrodox 3 ly The Dr. knows that Jerom holds not the parity of Bishops and Presbyters as his privat Judgment only but least he or any else suppose this he proves it by Divine Testimonies of the Apostles Writings yea and gives the same Sense of them which Presbyterian Writers do And therefore the Dr. must acknowledg him in so far acting a Divine Witness not giving a human Testimony only and that he more than â—utweighs his Human Testimonies else he is obliged to examin his Proâ—fs and Answer them and show if he can Ierom's Sense of these Scriptures to be disowned by any of his Authors which he doth not so much as attempt All who have seen Jerom's Testimony do know that he Reasons this Point of the Identity of the Office of Bishop and Presbyter from Scripture least any should take this to be his private Opinion Putat aliquis saith he non Scripturarum sed nostram esse sententiam Episcopum Presbyterum unum esse the one Name importing the Age the other the Office of the Pastor Then he goes through these Scriptures Philip. 1.1 Act. 20.28 Heb. 13.17 1. Pet. 5.2.3 Drawing out upon the whole this Conclusion that the Bishops Authority and Superiority to Presbyters was rather by Custom than any true dispensation from the Lord. But of this again The Drs. Second Exception is That Jerom being a Presbyter himself speaks in his own Cause and in a warmth of Passion to curb the insolency of some pragmatick Deacons Ans. Jerom reasoning both in this place Cited and the Epistle to Evagrius this Point from Scripture and exhibiting the Divine Oracles the Apostles Doctrin and practice for what he holds speaks the mind of God and no Passion and untill the Dr. Answer his Scripture-reasonings in the Forecited Testimonies he is lyable to the Charge of imputing to the Scripture and to the Apostles Passion and Partiality As for his being a Presbyter himself what then can no Presbyter speak truely and impartially upon this head Besides he knows that several of his Witnesses for Episcopacy and whom he most Esteems are by him supposed Bishops of his high Hierarchical Mould and how shall we receive their Testimony in their own Cause And why may not we impute to them partiality and Passion and reject their Testimony unless their Episcopal Chair hath as that of the Pope a supposed infallibility anneâ—ed to it So that the Dr. is put to this Delemma either to quite his great Episcopal Testimonies as insufficient upon his own Ground or admit this of Jerom. It is the same way from Athens to Thebes and from Thebes to Athens The Dr's Third Exception is That Jerom elsewhere owns the Bishop's Superiority whereof he exhibits First this Proof that in his Dialogue Advers Luciferians he gives this Reason why one not Baptized by the Bishop received not the Holy Ghost because the Holy Ghost descended on the Apostles Which the Dr. says makes it plain that he placed the Bishops in the same rank with the Apostles A strange Proof indeed First we heard that Jerom Reasons the Point from Scripture that the Bishop and Presbyter are all one and therefore it is odd from Jerom's Naming a Bishop to understand him of his Hierarchical Bishop Again Jerom says quid facit excepta Ordinatione Episcopus c. what doth the Bishop except Ordination which the Presbyter doth not A Clause and Passage we find the Dr. much harping upon but in his gloss upon this Testimony he doth in contradiction to himself and Jerom also appropriat to the Bishop the Administration of the Sacrament of Baptism What if one Reason thus against the dispisers of this Ordinance Such a Person is not Sealed by the Spirit because not Baptized by a Pastor for the Holy Ghost Descended on the Apostles Will the Dr. disown this Reasoning Or will he own the Inference that therefore Pastors are equal to Apostles Or say it were such a Reasoning such a Person or Persons cannot be Converted or Sealed by the Spirit not having heard the Converting Word Preached by a Pastor since the Apostles thus Converted and Ministred the Holy Ghost Will any but such as draw Reasons and Illustrations beyond the Moon as this Dr inferr that the Pastor is thus equal unto Apostles Will the Dr. in good earnest affirm that the Person who performs such Acts of the Power of Order as the Apostles did perform and with the saving Blessing of the Spirit is upon this Ground equalled in Office to the Apostles If so he must make all Faithful Pastors thus equal and overturn all his Reasoning from a supposed Succession of Bishops to the Apostolat The Dr's next Proof is drawn from Epist. 1. ad Heliod where he says the Bishops are in place of St. Paul and Peter And so say we are all Faithful Pastors whom Ierom makes one with Bishops according to the Scripture acceptation and at large makes it good in the place of Apostles as to the exercise of an ordinary Ministrie and the Power of Order and Jurisdiction Essential and necessar to the Church else our Lord had not promised His presence with His Apostles to the end of the World when He sent them out and Sealed their Patent to Preach the Gospel and Disciple all Nations to Him Of the same Stamp is that which he Cits of Ierom on Psal. 45.16 That in stead of the Apostles gone from the World we have their Sons the Bishops the Fathers by whom they are Governed For I pray will this Dr. either assert 1. That Ierom held that the Power of Government and Authority Ecclesiastick died with the Apostles that the Power of Order and Jurisdiction was not to be preserved continued in the Church and Exercised by ordinary Church Officers and in this respect enjoined in the Fifth Comâ—and which Commands Obedience to all Lawful Governours and so are Ministers called in Scripture under the Character and Denomination of Fathers Or 2 ly Can he deny that Ierom holds that except Ordination or rather the Rituals of it at that time appropriat to the Bishop the Pastors and Presbyters performed all Acts of the Power of Order and Jurisdiction And that
good of the Church in general so by their own Authority for particular Churches to which they were more particularly related Here is I must say odd and confused stuff First The Dr. supposes that the Decree Act. 15. had no previous Scripture Foundation contrar to the express tenor and scope of the place where it is evident 1. That in this Disquisition there are Grounds of the Sentence laid down yea and Scripture Grounds 2 ly The Sentence runs in these terms It seemed good to the Holy Ghost viz. speaking in the Scripture and to us 3 ly Upon these previous Scripture Grounds of Charity and Union-and the esehewing the Offence of the weak Iews apparent in the debate and disquisition the things enjoined are termed necessary things and thus supposed materially such antecedaneously to the Decree Hence 4 ly The Dr. in saying That this Abstinence he must understand it in the present Case and circumstances of time place and persons was never prohibited by any standing Law of Christianity expugns from being Laws of Christianity all our Lords Precepts in point of Love and Unity and the eschewing the Offence of the little Ones For these Rules did clearly found this Abstinence and ground the necessity thereof in the present Case and exigence Again in the nexplace The great point the Dr. has to prove is That this supposed Legislative power is the Bishops sole prerogative secluding Pastors This he proves by the Apostles together with the Elders and Brethren their comming together and determining this matter One would think this makes fair to prove the contrary The Apostles here meeting with and taking into the disquisition and Decree and into every step of the procedure the ordinary Ministers and Elders as persons interested and concerned and who are found to concur with them in enacting and enjoining the thing Decreed in order to the Churches Obedience Ay but the Dr. tells us That by consent of all Antiquity by these Elders we are to understand the Bishops of Iudea for which he Cites Dr Hammond on Act. 11. A Dr. no doubt of a like soundness with himself But 1. If the Dr. adhere to Dr. Hammonds notion of Elders he must Esteem them Bishops where ever mentioned and deny the existence of any Pastors the true Scripture Bishops at this time wherein our Dr. will and must needs justle and deal stroaks with Dr. Hammond For to omit other instances he holds the Elders present with Iames when Paul went into him to be Pastors over which Iames as Bishop of Ierusalem did preside 2 ly None can imagin these Elders to be Bishops of Iudea without the most ridiculous Forgery imaginable For in the context it is evident that at this time the Apostles were but founding and gathering Churches in Iudea settling Churches therein and taking inspection of them by their Apostolick Authority And therefore it is a strange phantastick conceit to imagine Churches by this time grown up to a Diocess in Iudea and of such a bulk and number as to have Diocesan Bishops set over them yea and Diocesan Bishops of so considerable a Number as the Elders may be rationally supposed to be at this time and in this meeting yea and these besides the far greater Number of Ordinary Teachers and Pastors which this Man will not deny the Apostles to have ordained where Churches were planted Again why I pray the Bishops of Judea only gathered here in order to this general Decree for all the Churches and no Bishops of the Gentile Churches which he will say were by this time set up Besides that looking to the occasion of this debate anent the Circumcision which had its rise from some of them that went from Judea as from the Apostles and thus troubled the Churches the design of the Gentiles appears evidently to be to send Paul to the Apostles and Elders residing at Jerusalem without the least hint of any more enlarged Advertisement of others than such