Gifts their immediat Mission their extensive Authority in the Planting and Watering of Churches as some Episcopalians who speak more cautiously than the Dr. do express and limit this Succession then it is easy to make good that the Dr. in this Branch of the Answer is as much in a Premunire and that his Answer may be easily broken with a Wedg of his own setting and that his Adversary may easily pull his Spear out of his Hand and Kill him with it For 1. His Answer to those who alledg the Apostolick Office and Power to be Temporary as suted to the Necessity and Exigence of that Time and Case of the Church without intention of deriving it into a Succession is First That this is said without so much as a plausible colour of Reason And if there be no plausible colour of Reason in denying a Succession to the Apostolick Office the Dr. in embracing this Answer is without all colour of Reason 2. He tells us That we acknowledg our Saviour institut the Apostolick Office and that in His Institution He gave no Intimation that it was but for a Season and that thus in calling the Apostolick Office such we presum to make Christs Institutions Temporary without producing the Intimations of His Will and that upon this Ground we may repeal all Institutions of Christianity c. But I pray whether doth not the Dr. in this Answer make our Lords Institution of the Apostolick Office Temporary as in its Nature suited to that Exigence of the Time and Infant State of the Church And whether he is not upon his own Ground obliged to produce the Intimation of our Lords Will hereanent And if he cannot produce it or rather doth hold it clearly intimat in the Nature of the Office it self then the Dr. must either confess our Exception and Answer to his premised Argument about a Succession to the Apostles to be valid and sound or this his Answer and Evasion to be nought and that he is therein contradictory to himself and liable to that Absurdity wherewith he charges us viz. Of making temporary and cassing all our Lords Institutions and over-ruling the Will of God by arrogant Presumption Which is the high-flown Imputation the Dr. puts upon our Answer But to bring this Matter to a short Issue and to strick out the Bottom of his great Notion and Topick The Power of the Keys or the Power of Order and Jurisdiction lying in authoritative Dispensing of Gospel Ordinances viz. The Preaching of the Word and Administration of the Sacraments together with the appendent Power of Disciplin and Government which was the substantial main Piece of the Apostolick Authority and Office and to be derived in a Succession as necessary for the Churches Preservation in all times we hold to be seated properly in the Pastoral Office which succeeds to that of the Apostles in the respect and for the end mentioned and in point of this Authority and Power we hold that any Pastor is equal to an Apostle which beside many other Reasons that might be adduced appears demonstratively by this Scripture Ground viz. That it is evident in Scripture that the Apostles in the first Constitution of Churches planted Presbyters or Pastors therein as the highest Ordinary Officers to feed with the Word and Government Acts 14.23 Tit. 1.5 with Act. 20.17 1 Cor. 5.4 12. v. compared with 2 Cor. 2.6 c. And not only so but left these Presbyters or Pastors as their immediat Successors committing the whole Government to them in their last Farewels to the Churches without the least hint of a Super-institution of any Officers of an higher Order Act. 20.17.18.28 1 Pet. 5.2 3 4. compared with 1 Thess. 5.12 13. c. Hence it may be thus Argued These whom the Apostles placed as Chief in the first Constitution of the Churches and left as their immediat Successors in their last Farewels which they gave to the Churches these have no ordinary Officers superior to them in the Church by Divine or Apostolick Warrant But the Apostles placed first Presbyters or Pastors feeding immediatly with the Word Doctrin and Government as their proper immediat Successors and to these they committed the Churches in their last Farewels Therefore the Pastor hath no ordinary superior Officer to him in Church Government by Divine or Apostolick Warrant Thus we see the utter Insufficiency of the Drs. Proof from this Argument anent the Seventy Disciples which may save us the labour of pursuing such Advantages as the Exact and Critical Disputant might have against him in his way of handling this Argument It is not clear from his Discourse whether he place these Seventy Disciples in the Office of Evangelists or of ordinary Ministers If he suppose and assert the First the Strength of his Argument is sufficiently Refuted by what is said above it being palpably absurd to infer different Degrees of the Pastoral Office from the Superiority of Apostles to Evangelists If the Second the Consequence is as absurd the many Prerogatives of Apostles above ordinary Pastors making such an Inference palpably ridiculous His Proof of the Succession of these Seventy to Apostles in their Office upon which he founds his Assertion of the Subordination of the one to the other is drawn from the Succession of Simeon to Iames at Ierusalem Philip to Paul at Cesarea Clemens to Peter at Rome In which he palpably falls short as to two essential Points thereof 1. He offers no Divine but an Human Testimony as to this Matter of Fact viz. of Dorotheus Eusebius 2. He offers no Proof from Scripture that the Persons instanced were of those Seventy mentioned Luk. 10. whom our Lord sent forth after the Twelve Apostles That the Apostles were chosen from among the Disciples or that they are first named in the Catalogue of Church Officers Ephes. 4. is a pitiful hungry Proof For the Dr. will not say that the Seventy were not also taken from among the number of Disciples or that all coming under this general Denomination were Church Officers And as to the other point of the Nomination of the Apostles first in the Catalogue of Church Officers even supposing it will import some special Prerogatives of these Twelve it is utterly remote from proving either First that these Seventy might not have been in the character of Evangelists and consequently had a correspondent Authority eo nomine Or Secondly That supposing them by their Mission to have had the same extensive Authority with the Twelve Apostles that the foresaid Prerogatives of Apostles did enervat this their Authority and Commission which was immediatly from our Lord as well as that of the Apostles and in its Nature and Extent never retracted or limited for any thing can be seen in Scripture For what the Dr. objects anent the Superiority of the Apostles over the Seventy as being in Office not in Power and Jurisdiction To which he answers That the Office including the Power must import a Superiority
Excommunication is by the Apostle Paul 1 Cor. 5. supposed to be competent to a Presbytry And therefore Titus could have no Sole and Ordinary Authority herein For what the Dr. adds of the Testimonies of the Ancients touching Titus's Episcopacy at Crete such as Euseb. lib. 3. cap. 4. c. it is sufficiently Answered already and we need not repeat The Drs. Fourth and last instance to prove the Divine Right of Episcpacy from the Apostles practice is of the supposed Episcopal Authority of Timothy over Ephesus and that not only over the Laity to Command and Teach 1 Tim. 4.11 to receive or reject Widdows 1 Tim. 5.9 c. But also over the Clergy to take care for their Provision 1 Tim. 5.17 Not to admit Deacons but upon tryal nor Ordain the Elder till a good acquittance in the Deaconship 1 Tim. 3.10.13 to receive accusations put the Guilty to shame 1 Tim. 5.19.20 And to exercise this Jurisdiction without Preferring one before another v. 21. which could not be without a Jurisdiction over them He has also ascribed unto him an Ordaining Power as to the laying on of Hands 1 Tim. 5.22 All which Authority that it was given him by Paul for a standing Form of Government the Dr. proves from this Ground because it was after the Presbytrie was formed and settled there and after Paul's great Labours in that large Church for Three Years And therefore he may be supposed not only to have Planted a Presbytrie there as in other Churches Acts 14.23 but also to have reduced it to much gâ—eater perfection than any other And by consequence Establishing this Authority in a single Person is such a Form of Government as the Apostle must needs have understood and intended to be of of that Nature as was to continue as a Pattern to other Churches It is Answered 1. There is nothing here of a New Argument but a Repitition of the former and a New Begging of the Question Viz. The â—tanding ordinary Office of Apostles and Evangelists which we have above convict of Falsehood But 2. To come a little closer to the Drs. New Instance since he presents here some Actings of the Power of Order which he acknowledges tho performed by Timothy and enjoyned to him by Paul in that Church yet are likewise Competent to Presbyters or Pastors Viz Teaching c. which together with other Actings of the Power of Order he makes common to Pastors and at large discourses this P. 427 428.429 c. I would fain know how the Dr. will diversifie these in this Instance and shew that the enjoyning to Timothy in this place such an exercise of the Power of Order as is above exprest will give him no peculiar Interest therein but joyntly with the Presbyters and yet that the Commands in point of Jurisdiction are delivered to him peculiarly and not to them Where will the Dr. shew this distinction and difference in the Apostolick Precepts to Timothy It should seem the ordinary Rule will take place here non est distinguendum ubi Lex non distinguit since the Precepts are equally delivered and without the least Intimation of such a difference or distinction The person who makes the distinction seems Chargable with arrogant Anti-scriptural Boldness The Dr. pleads that the Apostolick Precept 1 Tim. 5.22 Lay Hands suddenly on no man prescribes a standing Rule in Point of Jurisdiction Viz that the Prelat has a sole interest therein secluding Presbyters wholly from any Authority in