as were there at that time Again the Dr. says That Apostles and Primitive Bishops made general Laws for the whole Church and Bishops particular Laws for their particular Churches Thus saith he Paul gave Rules to the Corinthians for more decent communication of the Lords Supper Strong reasoning indeed and hanging well together First he supposes the Apostles made by their Apostolical Authority the general Rules for the whole Church as proper to them with concurrence of ordinary Bishops the ordering of particular Churches being peculiar to the ordinary or Primitive Bishops And presently to prove this he puts the great Apostle of the Gentiles into the class of Ordinary Bishops in giving Rules to this Church of Corinth and wisely supposes that Pauls Apostolick Prescriptions about Right and decent Communicating concerned only this Church of Corinth and were Authorized and enacted by no Apostoick Authority nor by the Apostle Paul as in that capacity To this scope the Dr. with as much Sense and soundness instances Paul's giving Laws and Canons to the Churches of Galatia contradicting therein the Relation of these Canons to particular Churches since they did respect both the Churches of Corinth and the Churches of Galatia Of the same nature is that which he here mentions of Pauls Charge to Timothy and Titus 1 Tim. 5.7 Tit. 1.5 touching the redressing disorders and supplying defects in these Churches For besides that Paul exerced an Apostolical Authority in these Directions to the Evangelists extraordinary Officers as Paul himself which clearly excludes Director and Directed from the compass of the Dr's Argument he will not deny several of these directions at least to have been of universal concern and necessity and in this respect also as remote from his Design The Dr. adds That what the Apostles and Primitive Bishops did to be sure they had Authority to do and whatsoever Authority they had they derived it down to their Successors That Apostles and Evangelists exercised a Lawful Authority is indeed very sure and no less sure than the Dr's Argument here is loose and unsure from Apostolical directions to Evangelists to conclud the Nature and Mould of the supposed Episcopal Authority of Prelats in reference to making Laws as is above evinced since the Dr. cannot shape out nor by any twist of reason and sound consequence inferr his supposed Hierarchical Prelat with sole Power of Ordination and Jurisdiction from the Office of either Apostles or Evangelists The Dr will not have any Officer beneath a Bishop to have been allowed suffrage in any of the First Four General Councils yet immediatly after some way retracting and correcting himself he allows them a place in General Councils but tell us it was only for debate and preparing the Matter of Laws but the form of Laws he says proceeded from the Bishops suffrage This is pretty First The Dr. will never prove that in the First Councils there were Prelats of his stamp and Mould Next its strange that in Councils Presbyters were sitting for
thus called he was called in a special manner to the Apostleship of the Gentiles I have appeared unto thee saith our Lord to make thee a Minister and a Witness delivering thee from the People and from the Gentiles unto whom I send thee to open their Eyes c. Upon which the Apostle immediatly set upon this Work of Preaching to them Act. 26.17 18 19. The Apostle also tells us Gal. 1.15 16 17. that when it pleased God who separated me from my Mothers Womb and called me by his grace to reveal his Son in me that I might preach among the Heathen or Gentiles immediatly I conferred not with Flesh and Blood Neither went I up to Jerusalem to them which were Apostles before me Compare this with Ephes. 3.8 Hence its odd to suppose that either he or Barnabas were at this time ordained Apostles For Barnabas that he was an Apostle looking strictly to the Description of Apostles some may doubt but supposing him such he being joyned with Paul under that Character Act. 14.14 we read of his Officiating and for what can be understood from Scripture in the same manner and by virtue of the same Office as the Apostle Paul to the Gentiles before this time For Act. 11.22 he is sent to Antioch by the Church at Ierusalem for Confirming and Watering the Church gathered there And v. 25 26. he goes to Tarsus to seek Paul and brings him to Antioch and Taught there a year with Paul where the Christian Name first took place Next the Dr. finding himself puzzled with his Notion of a supposed Ordination of Paul and Barnabas to their Apostolick Office by mere Prophets and Teachers has no Shift but to alledge they were by the Apostles ordained Bishops of the Churches of Syria since they could not else have derived the Office of Apostolat A pretty Evasion indeed from a Phantastick Objection First these Prophets and Teachers are taken to be such Ministers and Teachers who had also the Gift of Prophecy Vigent at that time So Pool 2 Vol. Annot. Diodat upon the place says they were such as had the Gift of Expounding publickly the Resolutions of the Christian Faith by infallible Conduct and Inspiration of the Holy Ghost paralelling them with the Prophets spoken of 1 Cor. 14.29 32. who the Dr. will not doubt are enjoyned Subjection to the Prophets there established And with these spoken of 1 Cor. 12.28 Ephes. 4.11 He adds that it was an extraordinary Degree of Ecclesiastick Office and singular for these times yet inferior to that of Apostles and in many accompanied with Divine Predictions The Belgick Divines upon the place do shew That some take the two Words Prophets and Teachers for one and the same thing Others distinguish them thus that Prophets were those who by Inspiration of the Holy Ghost had extraordinary Gifts to foretell things to come and to expound the Holy Scriptures But Teachers were such who had an ordinary Calling and Gifts to Instruct and Govern the Church in the Worship of God And this place also they paralell with 1 Cor. 14. and Eph. 4. And the Command of the Holy Ghost mentioned Act. 13.2 viz. Separat me Barnabas and Saul they Paraphrase thus That they were separat from the Service of this Church where there were other Teachers enough to send them to the Gentiles whereunto the Holy Ghost ordained them from the beginning citing Act. 26.16 And v. 3. which mentions the Laying of the Prophets Hands upon them they Paraphrase thus Not thereby to chuse them to be Apostles whereunto they were before chosen v. 1. and Act. 9.15 but to strengthen them in this sending to the Gentiles by Prayer and Imposition of Hands Grotius takes them to be such Prophets as Agabus So Cornel. a Lapide to be such as had the Gift of Prophecy paralelling this place with 1 Cor. 14. They were such as by the Influence of the Spirit foretold things to come So Menochius That they were Expounders of the Scripture by the Spirits Revelation So Lorinus A Lapide Piscator The last of whom takes them to be the same with Teachers All which how Cross they are to the Dr's Character of these Imposers and the Persons upon whom Hands were Imposed together with the end of this Action is obvious to the meanest Reflection In Correspondence to the foresaid Account of Diodat and the Belgick Divines we may further notice this particular Account of Pool Annot. That Paul and Barnabas being called to be Apostles already the Laying on of Hands did signify 1. Their being set apart to this particular Imploymentt hey were now sent about 2 ly The Approbation of the Church to their Heavenly Call they had 3 ly Their Praying for Gods Blessing upon them and Success upon the Work they went for But these Prophets ordaining them to be Apostles and that as in the Capacity of Bishops of the Churches of Syria is a Dream much if not only beholden to the Dr. himself Again the Dr. doth no way eschew his supposed Inconvenience by this Answer For if these his supposed Bishops of Syria were only of the ordinary Succedaneous lesser Size how could they derive an Apostolat of the Primary and first Order as he calls it unless the Dr. make them intirely one which he sometimes tho in this inconsistent with himself disownes as we heard above when he ascribes to the Apostles a Power to make general Canons to the whole Church to the Bishops only to their particular Diocesses But the Dr. finds another Objection viz. That those Officers who Imposed Hands on Paul and Barnabas are called Prophets not Apostles or Bishops He Answers That so was Iudas and Silas Act. 15.32 and yet v. 22. they are said to be Rulers among the Brethren as he Translates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. saith the Dr. Bishops of Iudea I commend the Dr's Invention and Sagacious Scent Wherever a Word savouring of Rule is found appropriat to any Church Officer straight he claps an Episcopal Mitre upon his Head But this Term being appropriat to such Persons and in such Circumstances as will not admit this Office and Character but are supposed mere Pastors or Presbyters the Dr's Consecrating Skill fails him His Friends the Episcopal Translators of our English Bible smell'd out no Prelacy nor Ruling in this Term but Translat the Word Chief Men Primarios Praecipuos Estimatos Honoratos thus Erasmus Vatablus Beza Piscator Camerarius Drusius Or Ecclesiastico munere fungentes so Beza Chief Men then may be understood thus that they were persons as in Ecclesiastick Offices so of Moral Eminency for Parts and Piety which the Dr. will not deny to be applicable to Men of the same Office and that such discriminating terms of one from another will infer no distinction therein Besides some might alledg that if he will allow Members of the Church visible the Scripture epithet of Brethren and of the Brotherhood which Denomination we find applyed unto them 1 Pet.