this Matter For this he makes the Bishops peculiar prerogatiue P. 436.437 c. And he draws his great Proof in this place from the Apostles addressing this Precept to Timothy not to Pastors or Presbyters Now what if any shall lash the Dr. with his own Argument and Plead from the Apostles Solemn Charge to Timothy 2 Tim. 4.1.2 Preach the Word be instant in Season cut of Season and several such Precepts relative to General Ministerial Duties or Actings of the Power of Order such as a Right behaving in the House of GOD 1 Tim. 3.15 To be a growing Minister in the Words of Faith 1 Tim. 4.6 To exercise himself to Godliness v. 7. To be examplary to Believers in word and Conversation c. V. 12. To give attendance to Reading Exhortation and Doctrin not to neglect but to stir up his Gift to Meditat upon the things of God and give himself wholly thereunto to take heed unto himself and to the Doctrin and continue in them v. 13.14.15.16 with 2 Tim. 1.6 That such Actings of the Power of Order are proper only to the Bishop and such Ministerial Duties peculiar to him So that Presbyters or Pastors have no Interest or concern therein because these Precepts are pecuâ—iarly addressed to Timothy not to them What Answer and evasion can he have to save him from a Contradiction and inconsistency with himself If his own Argument be good against us upon the forementioned Ground why not the very same Argument in this Case against himself The Drs. only Answer and evasion which he can have is That these Commands as to the Exercise of the Power of Order or respecting Pastoral Duties in general tho peculiarly addressed to Timothy yet could give him no peculiar or sole Interest therein because Presbyters are elsewhere in Scripture Instructed with the same Power But 1. In this Answer he breaks his Argument all in pieces the Strength whereof is drawn from the peculiar addressing these Precepts to Timothy But here he acknowledges that the peculiar Address will bear no such conclusion of Timothy's sole Interest in the Duty enjoyned And 2. If he say that the Bishops peculiar Interest and Jurisdiction is elsewhere evident in Scripture who sees not that he but pityfully beggs the Question and baffls his own General Argument And further he should know that the Presbyterians stand upon an advantagious Ground with him in this Point For we hold and can prove that the Power of Jurisdiction is prescribed and competent to Presbyters since the Scripture shews the Power of Ordination to be seated in a Presbytrie 1 Tim. 4.14 with Act 22.5 Luk. 22.66 Matth. 18.17 Consequently correspondent Actings of a Jurisdictional Power All that watch for the Peoples Souls are in Scripture held out to have a joint Rule over them Heb. 13.17 In the Church of Thessalonica the Labourers in the Word and Doctrin jointly fed and laboured jointly censured and as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rulers were to be submittted to and obeyed 1 Thess. 5.12 So it was in the same Church of Ephesus Act. 20. So with these Elders or Bishops 1 Pet 5. And I would fain know why the Drs. Notion and Argument from the peculiar addressing of Precepts will not hold good in our Case against him upon the ground of these and such like Scriptures where the Power of Order and Jurisdiction is jointly ascribed to Presbyters without the least hint of a Superior Authority herein or their Precarious dependence upon
the Dr's Strained Exposition of such a Ceremony or Ordinance peculiar to a Bishop in the Sense he has offered is evident beyond all contradiction For taking it to import the Spirits Work in a Figurative Allusion to this Imposition or for Ministerial Imposition I mean in the Ordination of Pastors In both Senses it quite rejects the Dr's Gloss And even taking it in the most favourable Sense to his Scope viz. To import an Imposing Hands upon and Praying for the Baptized either at Baptism it self generally or upon the Adult who were Baptized it is beyond all contradiction that in this case it was joyned with that Sacrament and consequently performed by the Admistrator of that Ordinance Or admit that it was an Imposing of Hands upon Baptized Children sometime after their Baptism when grown up to give an Account of their Faith before their Admission to the Lords Supper the very Nature of the Action it self doth evince that in its purer and Primitive Practice and before Clogged with Additional Corruptions the thing was performed by the Elders and Ministers of the Church And the Dr. cannot shew either from Scripture or pure Antiquity that this was peculiar to a Bishop of his Cut and Mould Again it is a strange and most unaccountable Notion to assert that such as have Authority to Preach the Word and Administrat the Sacraments and Seals of the Covenant and in special Baptism whereby Persons are to be Discipled and brought to Christ which was the great Commission of the Apostles themselves should notwithstanding have no Authority to Administrat such an Appendix of Baptism and Confirming Rite as this is supposed to be That such as have Authority to lay the Foundation can put no Hand to such a supposed Superstructure Nay that such as have Authority to dispense the Sacrament of the Lords Supper that great Sealing Faith-Confirming Ordinance have no Interest in the Administration of such a Confirming Ritual as this is Besides in the 3 d. place it is easie to destroy the Dr's Argument with his own Notion and Pleading He pleads That tho the extraordinary effects of Gospel Administrations be ceased yet such Functions and administrations continue as are means of the Spirits ordinary influences Gifts and Graces since our Saviour has promised to the Church a continual Communication of his Spirit Now dare the Dr. deny a continual Communication of the Spirit in and by the Ministry of the Word and Sacraments If these be to continue and for the great ends of Conversion Confirmation and grouth in Grace and in the Hands of Pastors as the proper Authorized Dispensers of these Ordinances which are the Ministration of the Spirit by what Shadow of Ground can the Dr. seclud them from any interest in this his Ministration of the Spirit He tells us that Christ now Communicats ordinary Operations in the same way that he did the extraordinary And he will not deny that he did Communicat the Extraordinary by the Word and Sacraments concredited to all Ministers I mean in the external Administration and why not also the ordinary by the same Persons and Dispensers Again 4 ly The Dr. adds this his supposed strong proof and corroborating Argument especially saith he considering that this laying on of Hands is placed by the Apostle in the same Class with Baptism Hence I subsume if in the same Class it must be so as a Principle of the Doctrin of Christ as Baptism is so he calls it and as having the same Authority with Baptism as an Ordinance of Christ and a mean of dispensing the same influence of the Spirit And if so how will the Dr. Assign a Shadow of Distinction as to the Administrators and make it appear that two Ordinances of so near a Cognation and both Acts of the Power of Order of such an Affinity in their nature and scope should so vastly differ in the Instruments of Administration that the one is peculiar to the Office of Apostolat and a Succeedaneous Prelat Forsooth the other not but may be Administat by a Pastor He tells us The Apostle put both Ordinances in one Class but the Dr. in this crosses the Apostle and sets up in this respect Confirmation in the higher Class Here I would offer to the Dr. or those of his Perswasion Amesius's Answer to Bellarmin's Argument for this Right of Bishops One of his Arguments for the Divine Right of Episcopacy and of Bishops above Presbyters is Soli Episcopi ut Ordinarii Ministri c. Bishops only as Ordinary Ministers can Confirm the Baptized as also Consecrat Temples and Altars Citing Act. 8. Amesius returns him thus the Protestant Answer De Consecratione Templorum non laboramus c We value not the Consecration of Temples and Altars whited Walls may be the sole Consecraters of Walls and stones but for Confirmation of the Baptized in so far as it seems to have any thing of Divine Right in it and is thus lookt upon it doth equally agree to Presbyters and Bishops This saith he may be sufficiently proved from the Canon Law it self Dist. 95. and is evinced by this Reason of Ierom what is greater than Christ or what may be preferred to his Body and Blood He adds in Answer to that of Act. 8. that â—he Apostles were no Bishops nor sent unto an Ordinary Confirmation Bellarmin enerv Tom. 2. P. mihi 110 I need not inlarge upon any deductions from this Passage nor insist in shewing the Dr. the Correspondence of this Answer with what is above offered We may adduce another Venerable Countryman of his Cartwright Answering the Rhemists Pleading for this Sacrament of Confirmation from this Text tells the Iesuitâ— That the Apostle means no Sacrament much less Confirmation after Baptism but by a Trope or borrowed Speech a Metonymia adjunctis as he calls it the Ministry of the Church upon which Hands were laid which appears saith he in that whosoever believes not that there ought to be a Ministry by Order to Teach and Govern the Church overthrows Christianity whereas if Confirmation of Children were a Sacrament as it is not yet a Man holding the rest and denying the use of it might notwithstanding be saved Upon this Testimony of Cartwright we may very probably Conceive that the Sense he gives of that Passage is the General Sentiment and Judgment of Protestant Divines in his Day And to this Scope we find many of the later Protestant Divines expound it as might be easily made appear I need not add how obvious it is that the Drs. Opinion and Gloss hath no small influence upon the hardning the Papists who make Confirmation a Sacrament See for Cartwrights Sense of this place Gomarus Simplicius Pareus Mr. Dickson c. Among whom Gomarus shews that the Imposing Hands upon the Baptized is a Practice later than the Apostles But to proceed The Dr. in Confirmation of this his Gloss and Conceit adduces the Instances of the Holy Ghost comming upon these of Ephesus Act.
Pastors labouring in the Word and Doctrin to whom as the Apostles committed what was in their Office ordinary and necessary to be continued in the Church So upon such Principles and grounds in such a manner and for such an end in their Doctrin delivered to the Churches as does quite overthrow the Hierarchical Prelat he Pleads for as no Plant of the Lords Plantation FINIS A Full REVIEW and EXAMINATION OF DOCTOR MONRO's Scripture-Pleadings Upon the Point of EPISCOPACY In his late Book intituled An Inquiry into the New Opinions chiefly propogated by the Presbyterians of Scotland CHAP. I. The Dr's Vnsound and Impertinent Reflections upon our first Reformers as to their Iudgment in point of Church-Government Exposed Together with his Vnsound and Popish Method in his Answer to the Argument against Episcopacy taken from Mat. 20.25 And with the paralell Texts TO Examin in the better Method what this Dr. produceth against us it is fit that we First view what he represents as our Assertion and which he boldly Charges with Error and Novelty and as one of those Opinions never heard of for 1400 Years after our Saviours Incarnation It is thus That we affirm our Saviour hath appointed his Church under the New Testament whether Provincial National or Oecumenick to be Governed by the several Classes of Presbyters acting in a perfect Parity and owning no Subordination to any higher Officer in the Ecâ—lesiastick Senate above a Presbyter in the modern and current Notion of the Word That which I mainly desiderat here is 1. The term of several Classes appears obscure not pointing at the Beautyful Order and Subordination of Judicatories which we maintain according to the Nature of all Government consequently of Church Government The Classes and excerpted Classes is an invidious independent term We own the Congregational Church represented by the Pastors one or more with the Congregational Eldership The Presbytrie a Judicatory Superior to this made up the Pastors of the Congregations together with Ruling Elders The Provincial Synod superior thereunto consisting of the Ministers of the Several Presbytries with Ruling Elders in the Precincts of the Province to which the proportioned number of Presbytries are subordinat and wherein they are represented The National Church made up of a convenient number of Ministers and Elders from every Presbytrie therein to which the Provincial Synods are subordinat Which Model of Government has been so fully Cleared from Scripture by many Learned Pens that he cannot stand before the evidence of Divine Authority and Reason offered for the same And which any who have Read may see the vanity of his empty Pamphlet 2 When he tells us of Presbyters Acting in a perfect parity he insinuats as if We held no other Presbyter than the Pastor and that all who come under this general Name or Character have by our Principles the same interest in Church Government which if he mean of Government in its whole Extent viz that Power which is called the Diatactick Critick and Dogmatick it s a gross Falsehood For we distinguish an interest in the last which is proper to Pastors from that interest in the first two which we allow to Ruling Elders 3. When he tells us We own no higher Officer in the Ecclesiastick Senate above a Presbyter in the modern Current Notion of the Word he speaks in the Clouds and confusedly not specifying what is that Notion of the Word which he calls Modern and current and which we own as of the Divine Appointment and Signature We hold that the Pastor labouring in the Word and Doctrin and to whom is Committed the Doctrinal and Jurisdictional Key is termed also in Scripture the Elder or Presbyter and that he is the highest ordinary Church Officer of Divine Appointment and this with the Body of Protestant Churches and Divines We also hold that the Scripture points out an Elder or Presbyter that Rules only and is inferior to the Labourer in the Word and Doctrin as having no interest therein and this Notion of the Word we hold and can make good to be the Scripture as well as Modern Notion If this Dr. in calling it the Current Notion of the Word intend that which is the general Sense of Divines he seems here to Charge them all with Novelty and Singularity since all who hold this Notion of the Word and understand the Presbyter in the Sense above exprest must needs own him to have such interest in Government and the same Authority which we Assert And therefore Cross to the Dr's Notion which he is not pleased directly to specifie The Dr. without distinction or setting up his discriminating March-stones as to the extension of time calls the days wherein this Notion of the Presbyter is become current dayes of Separation and Singularity differing in this from the Uniform Testimony of Antiquity And the Critick has here much to say in proof of his Charging with Singularity and Separation and a dangerous Separation from the Uniform Testimony of Antiquity the whole Body of Reformed Churches and Divines since in their Confessions and the Current usage of their Writers they thus understand and make use of the term Presbyter As also that upon other grounds he Charges them with Singularity and Separation since he calls these dayes such absolutely abstracting from this particular Cause And what dangerous Consequence this Doctrin is of and how highly reflecting upon the Churches will sute his serious second and more sedat Thoughts when in a better frame and humour The Dr. adds That in this we differ from the first Presbyterians among our selves who Declare in their Confession of Faith that all Church Policy is Variable so far were they from Asserting an Indispensible and Unalterable Right of Parity But in this he has Abused his Reader and any that but reads that Confession may easily discover his Impudent Forgery and Imposings For First In the ninteenth Article of that Confession Assigning the Notes of the True Church they present these three 1. The true Preaching of the Word of God as he has revealed himself in the Writings of the Prophets and Apostles 2. The right Administration of the Sacraments annexed to the Word and Promise to confirm it to our Hearts 3. Ecclesiastical Discipline uprightly Ministred as Gods Word prescribes whereby Vice is repressed and Vertue nourished And giving Instance of this in particular Gospel Churches they add Such were in Corinthus Galatia Ephesus and other places wherein the Ministry was planted by Paul and were of himself named the Churches of God citing on the Margine 1 Cor. 1.2 2 Cor. 1.1 Gal. 1.2 Ephes. 1.1 where Paul ownes them and names them as Churches and to prove they had a Ministry and Ecclesiastick Discipline planted therein they further cite Act. 16.9 10. and 20.17 c. pointing us to Pauls last and farewel Charge to the Elders or Pastors of Ephesus wherein he entrusted the Government thereof to them as the only Bishops thereof set up and Authorized by the
Names mentioned viz. Rulers Governours Overseers Bishops Ministers Stewards Ambassadors And next in Special that this Church of Corinth is clearly found to have been a Presbyterial Church and under the Inspection of a Presbyterial associat Ministry 1. There was a great multitude of Believers there mention being made of many Believers of many Baptized and added to the Church All whom Paul Baptized not himself consequently are supposed to be Baptized by other Ministers God likewayes having a great Harvest of Souls there much People in that City upon which Paul was encouraged to stay among them for so considerable a time as the Year and six Moneths compare Act. 18.1.7 8 9 10 11. This multitude behoved to be divided in particular Congregations 2. There is correspondent Plenty of Ministers and Preachers found there pointing it out as a Presbyterial Church and not one single Congregation first Paul stayed all this time at Corinth as a Master Builder having other under Builders Act. 18.11 1 Cor. 3.10 an occasion of their Doting some upon one some upon a second some upon a third Teacher So that there appears a plenty of Preachers there who had their several Flocks and Followers And Paul speaks of their not having many Fathers though they had ten thousand Instructers compare 1. Cor. 3. with 1 Cor. 5.14 Mention is likewayes made of a Subordination of Prophets to Prophets 1 Cor. 14.29 Considering likewayes the Division of Tongues and Languages this Church could not be one Congregation but united in a Presbyterial Classical Unity Which in a word is further confirmed from this Principle that we read of a Plurality of Churches there while the Apostle sayes Let your Women keep silence in the Churches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he sayes not the Women in general but your Women in that Church Yet this Plurality of single Congregations in Corinth are called and owned as one Church in the Inscription of the Epistle which could not be merely upon the Ground of Heart-unity for thus they were jure-charitatis nor in regard of an Explicit Church-Covenant whereof the Scripture is silent nor in respect of the Ministration of the Word and Sacraments for these were dispensed in single Congregations severally since they could not all meet in one Congregation So that of necessity they are owned and designed as one Church in regard of one joynt Administration of Government among them by one common