be evident to any who will compare their Writings with his Reasoning in this Pamphlet To give a Summary and Brief Account of our Arguments from these Scriptures cited by him and consequently of this Dr's Phantastick Vanity and Trifflings in this Matter From Act. 20. We thus Argue First That the Apostles solemnly declares to the Elders or Pastors of that Church of Ephesus that the Holy Ghost had constituted them Bishops over the Flock Whence we collect 1. That the Pastor is the true Scripture Bishop 2. That by his Office he Feeds and Rules the Flock and hath the Doctrinal and Jurisdictional Key committed to him by the Holy Ghost Next it hence follows that whatever Authority Power and Jurisdiction is imported in the Name Bishop falls within the Compass of this Solemn Command given to these Elders or Pastors who are enjoyned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So that this being essentially and intirely included in the Pastoral Office the Diocesan Bishops 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or pretended Paramount Inspection over them evanisheth as a mere Chimaera especially since it excludes and inhaunces this Authority of Pastors 3. It is evident that this Charge was given to the Elders before Timothy now present with Paul and was posterior to the first Epistle directed to him for at Writing thereof the Apostle was at Macedonia And the Sacred History informs us that he came thereafter to Miletum with Timothy and gave the Elders this Charge In a Word this Charge and Command was Paul's last Solemn Charge for after this they were to see his Face no more So that these being the Apostles last Thoughts to speak so and Testamentary Instructions in Point of Church Government we have here the the Samplare and Pattern shewed by this great Apostle upon the Mount of this Divinely Inspired Model and Instructions And since the Episcopalians will not call the Gospel-Church a Speckled Bird and her Government of diverse Cuts they must acknowledge that the rest of the Apostles gave the same Directions As 1 Pet. 5. with 2 Pet. 1.14 doth furher clear From hence we further Argue First These Bishops who Feed and Rule the Flock immediatly are the Apostolick Bishops and these only Ergo the Hierarchical Prelat is no Apostolick Bishop 1. Because his pretended Episcopacy is over the Pastors he is Pastor Pastorum 2. He hath a Relation to no Flock as such We Argue Secondly from the Text thus These Apostolick Bishops have both the immediat and intire Episcopal Inspection and Power over Christs Flocks committed to them by God both the Doctrinal and Jurisdictional Key And therefore the Hierarchical Prelat stands Condemned upon a double Ground 1. As Snatching away the last from Pastors and Arrogating it solely to himself 2. In Tearing and Breaking asunder the Bond. wherewith Christ hath Tyed these Keyes And this in a double Respect 1. In the Case of the Pastor to whom he leaveth only the Doctrinal Key 2. With Respect to himself who is obliged ex Natura Ratione Officii or from the Nature of his Office to Preach the Gospel to no Flock but to Govern only Thirdly All this Scriptural Episcopal Jurisdiction is by the Apostle ascribed to these Pastors or Bishops of the Holy Ghost in Presence of Timothy while there is Altum Silentium of any Interest he had over them in this Matter Whence it may be inferred 1. They are declared and supposed the Highest Ordinary Officers of that Church having a Collegiat joynt Authority therein And 2. By clear Consequence it follows that nothing here enjoyned them inferrs or doth include a Precarious Dependence upon him in these Duties or his Supereminent Inspection over them 3. By further necessary Consequence this Authority being thus declared by the Apostle and recognosced after all the Precepts delivered to Timothy in the first Epistle written to him it cannot be supposed to contain any Super-eminent Episcopal Charge over these Pastors but a Transient Evangelistick Inspection only to pass off with that Exigent It being infallibly clear that there can be no Inconsistency or Contradiction betwixt this last Farewel Charge to the Pastors of that Church and his Directions to Timothy while residing therein Finally It is hence infallibly concluded 1. That the Apostles themselves Exercised no such Jurisdiction over Churches constitute in their Organick Beeing as is properly and formally Episcopal or of the Hierarchical Mould This Episcopal Authority being committed to the Colledge of Elders as their Essential Right and Priviledge 2. That the Apostles did not Substitute the Hierarchical Prelats or Diocesan Bishops as their Succedaneous Substitutes upon their withdrawing unless we will make the Apostle Paul to Model this Church in a Mould Hetrogeneous to other Churches And in a Word it hence follows that whatever may be pleaded as to Matter of Fact neither this nor any Church else could ever after Iure divest themselves of this Authority I mean the Church Representatives or Officers thereof in setting up such a Proestos or Prelat whose Power did encroach upon this their Authority allowed them by God From Tit. 1.5 7. The Presbyterians Argue not merely from the Promiscuous Use or Identity of the Name Bishop and Presbyter but from the Nature and Mould of the Apostles Reasoning and the Connecting Particle and Illative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which points at the very Topick and Ground upon which the Apostle concludeth that which is his Scope which necessarly inferrs an Official Identity of Bishop and Presbyter not a Nominal only For thus his Argument lyes The Presbyter or Elder must be so and so Qualified for such must the Bishop be So that the Stating of an Official Distinction betwixt the two as different Orders of Ministers breaks the Force of the Apostles Argument there being no Soundness in such Reasoning as this Inferior Officers must have such Qualifications because such are proper to the Superior Office No doubt the Holy Ghost who thus Reasons ascribes to them not only the same Name and he knew best how to express the Nature of the Things by fit Words but likewise the same Qualifications Work and Office Episcopalians will not disowne it that the Bishop hath distinct Qualifications and Work from that of the Presbyter or Pastor So that they must either acquiesce in this our Sense of his Words while purposely describing the Presbyter and Bishops Qualifications Office and Duties or Blasphemously impute unto him Incongruity of Speech and Unsoundness in Reasoning And therefore the Office of the one and the other is clearly supposed one and the same From Philip. 1.1 Where the Apostle salutes a Plurality of Bishops of that Church We inferr 1. Their proper Episcopal Relation thereunto 2. That they could not be Diocesans 1. Because the Deacons the lowest Officers are immediatly subjoyned to them And Prelatists will not say that there were no Pastors in that Church but only Diocesans 2. It is impossible there could be a Plurality of Hierarchical
Bishops therein and by clear Consequence the Pastors and Presbyters are supposed the Highest Ordinary Officers of that Church Exercising a joynt Collegiat Power in the Government thereof If I should adduce the Judgment and Testimonies of Protestant Divines upon these Passages correspondent to our Sense and Pleading it were a large Work The Belgick Divines upon Act. 20.28 from that Clause the Holy Ghost has made you Overseers do plead as above For having told us that in the Greek it is Bishops and that from this the Word Bishop is derived they add That these are v. 17. called Elders of the Church from whence it appears that in the Holy Scriptures there is no Difference made betwixt Elders and Bishops pointing to Philip. 1.1 upon which Passage they shew that this Term is common to all Governours and Overseers in the Church referring again to Act. 20.17 28. together with 1 Tim. 1.3 Where they shew That Timothy was appointed to continue at Ephesus not as Bishop but as Evangelist for a time to Confirm the Church Upon Chap. 3. v. 1. they shew That the Word Bishop is to be understood of all Overseers and Teachers of the Church without Difference as appears in the following Description compared with other places citing Act. 20.17 28. Philip. 1.1 Tit. 1.5 7. Diodat on Act. 20.17 shews That by the Elders we are to understand the Pastors and Conductors in v. 28. Upon which Verse he shews That the Word signifies Overseer Guardian c. And represents the Duty of a true Pastor of the Church without any absolute Dominion only for the Profit and Good of the Flock Philip. 1.1 he paralells with Act. 20 17 28. 1 Tim. 5.17 Understanding therein the Ministers of the Sacred Governing Senat 1 Tim. 3.1 he understands of the Bishop or Pastor who has the Charge of Teaching and Governing the Church On Tit. 1.5 the Elders who are immediatly after called Bishops he understands of such Pastors and Conductors as were to be placed in Churches where was a Competent Number of Believers Pools Annot. Vol. 2. understands Act. 20.17 as speaking of such Elders as are Governours and Pastors of the Church And shews that the Term and Title respects not their Age but their place And upon v. 28. they shew That the Overseers there mentioned are the same who are called Elders v. 17. and were certainly such as had the Government and care of the Church committed to them Upon Philip. 