Presbyterie or Colledge of Elders associated for that End See Ius Divin Minist Eccles. P. mihi 206.207 208. That the Prophets mentioned 14. Ch. were ordinary Pastors and Ministers of that Church not extraordinary Officers as the Surveyer insinuats since Rules and Directions aptly agreeing to ordinary Pastors are imposed upon them for the well ordering their Ministerial Exercises is upon this and many other Grounds made good by Mr. Rutherfurd in his Due Right of Presbyt P. 466.467 The Surveyer in his next Answer is in with standing the Evidence of this Scripture driven upon the contrary extreme of ascribing the Authority and Jurisdiction here mentioned to the Apostle Paul solely He tells us That the Apostle speaks of the Sentence as proceeding from himself though the declaring and executing thereof was committed unto the Corinthians that they are charged for not mourning that the Incestuous might be taken away by such as had Power And it were improper to say a Man were to take a thing away from himself Ans. The plain reading of the Text is a sufficient Confutation of this Distortion and Gloss. The Apostle certainly reprehends this Church and imputs a Guilt to them as to Non-procedure in this Matter Now the Question is wherein their Negligence appeared And this is best seen and understood in pondering the Duty enjoyned viz. their Iudging such as were within Purging out the Infectious bad Leaven the Delivery unto Satan c. comp v. 5 7 12. with 2 Cor. 2.6 If they had no Authority hereanent why is such a Defect and Negligence reprehended This Surveyer in making them only the Promulgaters and Executers of the Apostles previous Sentence taketh the Guilt of this Negligence from the Corinthians and puts it upon the Apostle Paul The Surveyers Gloss upon the Apostles Rebuke as to their not mourning over this Wickedness viz. That they sought not with Tears to such as had Power to inflict the Censure If meant of a Power lodged in the Apostle is contrary to the Scope since they are enjoyned to deliver the Person to Satan and to put him away from among themselves But says the Surveyer the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have judged imports the Apostles sole Determination that none are taken in as Sharers with him in this Censure and imports he required only the Execution of their Sentence We have already removed this Objection the Apostles giving his Apostolick Judgment as touching the Necessity and Expediency of the Thing can no more exclude and prejudge the Authority and Interest of the Ordinary Church Officers herein than his giving his Apostolick Judgment in any other Uncontroverted Duty wherein the Persons enjoyned the same have an infallible Interest will bear such a Conclusion Suppose the Apostle giving his Judgment touching Archippus greater Diligence in his Ministry And giving his Judgment in the Point of Marriage and the Duties thereof as one that had found mercy to be faithful can this prejudge the Interest of the Persons concerned in the Duties enjoyned Or would the Surveyer have said that Pauls requiring the Obedience of Church Officers in any Point of their Ministerial Duties and shewing them that he had judged such and such things to be their Duty will conclude they had no Authority and Interest therein antecedaneously to such Judging and Enjoyning Surely not at all Nay suppose his Hierarchical Bishop set up in this Church with his arrogated Power of Ordination and Censures and that upon his Neglect of putting forth his Power Paul had thus declared that he had already judged the Necessity and Expediency of such Duties will this prove that the Bishop was destitute of all this Authority antecedaneously to such Judging or had none previous thereunto The Surveyer could not say it and no more could he assert it in this case The Apostle saith to whom you forgive any thing I do also which looks like the Apostles corresponding with the inherent Authority in these Officers so that the Apostles Judging in this Case was to prevent and obviat their Pretences of Delay and quicken them to their Duty But the Surveyer P. 213. from that Passage when you are mett together with my Spirit and the Power of the Lord Iesus inferrs That something was to be done beyond the Authority of the Church of Corinth viz. Delivering of the Man to Satan to be tormented outwardly which Paul only by his Miraculous Power could effectuat Ans. Suppose such an extraordinary Appendix distinct from the Censure it self which may be upon weighty grounds called in doubt it doth no whit
is in this convincingly apparent in that they put the Names of Bishops and Arch-bishops or Metropolitans upon Timothy and Titus We need not here again remind what is above made good touching Ambrose Assertion upon Eph. 4. Non per omnia conveniunt c. That the Practice of the Church then he is speaking in point of Church Government did not sute in every thing the Writings of the Apostles And that of Chrysostom on 1 Tim. 3. Hom. 11. That betwixt the Office of Bishop and Presbyter there is almost no difference As for his Charge of our wresting the Scriptures to patronize Human Devices We let it pass among the rest of this Mans lying Imputations it being evident to the candid Searchers of the Word and into this Controversy whether this person and his Associats in their Pleadings or the Presbyterians be the Perverters and Wresters of the Scriptures The Surveyer P. 219. further adds That if the Ordination of Timothy to be an Evangelist be spoken of here under the Name of Presbytrie may well be comprehended a Meeâ—ing of Apostles or Evangelists or Apostolical Men seeing the conjugated word Presbytrie may be of as great a Latitude and Signification as to a Meeting as Presbyter is to a Person Ans. Here is a new flight of our Surveyers fancy Timothy now stepping up to be an Evangelist and the Ordainers Apostles or Evangelists or Apostolical-Men But sure if they be either of the first two as he supposeth Paul is put out of his Office of a Sole Ordainer here Yea and in his Sense if any of the three be admitted the Scripture Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he pleaded as importing Pauls single Authority in this Action is expunged that room may be made for other Apostles and Evangelists This Surveyer would be hard put to it to prove that the Ordination of an Evangelist necessarly required such a compacted Meeting But as in the rest of his Comments and Replyes so in this we must take his word for proof as if his new Prelatical Office if such it was indeed as some have supposed had derived an Infallibility into his Magisterial Dictats As for his Latitudinarian Extensions of the word Presbytrie besides that he hath exhibit no Scripture Instance to prove such an Extension or evince that the word is ever taken in such a Sense he still beggs the Question in its Application to this Passage Next We are still in the dark what he means by Apostolick Men If he intend his Hierarchical Prelat here is a new begging of the Question and though the word Presbytrie might reach the comprehending of the higher Officers to the Presbyter who have the Scripture Stamp and Signature it is a stretching of the Term upon Tenter Pins till it crack to make it reach to an Officer of a Human Invention or a half Human Mould as he makes the Bishops It would have also puzzled this Surveyer or these of his mind upon the supposition that Timothy was here ordained an Evangelist to reconcile this with what he and they do plead from Pauls Directions in the first Epistle to him for his Instalment in his Episcopal Function over the Church of Ephesus wherein he is commanded to do the Work of an Evangelist For they must either here degrade him from this Function upon their Supposition of his Episcopal Instalment or if they make his Instalment here Evangelistick they make him to have been twice instaled in that Function CHAP. IV. Wherein is considered the Surveyers Answer to the Presbyterian Charge against the Diocesan Prelat as a new Officer different from those instituted by our Lord and standing in opposition to the Scripture Accounts of the New Testament Church-Government And this upon the Ground of the Perfection of the Scripture Records hereanent and our Lords Faithfulness in the full Institution of the Officers and Government of his Church THE Surveyer now P. 219. tells his Reader He hath presented the Summ of the Presbyterian Strength in these Passages and given fair and just Interpretations of these Scriptures which they plead Whereas he hath presented rather a Farrago of his own fantastick Quiblings and contradictory Notions and Conceits instead of true Interpretations of these places And it is apparent that after all this Mans faint Essays the Presbyterian Bow abids in its Strength Yet after all is done the Surveyer will needs attempt the removal of some more Impediments in his way The one is That the Presbyterians disown Episcopacy as a Human invention as a new Office never appointed by Christ and consequently to be expelled his House In Answer to this the Surveyer having acknowledged that there are Human inventions which proceed from Mens pleasures as Matth. 