1.1 By Bishops they understand Pastors and Teachers asserting that the Name and Office of Bishops and Pastors was all one in the Apostles days and do Cite for Confirmation of this Act. 20.17.28 1 Cor. 4.1.2 1 Thes. 5.12.13 1. Tim. 3.1 1 Pet. 5.1 2. Tit. 1.5 Heb. 13.17 Iam. 5.14 3 Ioh. 9. The very Passages we make use of shewing that this is the Sense both of Ancient and modern Interpreters Thereafter they confute at large Hammonds Notion of Presbyters who takes them for Diocesan Bishops Upon 1 Tim. 3.1 They shew That the Term Bishop is the proper Title of Gospel Ministers pointing at their Honourable Work and Imployment and Paralels this with the Title of Angel mentioned Rev. 2.1 Upon the last Clause of v. 2. where the Bishop is injoyned to be apt to Teach they shew That he must be neither an Ignorant nor lazie Person Eng. Annot. upon Act. 20. understand the Elders v. 17. of the Governors and Pastors paralelling it with these Elders of Ierusalem mentioned Chap. 11 30. Upon v. 28. they shew That the term Episcopus or Bishop is here to be understood of the Pastor of the Church and Minister of the Word as elsewhere Also upon Philip. 1.1 on that Clause the Bishops and Deacons they shew That the Synod of Nice did forbid Two or more Bishops to have their Seats in one City And before that Cornelius Bishop of Rome upbraids Novatus with Ignorance as Euseb. lib. 6. Writes that he knew not there ought to be but one Bishop in that Church in which he could no be Ignorant there were Forty Six Presbyters And Oecumenius and Chrysostom affirm this of Philippi In one City it cannot be supposed say they there were more Bishops in that restrained Sense as the word was afterward taken Here therefore by Episcopi and Diaconi we are to understand the whole Ministry 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 Ministers in their Ecclesiastical Function Upon 1 Tim. 3.1 they shew That the Term Bishop doth properly relate to the Flock referring to Philip. 1.1 And having shewed that Antiquity did appropriat this Term to Diocesan Prelats and consequently as it relates to Pastors But that they Disowne this as not being the Scripture Acceptation is evident not only from that Reference to Philip. 1.1 but also from this that the Clause of Desiring a good Work they paralell with 1 Thes. 5.13 where after the Apostle has v. 12. enjoyned a due Deference and Subjection to such as Laboured among them viz. In the Word and Doctrine he enjoyns to Esteem them Highly in Love for their Works sake asserting thus the Bishops good Work to be one and the same with that of the Pastor and consequently the Office By the Elders mentioned Tit. 1.5 to be Ordained in every Church they understand the Pastors to be Ordained where there was a convenient Number of the Faithful And the Apostles Reason v. 7. For a Bishop must be Blameless c. they paralell with Philip. 1.1 1 Tim. 3.1 2. Thus clearly Corresponding our Sense and Pleading for the Identity of the Bishops and Pastors Office from these places The Professors of Leyden Disput. 42. at large Correspond with our Sense and Pleading from these Passages They assert the Extraordinary Expired Call and Office of Prophets Apostles and Evangelists and that the Pastors Dâ—ctors Elders and Deacons are the only standing ordinary Church Officers Thus Thes. 17.18 19 20. c. Ascribing to Pastors the Authority of Government as the Highest Ordinary Officers of the New Testament Thes. 25.26 Thes. 29. From Act. 20.28 they shew that the Apostle calls the Pastors of the Church of Ephesus Bishops set up by the Holy Ghost paralelling this with 1 Tim. 3.2 where they tell us the Bishop is described from such Qualities and Effects as the Apostle Peter enjoyns and ascribes to his Fellow Presbyters 1 Pet. 5.1 2. Adding that in the Epistle to the Philippians Chap. 1. v. 1. under the Name of Bishops for whom the Apostle prays for Grace he understands such qui Philippi Verbo Gubernationi praeerant who had Inspection of the Doctrine and Government distinguishing them from the Deacons who were set over the Churches Treasure Adding that Tit. 1.5 such whom the Apostle Named Presbyters v. 7. he calls Bishops non correlate ad Presbyteros tanquam ad Secundarios sibique Subordinatos Praesules sed ad Ecclesiam Vigilanti ipsorum Curae
to produce succeeding Officers with this Prerogative and Power or acknowledge this his Description naught which he so vainly offers in opposition to the Account of this Office offered by Protestant Divines 2. He sayes That this power was constant perpetual and to be transmitted to Successors Here I ask him whether the Apostles were to transmit their Power to one Successor and Supreme President or to devolve their Collateral Universal Power over all Believers and all subordinat Officers to respective Successors coming after every one of them If the Dr. adhere to the first he clearly homologats the Papal Pleadings for a Primacy over the Church Universal And indeed his owning as a Patern to the New Testament Church the Continuance of the Iewish Oeconomy does much oblige him thereunto If he assert that every one of the Apostles had a respective Successor then his Descripâ—â—on obliges him to mantain that every such Successor has transmited unto him A Perpetual Spiritual Constant Universal Inspection over all Churches both Ministers and Believers For this essential Authority of Apostles he affirms they were to transmitt to Successors and that according to the Command of our Saviour But to proceed Let us Listen to our Dr's Explication P. 97. The Apostles Permanent Successive Power was to Preach the Gospel Govern the Churches they Planted give Rules and Directions to Successors in the same Office and all Subordinat Ecclesiasticks Inflict Censures Communicat this Authority to others Hear Complaints Decide Controversies Settle Church Discipline Conferr the Holy Ghost as the Necessity of the Faithful requires He tells us He understands the Gifts that must needs attend the Authoritative Ministry of Holy Things This being Essentially the Apostolick Office it remains for ever in the Church the ordinary Necessities thereof requiring it should continue till Christs coming Here First I would enquire again since the Power thus described is in the Dr's Sense Permanent and Successive and necessary to the Church whether is it so as devolved upon every Person Succeeding and in the same Extent and for the same Eâ—ds as the Apostles Exercised it If it be not then every Body of Common Sense knows that this Apostolick Power and Office cannot be called Permanent and Successive and of a continued standing Necessity in the Church no more than a Pastors ordinary Power to Preach and Baptize will prove this and that they hold this entire Apostolick Office which he describes If this Apostolick Power and Office be devolved in its entire extent and to every Person Succeeding then every Person thus Succeeding has an Entire Unconfined Universal Authority and Inspection over all the Churches all Ecclesiasticks and Believers to use his own Terms and are obliged by their Office to Preach unto and Govern them all as the Apostles did to give Rules Inflict Censures upon all Subordinat Officers If he say that every Apostle did not so Extensively Preach and Govern I Answer even admitting some Gradual Difference in the Extent of the Actual Exercise yet this did no whit Lessen their Universal Commission exprest Matth. 28. and the Obligation of a Proportioned Endeavour could not Impeach their standing Authority over all the Churches and their Relation in Actu Exercito as immediat Catholick Officers thereof And the Dr in saying That this Authority and Iurisdiction reached over all Subordinat Officers and Believers without Exception which very Power he affirms they were to Transmit to Successors confirms what I said and cuts him off from this Evasion To clear this further in the second place it may be asked whether these supposed Successors are Authorized to Plant Churches give Rules to them Decide Controversies Conferr the Holy Ghost as the Apostles did with Respect to the End Manner and Extent foresaid If not then sure this Power is Transient not Permanent and Successive as the Dr. calls it If they have this Power of Apostles as above exprest Then first there lyes upon every such Successor an Obligation to Plant Churches where they were not For he will not deny that the Apostles were to Plant to Govern the Churches Planted and to give Rules and Directions thereanent The Absurdity of which Assertion is sufficiently apparent and its necessary Dependence upon what he asserts no less evident But while we speak of Successors giving Rules the Dr. would do well to inform us what Rules he means whether the Apostles Rules or others If the same then they could not Succeed the Apostles in Authoritative Infallible Delivery of the first Gospel Rules this Work being already done If others then the Dr. will ascribe to them such a Nomothetick Authority as to Rules as no Church can now acclaim in the Sense of all Protestant Divines If he say he means an Application or Declarator of Apostolick Rules in particular Cases Then I Answer This is not the Apostolical Delivery of Rules as all Men know but is toto coelo different from it both in its Nature and Extent So that this Shift will not help the Dr. out of the Briars But in the next place the Dr. has told us of an Apostolical derived Power in Deciding Controversies which he appropriats to the Bishops their Successors and in the Sequel of his Reasoning must atribute it to every one of them And here I would enquire of him how did the Apostles Decide Controversies The Dr. will not deny that any one of the Apostles by virtue of their Authority and Infallibility could decide Controversies infallibly as being our Saviours Living Oracles and having the Mind of Christ And what Bishop or Succeeding Church Officer I pray has this Power and Authority We know General Councils have erred in their Decisions But the Dr. gives a greater Power to every Bishop by this his New Notion Or if the Dr allay and lessen this Decision either as to Extent or Authority then he is still in the Briars and baffles his own definition and explication Further the Dr. has told us the Bishops succeeds the Apostles in giving the Holy Ghost The Scriptures tells us the Apostles gave the Holy Ghost and even Miraculous visible Gifts thereof by imposition of Hands and we have heard that Protestant Divines ascribe this to them as one of their incommunicable Prerogatives The Dr. will needs have them succeeded in this But being someway sensible of the absurdity of this lax Assertion he restricts it to such Gifts as must needs attend the Authoritative Ministry of Holy things Be it so but will he say that the Apostles did no otherways give the Holy Ghost This he cannot assert Then I say 1. He must acknowledge that here is a defective maimed not an intire Succession in this work and part of their Office 2. The Dr would be puzzled to shew a Reason why he restricts and limits this Point of the Succession rather than the rest Finally the Dr. calls this Power of the Apostles Supreme and no doubt since it is with him one Criterion of the Apostolick Office and competent
Dominion of Earthly Kings The Reasons of his rejecting this Gloss he subjoyns Quia Apostoli non contendebant inter se de modo Primatus sed de Primatu ipso c. That the Apostles were not contending about the manner of a Primacy but the Primacy it self and therefore that our Lords Answer may be apposit to their Question it must needs absolutely forbid all Dominion 2. If our Lord had intended to forbid only some special kind of Dominion certum Dominationis modum he had not removed their Ambition which he is here endeavouring signally to remove since other Primacies also do Feed Ambition 3. Saith he this Phrase Not so viz. shall it be among you according to the Use of the Scripture doth import a simple and absolute Negation as Psal. 1.4.147.20 Adding that in the paralells Mat. 20. and Mark 10. it is expressed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non it a sit inter vos It shall not be so among you He adds that if Christ had allowed a Dominion to Peter the Apostles had been admonished thereanent and that the Term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying a Service or Ministry ascribed unto them is inconsistent therewith He afterward in the next Paragraph Answers the Objection taken from the Signification of the Compound Words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as importing a violent Domination shewing that the Words of themselves will not necessarly import such a thing which he proves from some paralel Texts and that they signifie a simple Dominion only which he further proves from Lukes making use of the Simple Verbs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adding in the third place that there was no need that our Lord should speak of a Dominion of this Nature because the Apostles Debate was not about a violent Domination He adds further Nec valet quod subjicitur c. It is of no weight which the Popish Adversary pleads against the Discharge of all Primacy because our Lord subjoyns He that is greatest among you since our Lord speaks not of a true Greatness in respect of the thing it self but of an Imaginary in respect of Affectation and Desire Which Matthew and Mark do expone and clear by these Words Whosoever will be great amongst you In the rest of his Reasons he hath several things to this purpose as if he had been expresly Disputing against this Surveyer as indeed upon the Matter he doth and Listeth him among the Popish Adversaries in this Point For that Point of the Persons spoken to the Surveyer tells us The Apostles were sometimes spoken to as representing all Christians Mark 13.37 In which Sense this Prohibition was not given to them which would strike at the Authority allowed among Christians Sometimes what is spoken to them concerns themselves alone in their Apostolick Capacity as Matth. 19.28 In which Sense we cannot understand this Prohibition since it would exclude all Ministers afterward Some things likewise were spoken to them as representing only Ministers as when Power of remitting and retaining Sins is given them Joh. 20. In which Sense we cannot apply this unto them since this will impeach the Superior Authority of any of them above others and their Authority over Inferior Ministers evidenced in Pauls Excommunicating Hymeneus and Alexander making Decrees for the Church of Corinth c. Ans. Whatever may be said to this Partition in it self it is certain the Enumeration is not so adequat as not to admit of a Super-numerary Some things might be spoken to Apostles which did most nearly concern them as Apostles as being immediatly directed to them and yet may have an useful reference in a Subaltern and Subordinat Sense to all the Ministers of Christ. As when our LORD said to His Apostles Ye are the Light of the World the Salt of the Earth This in some respect had a peculiar Application to them as Apostles and our LORDs Infallibly Inspired Ambassadors authorized to lay the Foundation of the Gospel Church prescribe her Ordinances and institute her Officers and several of them appointed to be the Holy Ghosts Pen-Men in writing the Scriptures in which respect the Church is said to be Built upon their Foundation But though no Ministers else could acclaim to be in this respect the Light of the World and Salt of the Earth or challenge a Right to the peculiar Priviledges of Apostles included therein it is notwithstanding certain that there is a Subordinat Application hereof unto ordinary Ministers that they are in their Capacity and Sphere the Light of the World and the Salt of the Earth and have the Honour and Duties of their Ministerial Office therein enjoyned and included as well as the Apostles had theirs 2. Since he grants the Apostles were pari honoris potestatis consortio praediti and cannot deny that our LORD bespoke them upon that Ground of an equal Official Power and as in that Capacity it follows that he bespoke Pastors whom he appointed to be in the same order of an equal Official Power and to succeed to the Apostles in their ordinary Authority The Surveyer can give no Reason wherefore our LORD discharged the impeaching this instituted Equal Power of Apostles by an Unlawful Dominion and not to have given the same Prohibition to Pastors Why a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Chief or Primat is discharged among Apostles and not also among Pastors The Surveyers Contrary Instances as he calls them of the Apostolick Authority over Ministers in the Church are palpably Impertinent and do miss the Mark. For 1. Their Authority in the first plantation of Churches can no wayes conclude what is the ordinary Authority of Pastors in the Churches ordinary and settled Government 2. Our Argument runs thus That the Apostles being placed in an equal Sphere of a Ministry were equal among themselves as Apostles formally and equal among themselves as Gospel Ministers upon this Ground But that therefore they could have no Authority Apostolical as Apostles over Inferior Officers doth nowayes follow this Supposition nor will it follow that because the Apostles were Ministers and had Authority over other Ministers that therefore there is a Lawful Official Authority of one Pastor over another because the Apostles were more than Ministers viz. Apostles and in that Capacity had that Superiority but not as Ministers simplely So that such an Argument would run cross to the common Rules It is certain whatever Authority they put furth in the Churches in fieri and in directing them in the Exercise of their ordinary Power yet in settled Judicatories they are found acting as Elders and Ministers and not as Apostles This hath been made Good in Pauls assuming the Presbytrie in the Ordination of Timothy The ordinary Elders or Ministers concurring with the Apostles in that Council Act. 15. Both in the Disquisition in the Sentence and enjoyning the Decree But sayes the Surveyer We must not distinguish where the Law distinguisheth not If notwithstanding this