15.9 adds that there are results of sanctified Reason subservient to the orderly performance of the Worship of God and to the Ruling of his House with respect to the general Rules of the Word Wherein as before he still beggs the Question in supposing Prelacy to be one of these variable Circumstances determinable by Human Prudence and subservient to the Churches good according to the General Rules of the Word which is proved to be Diametrally opposit to Christs Institutions in point of Government and stands in opposition to the great ends of the Churches Edificâ—tion and the true Government thereof Thereafter he runs out into an impertinent discourse anent Ministers use of invention in Preaching the singing of Psalms with Poetical invention of the Composer in Metre who had no infallible inspiration And asks if we account the Confession of Faith Catechism and the Holy Covenant Human Inventions as to their outward frame And enquires further what we will answer to one that should plead thus was not Christ and his Apostles wise enough and could have set down such forms if they had juâ—ged them necessary c. and not left them to Mans inventions Ans. The impertinency of all this evidently appears when we consider that our Question with them is anent an Office and Officer not appointed by the Lord and cross to his Institutions in Point of Government whether Men may set him up in the House of God yea or not His Instances speak only of the Lawfulness of our Reason and Christian Prudence in a clear subserviency to the obedience of Commanded Ordinances for such is Preaching and Ministerial instruction Catechising and Singing of Psalms So that these being Commanded Ordinances and Institutions the proper subservient means thereof do in a Remote Sense fall within the compass of the Divine Commands enjoining the same such are these he mentions viz. a methodical form of Sound words digested into Catechisms for the Peoples instruction and growth of Knowledge the framing of Psalms commended for the use of Singing a Commanded Duty into such a Metrical Composure as is suitable hereunto I mean keeping still close to the Sacred Text and not varying from the true and genuine Sense of the words the Minister making use of Sanctified
the same Judgment by necessary consequence we must make of Titus since the Dr. and his Fellows draw their proofs equally as to both from these Epistles 3. In these Epistles themselves their Power stands so described and circumstantiat as to Ordination and Jurisdiction over these Churches as it clearly excluds an Episcopal Preheminence and Authority For First As Diocesan Bishops they ought to have been designedly set and fixed as Officers in these Churches but the contrary appears in the Text I besought thee to abide still at Ephesus saith Paul to Timothy And again to Titus I left thee at Crete and to set in order things that are wanting Which words point at an occasional transient Imployment there not a fixed Instalment Secondly In these Epistles they are both called back without the least intimation of their returning Thirdly If their Power was Episcopal and Ordinary then in the Apostles Prescriptions and Rules anent their Successors the Power and Authority of these Successors ought to have been described and Rules given touching the Gifts Call Ordination c. of the Diocesan Bishop especially since the Dr. holds that the Description of and Authorizing such a Bishop is the great scope of both these Epistles and he will not say that this Office was to die with Timothy and Titus But so it is that the Apostle prescribs no Rules for any Church Officer higher than a Pastor and supposes still that he is the highest Ordinary Church Officer in all his Rules and Prescriptions in point of Church Government delivered either in these Epistles or any where else in Scripture Fourthly As Timothy is expresly called an Evangelist 2 Tim. 4.5 and consequently Titus is supposed to hold the same Office so this Office in the Judgment of Protestant Divines is acknowledged and held to be Extraordinary and Expired as that of the Apostles The Work and Exercise thereof consisting in a planetary Motion to Water where the Apostles Planted to bring Instructions from the Apostles to the Churches touching the Duties of both Pastors and People and Reports of the Churches State to the Apostles So their Office supposing the Churches in fieri as to their Organick Beeing in a great measure at least and also the Existence and Exercise of the Apostolick Office they must needs be as the Apostles themselves Extraordinary Officers And in special Timothy and Titus accompanying Paul in his Travels and continual planetary Motion being so clearly held out in Scripture concluds the Impossibility of their being fixed to any Station and proves that Character given to them by Ambrose as Evangelists viz That they did Evangelizare sine Cathedra Their continual planetary Motion is by some largly described from the Apostolick Epistles and the Acts of the Apostles Thus first Timothy is found at Berea with Paul Act. 17.14 then at Athens v. 15. thence Paul sends him to Thessalonica 1 Thess. 3.1 2. Then having been at Macedonia with Paul he came to him to Corinth Act. 18.5 Then he is with him at Ephesus and thence sent to Macedonia Act. 19.22 whether Paul went after him and was by him accompanied into Asia Act. 20. He is with him at Troas v. 5. and at Miletus v. 17. where Paul gave the Elders of Ephesus their last Charge as the Bishops of that Church And after this he is found either in Journeys or absent from Ephesus For after he is found a Prisoner with Paul at Rome being mentioned as his Companion in these Epistles written while Paul was there as the Epistle to the Philippians Philip. 1.1 Philem. v. 1. Col. 1.1 And he is never found again at Ephesus But towards the end of the Apostles Pilgrimage is sent for to Rome So Titus is found at Ierusalem before he came to Crete Gal. 2.1 thence is sent for to Nicopolis Tit. 3.12 then to Corinth Then he is expected at Troas 2 Cor. 2.12 13. and meets with Paul at Macedonia 2 Cor. 7.6 whence he is again sent to Corinth 2 Cor. 8.6 And after this near the time of Paul's Death is found at Rome from whence he went not to Crete but to Dalmatia 2 Tim. 4. 10. And after this is not heard of in Scripture So that whether we consider 1. The various Journies 2. The order of them 3. The time spent in them 4. The nature of their Imployment which was as the Apostles Co-adjutors to negotiat the Affairs of the Churches where they travelled and especially the Scripture-silence of their being Bishops of any one Church their supposed Episcopal Authority in these Churches of Ephesus and Crete doth palpably appear to be an Anti-scriptural groundless Fiction This Conclusion upon the premised accurat Search and Scripture account of Timothy and Titus is thus inferred by the reverend and learned Divines in their Conference at the Isle of Wight The Authors of Ius divinum minist Evangel In whose Words I have represented this Account both because of the judicious Concisness thereof and also because these Peices are but in few Hands These things thus premised its easie to discover the Absurdity of the Drs reasoning from his Third Instance to prove an Apostolical Authority Devolved upon Titus His Proof is from Chap. 1.5 For this Cause left I thee in Crete that thou shouldest set in order the things that are wanting and Ordain Elders in every City as I had appointed thee From whence the Dr. First Argues That Paul gave him the Supream Judgment in things that were wanting with an absolut Power to Reform and Correct them It is Answered 1 mo Tho an Episcopal inspection over this Church were granted the Dr. is infinitly behind in his Proof of Paul's devolving upon Titus an Apostolical Authority in the Scripture Sense and Extent as we have often told him 2 do Upon supposition of that which we have before made good Viz That both Paul as an Apostle and Titus as an Evangelist had extraordinary Offices and suted to such a Case and exigence of the Christian Church as is now gone off this direction and Command proper and peculiar to the one and the other as Apostle and Evangelist and supposing this Exigence of the Church can lay no Foundation of the Duty of Ordinary Officers 3 tiâ— By what consequence can the Dr. infer an Episcopal Authority and Inspection from these prescriptions to Titus unless he can prove the absolut seclusion of Ministers from the Work here enjoyned or any interest therein in Churches Constitut For as for what they did in the Constitution of Churches in fieri is not to the purpose I mean in respect of the Organick being especially since we find that the laying on of Hands in Ordination and the Authority thereof is in Scripture held out to be competent to a Presbytrie which they exercised upon Timothy himself one of our Drs supposed Apostles or Bishops and that tho Paul was present 1 Tim 4.14 2 Tim. 1.6 So that it is evident that neither Timothy nor Titus were instructed with any singular
Episcopal Authority in this Matter among Churches Constitut in their Organick Beeing In the 4 th place the Drs absurd Assertion of a Supreme and Absolut Power to Reform and Correct drawn from this Passage doth obviously appear to the meanest Reflection For 1. The Apostles themselves arrogat no absolut or supreme Power Paul disowns a Dominion and asserts a Ministerial Authority only competent unto him 1 Cor. 4.1 2 Cor. 1.24 I had alwise thought that in the Judgment of all Protestants yea of all Men of Sense who ever read the Scriptures there is none hath a supreme Iudgment or absolut Power over the Church of God but He who is the Churches Head and Husband there being but one Lord and all Ministers being Brethren one Master of the House of God who hath Dominion over the Ordinances under whom even Apostles are but Stewards and Servants which I suppose none if not this Dr. will deny 2. It s strang that in reading this Passage the Drs. Eyes and Thoughts could not fix upon and ponder the important last Clause of the Words viz As I had appointed thee which doth very clearly suppose and import both the Apostles superior Authority to Titus and his restricting him to his Rules and authorizing Information in this Matter And how these can consist with Titus's supreme Iudgment herein and absolut Power will sute the Drs. greatest Skill to prove and demonstrat In a word this odd Inference of such a supposed Power in Titus is disowned by all sound Interpreters as might be easily made appear And in special the Belgick Divines tells us upon this Passage That Titus was not to perform this by his own Authority and good Pleasure only as the Dr. holds but according to the Order which the Apostle prescribed and did observe himself paralelling this with 1 Tim. 4.14 where it appears that the Elders concurred with Paul in Timothy's Ordination And this last Clause of the Verse they render As I commanded thee The Drs. Second Proof of Titus's Apostolick Authority is P. 399 That he is authorized to ordain Elders in every City And there being Presbyters and Elders in Crete left by the Apostle before Titus was left there who yet had no power to Ordain else Titus's power of Ordination had been in vain and an invasion of their power as a Preshytry Therefore this power of Ordination was competent to Titus only not to Presbyters especially since it is extended not only to Ordination of Elders but also to Rebuking with Authority to the Correction of Offenders with the Rod of Excommunication chap. 2.15 To Admonish Hereticks and to Reject them from Communion of the Church if obstinat chap. 3.10 From all which the Dr. concluds his Apostolat in the Church of Crete to be the same that the first Apostles themselves had in the several Churches planted by them I Answer 1. The Dr. doth nothing but here again beg the Question and argue ex ignoratione elenchi and this one point being but supposed That the Office of Apostles and Evangelists was Extraordinary and we may justly suppose it having above made it good this Arguing appears mere puerile Sophistry But 2. To come more closly to the Drs. Arguing As for the laying on of Hands in Ordination we have told him That it is a Presbyterian Act competent to mere Presbyters And therefore neither Timothy nor Titus could have a Sole or Episcopal Authority therein unless the Dr. will make the Scripture inconsistent with it self Next as for his Authority in his Rebuking and Censures supposed in these Directions I answer That neither can this be Titus's sole Prerogative For either it is meant of a private Rebuke and this every Christian hath Authority in thou shalt in any wise Rebuke thy Neighbour and not suffer Sin upon him Levit. 19.17 or of a Ministerial Rebuke and this is competent to every Minister of the Word Isa. 58.1 2 Tim. 4.1 2. Tit. 1.13 2 Sam. 12.7 And besides Institutions and Reproofs of Church Officers will not prove a fixed Episcopal Power Prophets Rebuked but had no Jurisdiction over Priests nor Paul over Peter tho he reproved him Moreover we find the Authority to receive Accusations and to Correct Delinquents by Reproofs and Censures competent to the Juridical Courts and Church Mat. 18.16 17. 1 Cor. 5.4 5. Gal. 6.1 2. 1 Thess. 5.12 In which places a judicial Rebuke and Admonition is attributed to the Juridical Court of Pastors not to one Prelat not uni but unitati 3. As for the Drs. Notion of a supposed existence of Elders in that Church who had no power of Ordination else this Prescription which the Apostle gives Titus to Ordain had been fruitless and an Invasion of their Power in the Drs. Judgment I deny his Consequence as having no twist of a Connection For 1. Upon supposition of Apostles or Evangelists extraordinary Offices Pauls instructing Titus and his Authority in Ordination thereupon was a power and Authority Cumulative unto but not Privative of the Ordinary Officers and Elders their standing and ordinary Authority herein It being certain that this Authority of Apostles and Evangelists as is above described could not bevoided whatever advance of Gospel Ordinances there was in Churches these extraordinary Officers had still their Authority and Inspection vigent I suppose the Apostle Paul had in the presence of Titus the Bishop of Crete in the Drs. sense ordained Ministers or Elders in this Church will he own the consequence that this did nullify Titus's Authority herein as Bishop Surely not And thus he must acknowledg our Plea to be clear as to the reserved Authority of Pastors or Elderships notwithstanding of the Apostolical Prescriptions instanced 2. Elders once ordained its true have power to ordain Elders yet the bene esse did call for the Inspection and Direction of such highly gifted and extraordinary Officers as Evangelists and their interposed Authority in that infant-state of the Church wherein Apostolick Precepts and Rules in reference to Government were to be delivered to the Churches and practised accordingly And in a word the Dr. neither hath nor can prove that Titus did ordain here alone or solely perform any other authoritative Act where Elders were present and the Churches reduced to an Organick Mould and Form which is the consentient Judgment of sound Protestant Divines Judicious Calvin upon the place will tell him That Titus here acted only as a President or Moderator which is clearly evinced from the Authority and Power of Elderships asserted in Scripture And we may retort upon the Dr. thus If neither Apostles nor Evangelists extraordinary and highly gifted Officers did exercise their Power to the prejudice of standing Elderships or juridical Courts of Pastors much less ought any ordinary Church Officer arrogat such a Dominion and Authority over the Courts of Christ and Judicatories of His Church when the Office of Apostles and Evangelists is ceased I need not here stand further to tell the Dr. That the power of
according to Truth he doth consequently assert the Drs pleading for the Bishops as succeedanous Apostles and as holding and having derived unto them their entire Office to be not according to Truth So that he did not well to raise this Ghost As for the Storie or Fable of the Prince of Edessa which the Dr. next presents out of Eusebius to whom he tells us that Thaddeus was sent by St. Thomas and called an Apostle by Eusebius His Denomination as it is of it self of no weight to prove the Drs assertion as is clear in the like instances So this is so generally acknowledged to be a Fable and Eusebius thereupon so Censured by Judicious Divines that the Doctor hath been far to seek for his proofs when catching up so pityful stuff as this And thus we proceed to the Drs next Proofs CHAP. III. The Dr's Third Argument considered taken from an alledged punctual conformity of the Primitive Church to Christs Institution and the Apostolick Practice in Point of Episcopacy THE Dr's Third great Proof for the Divine Right of Episcopacy isâ—drawn from the punctual and universal Conformity as he calls it of the Primitive Church to this supposed Institution of our Saviour and the Practice of the Holy Apostles in this Matter But if the Dr's Proof of a Conformity be no better than his Proof of this supposed Institution and Practice of our Saviour and his Apostles and amount to no more than what he has made appear upon these Points we need not fear his Proof However before I engage the Dr. upon this head and examin his Proofs there are two things I would premise as that which the Dr. is obliged to prove 1. That the Office of Apostolat in its entire Nature as Institut by our Saviour and for its proper ends exprest in Scripture was transmitted by the Apostles unto the Church as a standing Office to continue till the end of Time And 2 That the Primitive Church and in an Universal consent and Practice did homologat this Institution and Embrace the same And when the Dr. hath proved both these erit mihi magnus Apollo and will far outstrip his Fellows whoever have pleaded in this Cause And if he fall short of his proof of either or both he losses his labour Before the Dr. come directly to his Proof he moves an Objection That our Saviour did Institut the Superior Order of Twelve Apostles to preside over the rest of the Church Officers yet with an extraordinary Commission which he did not intend they should derive down to the Church as a Perpetual Model of Government but was limited to the persons of the Apostles and to expire with them That the formal Office of Apostolat in its Nature and ends as delineat in Scripture did expire with the Apostles themselves is the consentient judgment of Protestant Divines The Dr. says this is an Objection of Adversaries and indeed if he account such his Adversaries as assert this he has entered the Lists with a strong party who probably will prove too hard for him Well What is his Answer to this Objection He Tells us That this Office