and Nerves of this Objection We know that Superior and Inferior Officers do come under general Names and Designations But our Assertion is this That no Name of the Superior Officer which is the proper Characteristick of his Office and whereby he is distinguished from the Inferior is attributed to such Inferior Officers since this would Brangle the Scriptures Distinction thereof and remove the March-Stones which God hath set So that his Instance of the common Name to Superior and Inferior Officers upon the ground of common Qualifications is impertinent to the Point For no Names of this Nature and Import can be the proper distinguishing Names of the Superior from the Inferior since this would infallibly infer a Confusion in the Holy Ghosts Language such as cannot without Blasphemy be imputed to him Thus the Name Apostle in its proper Sense or Evangeâ—ist is ascribed to no Inferior Officer To apply this the Name of Bishop is in the Surveyers Principâ—es a distinguishing Character of an Officer superior to a Pastor or Presbyter and therefore the Absurdity of his Inference or paralel Reason is palpably evident this Name being by his own Confession ascribed to ordinary Pastors The Surveyer in the Fifth place repeats again to us for Answer this poor hungry shift which we have before refuted viz That granting there were none but mere Presbyters at that time in that Church of Philippi who are called Bishops yet upon what grounds shall the Constitution thereof be the Measure of all Churches unless a Divine Rule for Managing the Government in that uniform manner could be produced Ans. The Surveyer in Repeating this Subterfuge which he made use of to eschew our Argument drawn from the State of the Church of Corinth told us that that Church which is but one ought not to be a Rule to others and that one instance cannot make a Rule Here it seems he he hath found another Instance to make the Number two yet this will not please him unless a Divine Rule be produced for managing the Government in that manner It is certain that the Apostles practice in the constitution of Churches in their Officers and Ordinances pursuant to their great Masters Commission hereanent and upon the necessary supposition of their Infallibility and Faithfulness in managing this Trust is a sufficient Rule and Divine Warrand to found our Perswasion and Faith in this Matter This is so clear that the Episcopalians must either acknowledge it or baffle and overthrow their own Principles and Arguings for Prelacy For I pray how will they make their supposed Constitution of the Churches of Ephesus Crete under the pretended Episcopal Inspection of Timothy and Titus a Standart and Measure for all Christian Churches if this Apostolick Constitution therereof be not admitted as an infallible ground of this Argument And if Presbyterians shall repone to their Episcopal Pleadings that the Constitution of these Churches cannot be a Standart for ever unless a Divine Rule be produced for managing the Government in that uniform manner they are destitute of an Answer So that it appears the Surveyer behoved either in granting the Churches of Corinth and of Philippi to be thus governed to yield the Cause to the Presbyterians in acknowledging a Divine Presbyterial Constitution of these Churches or stoâ—d obliged to retract and disown all his Episcopal Pleadings in the Instances exhibit The Episcopalians might have found that these Instances are exhibited by us as proofs and Demonstrations of the common Universal Rule The Constitution of the other Apostolick Churches after this manner hath been exhibit and evinced as by several others so in special by the Judicious Authors of the Ius Divin Minist Eccles. who have at large made appear and proven a Presbyterial Classical Unity and equal Official Authority of Pastors in Government 1. In the Church of Ierusalem 2. In the Church of Antioch 3. In the Church of Ephesus 4. In the Church of Corinth And that in all these Instances there is in the Word a Pattern 〈◊〉 Presbyterian Government in common over diverse single Congregations in one Church See Ius Divin Minis Eccles. from P. 292. c. And in special the Surveyer and his Fellows might have found this made good which he here pretended to seek a Proof of Viz That the Pattern of the said Presbytrie and Presbyterian Government is for a Rule to the Churches of Christ in all after Ages Which is made good First From this that the First Churches were immediatly Planted and Governed by Christs own Apostles and Disciples The strength of this Reason is illustrated from several Grounds As that 1. The Apostles immediatly received the Keys of the Kingdom of Heaven from Christ himself Matth. 16.19 Ioh. 20.21.23 2. Had immediatly the promise of his perpetual presence in their Ministry Matth. 28.18.19.20 The plentiful donation of the Spirit to lead into all Truth Ioh. 14.16 Act. 15. Ioh. 16.14 15. 3. They received immediatly Commands from Christ after his Resurrection and were instructed Forty days in the Nature of his Kingdom That they were first and immediatly Baptized of the Holy Ghost extraordinarly Act. 2.1 to 5. So that whether we consider the Spirits infallible influence upon the Apostles in this great work of ordering and Governing the Primitive Churches or their performing Christs Commandments in this work which he did impose upon them touching his Kingdom and consequently their infallibly Right use of the Keys of his Kingdom which he Committed to them it is evident beyond all contradiction that the Pattern of their Practices herein must be a Rule for all the succeeding Churches Secondly This is made good from the end proposed by the Holy Ghost in the careful Records of the Apostolical Churches State and Government which must needs be in order to succeeding Churches imitation since this Record as the other Scriptures must needs be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for our Learning or Instruction which Instruction must Relate not merely to the Factum but mainly to the Ius viz the Reasons and grounds of this Apostolical Government this being the most proper and profitable Instruction Thirdly That if in the Point of Government such Apostolick Patterns will not amount to an obligatory Rule we will impeach the Authority of other Acts of Religion received from them and bottomed only and Chiefly upon the Foundation of the Practice of Christs Apostles and Apostolical Churches such as the Reciving of the Lords Supper on the Lords days c. See Ius Divin Minis Eccles. P. 213 214. Nay this is so evident that the Surveyer without contradicting himself cannot but admit this Rule For P. 195 he will needs have the determination of this Question to depend upon the Historical Narrations of the Acts of the Apostles contained in Scripture and the surest Light History can afford in the Churches most Virgin times Now here is exhibit Historical Accounts and Narrations of the Churches pure and Primitive pure Constitution in its first and most Virgin times
Moderators had no Authority over the Presbytrie tho ordinarly thus termed And which clears this to Conviction Polycarp himself in his Epistle to the Philippians makes but two Orders of Ministry viz. Elders and Deacons as the Apostle Paul doth in his Epistle to the same Church and exhorts them to be subject to the Presbyter as unto God and unto Christ. And sure the Dr. will not make him cross this in his practice so that he falls utterly short of proving an Episcopacy of his Mould much more a derived Apostolat from these blind Testimonies The Dr. adds That it cannot be imagined that all Churches would have universally admitted Bishops in Ignatius's time the Apostles being alive had not some of them derived their Authority from the Apostles immediatly But 1. The Dr. hath given no shadow of proof for this universal Reception For I pray what proof is this Such and such Authors say there were Bishops in such and such Posts or rather put this general name upon such Persons Therefore the Christian Church received the Hierarchical Prelat universally or the Prelat with sole power of Ordination and Jurisdiction as an Officer of Divine Institution For besides that the Dr. will never prove from the bare Assertion anent Bishops that they were of his Cutt and Mould the contrary being apparent especially in these early Times And many Fathers asserting the Identity of the Office of Bishop and Presbyter he must prove and instruct the universal Judgment and Practice of all the Churches as to the Reception of the Hierarchical Bishop of his Mould before this Assertion can be made good 2. The Dr. cannot deny Scripture Instances of the very early Reception of Corruptions in the Church both under the Law and Gospel As in the times of the Old Testament he knows the early Reception of the Idolatry of the Golden Calf by the Church of Israel together with Aaron himself but Forty Days after the delivery of the Law from Mount Sinai And besides many such Instances in the Old Testament we have Scripture Instances of the Devils sowing his Tares early in the Church of the New Testament such as the Error about the Resurrection the worshipping of Angels Justification