was not Limited to the Persons of Apostles since he has proved that they derived it to others which had it been appropriat to their Persons they could not have done without violating their Trust and exceeding the bounds of their Commission How the Dr. hath proved the derivation of the Apostolat by the Persons of the Apostles to other Succeeding Apostles we have seen above and do refer the Reader to the premised discoveries of the utter insufficiency of his Proof this way And indeed the derivation of the Apostolat to Successors could not have been done without violating their Trust and exceeding the limits of their Commission Their Commission being to Disciple and Teach all Nations to found the Gospel Church and Plant the Gospel Ordinances therein and that with an infallible directive Power as living Oracles and immediat Ambassadors of the King of Saints So that the attempting to Substitut Successors in this work and Office had been both an unfaithful over-stretch of their Commission as contrar to its Nature and end and an endeavouring of that which was impossible unless he will say that the Work of laying the Churches Foundation and delivering our Lords mind as to the Doctrin Worship Disciplin and Government thereof is a work that could be twice done Which as it repugns to the common sense of all men so to the many Precepts delivered to the Churches anent holding fast the received Ordinances and contending for the Faith once delivered to the Saints and building upon that Holy Faith and Foundation laid by the Apostles Nay further it doth evidently appear that the Apostles exercising themselves and deriving to others such an Episcopal Primacy as the Dr pleads for had been a gross impeachment of their Faithfulness in the Execution of their Trust. 1. In their exercising and transmitting a Power in its very Nature distinct from what our Lord allowed and enjoyned them Viz. A Lordly Dominion not a Ministerial Service and Stewardship only which as we have heard the Apostle Paul disown the one and assert the other so we find the express and personal Prescription of our Blessed Lord in point of this Nature of their Power The Dr. will not disown that the Prelats he pleads for and as he pretends exemplified in the Apostolick Office have both the Name and thing of a Lordly Dominion yea and that not in Spirituals only in which respect they own the Designation and Character of Spiritual Lords but likewise a Lordship and Peerage in Civil Government and such a Dominion as Princes of the Gentiles exercise And that our Blessed Lord did expresly Discharg this to his Apostles As also that the Apostle Peter in his Masters Name discharges a Lording over Gods Heritage or Church or the Clâ—rgey as the Greek word with some will sound I suppose the Dr. will not deny or if he do the Proof is very easie and evident 2. Had the Apostles exercised or derived to Successors such an Episcopacy as the Dr. pleads for they should have unfaithfully in their own persons straitned the Apostolick inspection and carryed an Office incompatible with it unless the Dr. will undertake to reconcile contradictions he cannot deny this For as Apostles their Ministry was of an unfixed indefinit Universal Nature As Prelats they behoved to be fixed to such and such Posts so that thus they should have unfaithfully torn out a part of their Commission in exercising an ordinary Ministry in particular Diocesses whereas their Commission was to exercise an extraordinary unfixed Ministry towards all the Churches planted and to be planted Again in transmitting such a Prelacy to others their practice should have contradicted their Prescriptions in Point of Church Government and the Offices and Officers thereof wherein there is not the least Intimation of such an Officer nor any Rules given for either the Qualifications or
parts of him are now Extent As for the Catalogues of Succession which the Dr. mentions we have heard how shattered they are and inconsistent with themselves and Censured consequently by the Learned as deserving no Credit Next as we have heard out of Iunius the Ground of this fancied Succession Viz That the most Eminent Ministers for Moral Respects found in Church Records were insert to fill up these spurious Catalogues and termed Bishops in conformity to the times wherein this distinguishing Name and Office obtained tho they were mere Presbyters and for most part contemporary one with another So we have from the same Iunius made appear what the design was of these Catalogue-drawers Viz. To prove against Hereticks that the Christian Church had retained the Seed of the true Doctrin and the traduces Apostolici Seminis as it was called but not to point out or assert a Succession of our Dr's supposed Hierarchical Prelats And therefore in the Third place the Dr. says nothing to the purpose unless he can prove that by Bishops they meant the Prelats of his cut and Mould with such an absolute Apostolick Authority as he suggests which untill he make good he does but â—eaâ— the Air and â—egg the Question For since the Fathers are found to use the Names of Bishop and Presbyter indifferently as the Prelatisâ—â— themselves acknowledg it is palpably absurd and Sophistical Reasoning to conclud from the bare Name and Title of Bishop which the Fathers make use of their assertion of the Prelatical Office which the Dr. pretends The Folly of his reasoning then appears by this irrefragable Reason that we find the Fathers calling such persons Presbyters whom he imagins Bishops in his Sense Irenaeus in his Epistle to Victor Cited by Euseb. lib. 5. Cap. 23. calls Anicetus Pius Higinus Telesphorus Xistus Presbyters of the Church of Rome Presbyteri illi qui te praecesserunt the Presbyters that went before thee Thus also he expresses himself Nec Polycarpus Aniceto suasit ut servaret qui sibi Presbyterorum quibus successerat consuetudinem servandum esse dicebat Tertullian also Apol. Cap. 39. calls the Presidents of the Churches Seniores or Presbyters when he saith Praesident probati quique Seniores For what the Dr. adds of Irenaeus his seeing Polycarp and hearing him discourse of Iohn the Apostle who affirms he could reckon up the Bishops Ordained by the Apostles to his own times reckoning Eleven from Linus to whom he says Peter â—and Paul delivered the Episcopal Power of Governing the Church It is Answered That this is abundantly obviat by what is now said of the promiscuous use of the Names of Bishop and Presbyter and the intendment of the Fathers in such recitations Yea and from Irenaeus himself convict of Folly in that he ascribes the same Authority to Presbyters lib 4 Cap. 4.3 qua propter iis qui in Ecclesia sunt Presbyteris obedire opportet his qui successionem habent ab Apostolis sicut ostendimus qui cum Episcopatus successione charisma veritatis certum secundum placitum patris acceperunt Reliquos vero qui absistunt a principali successione quocunque loco colliguntur suspectos habere vel quasi haereticos malae sententiae vel quasi scindentes elatos sibi placentes c. Thus also lib. 4. Cap 44. he expresseth himself ab omnibus talibus absistere opportet adhaerere vero his qui Apostolorum sicut diximus Doctrinam custodiunt eum Presbyterii ordine sermonem sanum conversationem sine offensa praestant ad Informationem correctionem aliorum From which Passages of Irenaeus the Authors of the Appendix before mentioned do infer 1. That Presbyters were called and owned by him as Successors of the Apostles And I may add that if called so by the Fathers the terming of Prelats Successors of the Apostles is of no weight to prove the Dr's design 2 dly That they are also called Bishops 3 dly That the Apostolick Doctrin is Derived from the Apostles by their Succession 4 ly That there is nothing said of Bishops in the former place of Irenaeus which is not said of Presbyters and therefore such places cannot prove that the Apostles Constitut in the Churches Bishops distinct from Presbyters The Dr's two Countreymen Dr. Reynolds against Hart Chap. 2. and Dr. Whittaker de Pontificatu quaest 2. Cap. 15. have long since informed him of the Fathers improper use of the word Bishop when applyed to Apostles and the unsuitable absurd appropriating such an Office unto them In a word in the forementioned Appendix the pretended Succession of Bishops from the Apostles is fully baffled from several Grounds 1. The Homonymie of the Word Bishop these of the first and later times being of a different Mould as to their Office and Power the later being Diocesian the first not so since the Church was first governed by the common Council of Presbyters and the Succession being drawn from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the First Ordained Minister as among the Athenians there were nine Archontes or Chief Rulers equal in Power and Authority yet the Succession of Governours there was derived from one who was the Chief 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to diminish the Authority of the rest sed ut minus impedita esset temporum enumeratio as Iunius expresses it and for the same end was the Succession in these Catalogues drawn from the first Ordained Minister or the present Moderator and President 2 ly That the Catalogues the nearer they come to the Apostles times runs in the greater confusion and uncertainty and contradicts one another some calling Clement the first Bishop after Peter some the third and the intricacies about the Order of Succession in Linus Anacletus Clemens and another called Cletus are inextricable Some as we have above made appear calling Titus Bishop some Archbishop of Crete some Bishop of Dalmatia Timothy and the Apostle Iohn are by some said to be Bishops of Ephesus at the same time Thus also Polycarp is said by some to be the First Bishop of Smyrna by others to Succeed one Bucolus and another affirms that Aristo was Prior to both Some say that Alexandria had but one Bishop and other Cities Two others that there was but one Bishop of one City at the same time What uncertainty and contradiction is here Iunius resolves the doubt Controv. lib. 2 Cap. 5 Not. 15. viz. That these or some of these were Presbyters Ruling the Church in common but the following Ages fancying to themselves such Bishops as had then obtained in the Church fell into the Snares of Tradition supposing according to the custome of their own times that there could be but one Bishop in one Church at once which saith he is quite cross to the Apostolical times 3 ly Upon the former grounds and in correspondence to this account of Iunius they do inferr That these Authors make the Catalogues speak according to the language of