by the works of the Law the necessity of Circumcision and other Ceremonies the Error of the Nicolaitans c. And look a little forward in the early times of the Church we will find Errors Traditions pretended to be received from the Apostles and owned by some of the Fathers themselves which notwithstanding the Dr cannot but acknowledg to be Errors Such as the Millâ—nary Error the Error of Children's receiving the Lords Supper c. whereof afterward The Dr. thinks it inconsistent with the Churches veneration to the Apostle Iohn that they should receive a new Order of Men without his Authority But this Universal reception of such an Order as the Dr. supposes is not yet proved Besides that the Dr's supposition of this impossibility of such a corruption early creeping in because of some Apostles or even of Iohn yet alive he will find not to be solid when he ponders duely the working of the Mystrie of iniquity and the Seeds of a Papacy even in Paul's time and a Diotrophes seeking Preheminence even in Iohn's time yea and directly contradicting and opposing the Holy Apostle The Dr. should know that it is not the slippery Principle of a supposed impossibility of this Nature while the Apostles were alive that we must found our Perswasion upon but the lively Oracles and living Doctrin of the Apostles is our Rule and whatever Doctrin or practice is cross thereunto tho all the Church should receive it yea tho an Angel from Heaven Preach it we ought to reject it and might call that Angel accursed For what the Dr. adds out of Bishop Taylor of Episcopacy Sect. 18. That de facto the Apostles with their own Hands Ordained several Bishops over Churches Viz Dion Areop Bishop of Athens Caius of Thessalonica Archippus of Coloss Onesimus of Ephesus Epaphroditus of Phillippi Titus of Corinth c. I Answer the Dr. does well to add the Caution if Credit might be given to Ecclesiastick History And truely this History must be of mighty force that must be believed against clear Scripture and the Credit and belief founded thereupon must needs be distinct from that Faith which God allows Nay the Drs. Credit of such History must needs set him at odds with himself For as to the First we find the Apostle Paul enjoyning the Church of Thessalonica Obedience to their Pastors jointly as their Spiritual Rulers and Governours without the least hint of any Super-eminent Prelat and enjoining to these Rulers Authoritative admonition of the Flock 1 Thess. 5.12.14 And will this Bishop and our Dr. Charge such a Contradiction upon the Apostle Paul as to settle a Presbytrie of Pastors in that Church with Authority to Rule and Govern while this Authority and Power is entrusted unto one Bishop or to take it afterward from them and put it in the Bishops Hands How I pray shall we believe such History against such plain Scripture And whether I pray deserves most our Credit the Apostles Divinly inspired Epistle enjoyning Obedience to the Pastors of that Church of Thessalonica jointly as their Spiritual Rulers and Guids or an after Apocryphal History declaring that this Authority was by the Apostles appointment monopolized in one Bishop either at that time or thereafter set up and Ordained by Paul Whether are we to believe the Scripture account of the State and Government of the Church of Ephesus as entrusted by Paul in his last farewel to the inspection and Government of the Elders jointly as the Bishops thereof Authorized by the Holy Ghost or an Historical account of Onesimus as their sole Bishop who had this Power Monopolized in him in Contradiction to the Apostles last prescriptions unto that Church either at that time or thereafter I dare pose this Dr. or any man of Sense and Candor upon it And whether upon such ground as this we might not cast off all Divine Institutions and receive all fopperies and Superstitions which Man 's wicked Heart by Satans influence might suggest The like might be said of Philippi the Apostle in the Preface of his Epistle to that Church saluting the Bishops as their Pastors in common calling all the Ministers Bishops and thus applying to them that Name and Office which the Dr. and his Fellows will needs appropriat to a Prelat And sure Paul writing by instinct of the un-erring Spirit of God gave not empty complemental Titles to these Pastors or Bishops but supposes them to have a standing joint Authority over that Church as the Spiritual Guids and Rulers thereof And it is a fearful and Gross imputation upon the Wisdom of God to suppose that either now or afterwards such a pretended Prelat as the Dr. maintains either had or was to have by Divine appointment all this Authority of the Pastors enhansed
he did well to add to his bold Assertion his two Limitations of Matters of moment and Canonically which must be referred to his Explication But we have made appear from the Learned Iunius and others what was Presbyters interest in Councils and he must be posed who concurred and Acted Authoritatively in that Council Act. 15 As for the Comparison of the Old and New Testament Ministry used by some of the Ancients we have seen what a pitiful Argument it is in reference to his Conclusion and that the Comparison is only with reference to a similitude in point of of a Distinction and Subordination of Courts and Officers not a Parity or Identity of both OEconomies For this were to make an illustrating similitude or allusion to infer an Identity with absurdity if the Dr. should draw upon himself who will not hiss him I desiderat still and call for the Dr s. Scripture-proof of the Diocesan Bishops Superiority to the Pastor or Presbyter according to the true State of the Question and his undertaking and supposition in his Answers but there is no scent of it tho I am still in Quest of the same Pag. 30. He is still repeating again his Notion and Phantastical Conceit of Dichotomies Well what more to this scope Clemens Romanus saith the Dr. divides the Clergy into two Orders and so he doth the Jewish Ministry into Priests and Levites tho in either there is no equality But to this nauseous repeating Dr. I must Repeat again 1. Tho he should exhibit Clemens's Assertion of his Hierarchical Bishop it touches not the Point in Question which is anent a Scripture Assertion of such an Officer not what any Human Writers have Asserted 2. He has not made appear Clemens's subdivision of the Pastoral Office into his fancied Orders nor the Assertions of any Writers else to this purpose For Tertullians Testimony if it prove any thing it proves too much and beyond his Assertion Viz. The Deacons Power to Baptize which the Dr. cannot own without disowning the Scripture-accounts of this Office and the whole Body of Protestant Churches and Divines But to proceed with the Dr. P. 31. In stead of a solid Answer to our Scripture Arguments for the Parity of Bishop and Presbyter or our demanded Scripture-proof of his supposed Imparity I find the Dr. is still casting up his pityful recocted Crambe of Dichotomies and telling us trifflling quibles of Tertullian's sense of the Seniores mentioned in his VVritings he tells us he is not at a Point in it whether by Seniores Tertullian understood all Presbyters or those only advanced to the Episcopal Dignity And what this signifies to the point in question often mentioned the Appeal is made to all considering persons to Judge And whether in such pretended Answers to our Scripture Arguments for Presbyterian Government long since offered to the view of the Learned World and to our demand of a Scripture proof of his supposed Impariity this Man be not a poor Beggarly Trifler and a Skirmisher with his own Shadow Besides Tertullian asserts that praesident probati quique Seniores if the Dr. is not sure but that such in Tertullian's sense might be Pastors he must acknowledge that according to Tertullian such presided or had the Authority of a Proestos in Church Judicatories as were not of his Hierarchical Order So that he did not well to raise this frighting Ghost What more to our Question We are told next That Clem. Alexan. Stromat Lib. 6. reckons up Three Orders of the Clergy What then We reckon up Pastors Ruling Elders Deacons The question is what Degrees he assigns of the Pastoral Office And further upon what Scripture VVarrand How long will scorners delight in scorning and fools hate Knowledge VVhat more Are we yet arrived at the Dr's Answer to Presbyterian Scripture Arguments or his own Scripture Proofs of what he here beggs No. We hear next that Cyprian asserts the Episcopal Jurisdiction But all who have read Cyprian can tell him that he also ownes the Presbyters as his Collegues without whom he could do nothing And therefore that he owned no sole Episcopal Iurisdiction VVhat more Polycarp troubles the Dr. who divids the Clergie into two Orders in his Epistle to the Philippians VVhat will remedy this VVhy He recommends Ignatius his Epistles where the Apostolick Hierarchie is often mentioned But what assurance gives the Dr. that these were his genuine Epistles which now go under his Name there being Passages in these Epistles which the Dr. himself cannot but be ashamed of But Polycarp in the Dr's Opinion was a very modest humble Man whose useual Stile was Polycarp and the Presbyters that are with him Which the Dr. will needs have to express his Episcopal Distinction from them A proof which if you be a Friend you may take off his Hand when the poor empty Man has no better I see it is now dangerous for any Minister to say or write I and the Pastors that are with me least the Dr. fasten an Episcopal Gloss upon it The Dr. profoundly supposes that nothing but an Episcopal Jurisdiction and Priority could warrand this Phrase and order of his Words The contrary whereof can be cleared by so many Instances as renders this Reason obviously ridiculous What more we are told P. 32. That there can be nothing more extravagant than to conclude a Parity among Priests because the Ancients used the Jewish Phraseology since they frequentlie assert the Iurisdiction of Bishops above Presbyters But what can be more extravagant than this Dr's Trifling in this Debate and telling over and over ad nauseam usque this pityful quible not to the purpose and the point in question and in stead of an Answer to our Nervous Scripture-Arguments for the Official Parity of Bishop and Presbyter Iure Divino presenting idle repeated Stories of the Ancients Phraseologie anent the New Testament Church Officers which all Men of Sense cannot but see to be as far from the purpose as East is from West While pretending to run the Carrier of a fierce Assault upon Presbyterians he doth nothing but chase empty insignificant quibles with his back to his Adversaries and to the point and in such a faint declining of a closs and true Scripture-Dispute upon this Question according to its genuine Nature and Terms as all Judicious Persons who read his Pamphlet may see that the Presbyterians have this pityful cowardly Braggard in Chase who dare not encounter them and fairly deal Stroaks upon the point The Scripture Assertion of the Authority and Jurisdiction of the Bishop under that Character over the Pastor or Presbyter as an ordinary New Testament Officer is that which we are still seeking from this Dr. not the Assertion of Humane Writers Ancient or Modern which last notwithstanding so weak is his Cause he has not produced What more Answers P. 32.33 Hermes contemporary with Clemens Romanus reproved their ambition who in his time strove for Dignitie and Preferment Reader here is a
Dreaming Dr. a Bipartite or Tripartite Division of Pastors or Preaching Presbyters in the Scriptures and inspired Writings of the Apostles And we do again as often before Challenge one Instance of this We have already told him and that not once That we hold that there is a Subordination of Officers and Courts of Judicature Represented in the New Testament yea and a tripartite Division of Officers viz. Pastors Ruling Elders and Deacons But that Officers Ordinary and Extraordinary Apostles Evangelists Pastors c. are of one Official Authority and equal in their own kind we maintain and are still challenging his contrary proof And to this Point it is palpably impertinent to tell us of Ecclesiastical Writers distinguishing Bishops Elders and Deacons Besides that the early Prostasie that obtained and the Bishops Nominal distinction thence ensuing might easily be productive of such a Division or Phraseology in some of the Ancients as he mentions who never had the Idea of his Hierarchy in their Head and the Authority which Presbyters are clearly found to exercise in Judicatories after the Proestos came in together with the First Bishops acknowledgment of Presbyters collegiat Power with them as Cyprian particularly Besides the acknowledgment of the Identity of the Office of Bishop and Presbyter as having one and the same Ordination especially by Chrisostom and Ambrose doth evince this beyond contradiction I might add that the Office of the Presbyter or Senior who Rules only acknowledged by the Ancients as Presbyterians have made appear might easily in some Writers have produced this Tripartite Division of Bishop Presbyter and Deacon wouthout the least Shadow of advantage to his Cause The Dr. in the close of this Page soares aloft in a Triumphing Vein telling us That we may easily perceive that our Argument against Episcopacy founded upon Dichotomies is not only weak but foolish and extravagant But truely the Dr. in confining all the Presbyterian Arguments against Episcopacy upon this head to this one anent his fancied Dichotomies and offering in Answer thereto such trivial babling Repetitions has discovered to all judicious Readers that weakness folly extravagancie which he imputes to us To Convince any Ingenuous Knowing person hereof let it be considered that he Cites Smectymnus Ius Divin Minist Ang. The unbishop of Tim. and Tit. Alt. Damasc. Mr. Dur. on Rev. He would be thought to answer these Authors and their great Argument he represents thus That it is taken from the Identity of Bishop and Presbyter There is no doubt but that this is one great Topick and Argument and Mr. Durham makes use of that Term of Identity in the Title of his Digression upon this head But dare this Man say or tho he should have the Brow to say it will any who ever Read so much as one much less all of these Authors believe it that it is a mere Nominal Identity that they plead from and not an Official in all the parts and ingredients of the Office Or that the Strength of their Argument is drawn merely a confusione Nominum as he expresses it and not rather from many nervous Scripture grounds which in the Texts mentioned by him and other Paralels do evince an Official Identity Why then bottoms he all his Answers and impertinent quiblings upon this palpably false Supposition To make what I assert evident to conviction one of the Authors he names viz Ius Div. Minist Ang. proposes the Question thus We undertake to prove that according to the Scripture Pattern which is a perfect Rule both for Doctrin and Government a Bishop and Presbyter are all one not only in Name but in Office and that there is no such Officer in the Church Ordained by Christ as a Bishop over Presbyters Then they propose no fewer than Nine nervous Scripture Arguments all running to this issue to prove an Official Identity The Topick of the Fourth whereof is thus proposed They who have the same Name the same qualifications for their Office and the same Ordination and the same work and duty required of them are one and the same Officer Then subsuming that thus it is in the Scripture account of the Bishop and Presbyter They subjoin Scripture-proofs to every one of these Clauses and Assertions and thereupon conclud that they are one and the same Officer Now upon this small view of but one of these Authors let the World Judge of this Mans Impudence in asserting that not only that Authors Arguments but all the Arguments of the Authors he mentions concluds only a confusione nominum as he expresses it in a distinct Character and whether his founding of all his supposed confutation of Presbyterian Arguments upon this supposition and quiblings about a Dichotomie be not extravagancy with a Witness Moreover let the Serious Impartial Judge since these Authors he mentions presents so considerable a Number of Scripture-Arguments For that which this Man calls a New Foolish Opinion in order to his design of making men believe he has fully Confuted them and convinced them of folly whether he was not in Conscience and Reason obliged fairly to present their Arguments to his Readers view and offer formal Replys to them I may further pose the Impartial Reader upon it whether this Man who has never encountered their Arguments nor tryed their Strength in a fair and formal Dispute and yet would fain Triumph in this boasting Pamphlet charging all their Arguments with weakness folly and evtravagancy has not Written himself a Fool of the first Magnitude and a personat Thraâ—o in Disput I must not forget that while I view that Fourth Argument of the Ius Div. Minist Ang. I find they have upon the Margin Ambrose's Testimony upon 1 Tim. 3. post Episcopum Diaconi ordinationem subjicit quare nisi quia Episcopi Presbyteri una Ordinatio est After the Bishop the Apostle subjoins the Ordination of the Deacon and upon what other ground but this that the Bishop and the Presbyter have one and the same Ordination One would think that this is a little more than the assertion of a mere Confusio Nominum and that both from Scripture and Antiquity But to proceed our Dr. P. 35. Censures Blondel Salmasius Dallie as â—mploying their Learning to support their own Hypothesis with this Argument of the Confusion of Names And the Dr. regrats that Sir Tho. Craig a Man otherwise learned in Law was deceived with this fallacy We see that in the Dr's Sense learned Men have been imposed upon by this Scots Notion but when he has exhibit and answered their Pleadings whom he here mentions then and not till then his Censure is to be admitted But he tells us That this Opinion was never heard of before the days of Aerius Good Mr. Dr. ye know the Answer of Protestant Divines to the Papists Objection where was your Religion your Church and Doctrin before Luther viz. That it was from the beginning and is to be found in Scripture The same I affirm of the