Cor. 3. Whittaker also will tell the Dr. that this was a Remedy worse than the disease The Dr. adds to confirm his Sense of Jerom's Words that Jerom in his Book De Eccles. Script shews that after the Lord's Ascension James was Ordained by the Apostles Bishop of Jerusalem Timothy by Paul Bishop of Ephesus Titus of Crete Polycarp of Smyrna So that he must either mean an Apostolick Decree or else he must contradict himself Ans. Not to detain the Dr. to prove this Book to be Jerom's which some hold to be spurious this is easily removed by what we have above offered and even from Whittaker of the Fathers general improper ambiguous Speech of Bishops and their various use of this epithet terming such Persons who did for some time Officiat in a place whether extraordinary Officers or ordinary the Bishops thereof after the Denomination and custom which had then obtained whereof instances have been above exhibited Jerom speaking of the Alexandrian Succession says the Presbyters chused out one to preside a Marco Evangelista and terming Mark thus not meerly upon the account of his being a Writer of the Gospel which is the strictest acceptation but in the Judgment of those best acquaint with his Writings an Evangelist as a transient unfixed Preacher of the Gospel he must needs account Timothy and Titus of the same Office And therefore not Bishops in a formal Sense nor set up in such a manner and for such an end which were Cross to their Office as I have above made good Besides that it seems odd and inconsistent with common Sense that immediatly after the Lords Ascension such Persons were set up in the Office and Character specified and cross to this whole Testimony of Jerom For thus there could be no time for Presbyters governing by common counsel nor the Schism to grow up thereupon both which Jerom's Testimonies does suppose in distinct Periods of time as we heard Iunius observe So that the Dr. speaks very bluntly and inconsideratly when he tells us That either Ierom must mean a Decree Apostolick immediatly after our Lord's Ascension or else expresly contradict himself This Alternative of the Dr's I say is pityful inadvertency For should Ierom speak of such an Apostolick Decree as he imputes to him he must needs directly contradict himself in Asserting the Churches Government to have been for a time communi consilio Presbyterorum And a Schism growing thereupon For in the Dr's Sense there was never such a Government or an occasion of Schism existent Besides That this Gloss of the Dr's makes Ierom say that the Apostles changed the Divine appointment to make way for an human form For Jerom holds the Government by common Council of Presbyters to be founded upon Divine Institution and that which Succeeded upon human Custom only The Dr. therefore and all else who would accord Jerom's Testimony with what he here Cites must understand his words in the sense I have offered which as is said is the Sense and Judgment of famous Protestant Divines The Dr's Fifth exception is That had this change of the Government from Presbyterian to Episcopal been in very deed it must either have been made by the Apostles or thereafter If we say by the Apostles its strange there is no mention of it in Scripture But to this the Answer is easie and ready that we own no such Sense of Jerom's words nor can they admit the same as I have already made good Well but the Dr. pushes us with the other horn of his Dilemma viz. That if we say it was made after the Apostles or about the year 140 how comes it that such a Decree relative to an Universal Change of the Government from one kind to another is not mentioned in Ecclesiastick Antiquity There being no such Decree heard of and Clemens Ignatius Hegesippus Irenaeus Dionysius of Corinth who lived in that Period are so far from taking notice of this that they maintain the uninterrupted Succession of Bishops from the Apostles I answer this other push and Horn of the Dr's Dilemma is as far from harming us as the other For it is grounded upon the Dr's own groundless fancie and distorted Sense of Jerom's words as if by toto orbe decretum he had meant a formal general Decree of a Council Which phantastick conceit several Learned Divines have refuted from the Tenor and Scope of Jerom's words Jerom says prospiciente Concilio toto orbe decretum not in any formed Council either in the Apostles time or afterward but he means when through the World it was said among the People I am of Paul c. postquam alii Corinthiorum more Dementati in partes discerptae sunt as Blondel expresses and expounds it it was Decreed among the People or in and among particular Churches through the whole World Decreed through the whole World is all one with by the whole World which is distributively to be taken Jerom's words evince this For the Council's Decree representing the whole World would have been all at once but Jerom says this change came not in simul semel but paulatim by degrees and that the after Prostasie came in Consuetudine or by custom which points at a gradual comming in Thus we have seen the Dr's fancied absurdity evanish I might add that the Churches speedy defection from the Apostolick Purity and Institutions in point of Government will not appear strange to any who considers Scripture Instances of as great and more speedy Defections Witness that of Israel's worshiping the Golden Calf so shortly after the Promulgation of the Law And the early workings of the Mysterie of iniquity in the New Testament Church and affectation of Episcopal Primacy in the Apostle John's time c. Of which already For what he adds of the Testimonies of Authors as to the Succession of Bishops from Apostles at Rome Jerusalem c. we have already discovered fully what a mean and chattered proof this is and that the pretended Succession is lyable to unanswerable exceptions and terminating in Apostles or Evangelists whose Office is extraordinary and expired the fabulous vanity thereof is in this convincingly apparent The Dr. tells us That Irenaeus while at Rome might as well know Peters Successors there as we may know who succeeded Bishop Whitgift in the Chair of Canterbury he being no further distant from the one than we from the other But truly were there no greater Certainty of the one than of the other I should confidently Challenge that Matter of Fact as Fabulous And had that Chair had no other Successors of Whitgift than the first Pastors or Bishops of Rome it had been an empty Chair And were there as great Uncertainty of an Arch-Bishop Whitgift at Canterbury and as many famous Contradictors of this Matter of Fact and of his Successors as in this case of Rome the Succession would merit no Mans Belief For the Dr's Assertion of the Clearness of Ierusalem and Romes Successions
which he says is as clear as any thing in Ecclesiastick History he therein crosses the Judgment of Learned Protestants who have made the contrary appear as is above evinced The Accounts of this supposed Succession being Contradictory one to another and sometimes Persons Contemporary made Succedaneous therein yea and the very Name and Office of Persons designed being of a various and different Nature and Signification some of these pretended succeeding Bishops being mere Presbyters But says the Doctor who will question an ancient Monarchy because of some Defect of the Historical Accounts of its Succession I answer The Original of the Monarchy being clear in History and also the Successors of the first in Point of an Historical Faith this will not be questioned And when the Dr. shal let us see the Bishops of his Mould set up by the Apostles and present to us the Scripture Escutchions of their Power together with clear Historical Accounts of their first Successors accordingly we shal admit his paralell Argument else it is a mere non sequitur The Dr. in the next place tells us That the Story of Jerom's Universal Decree being Unattested and Contradictory to all Antiquity it must needs be lookt upon as a mere Figment of his Fancy But from what is said its evident that the Dr. instead of Impugning the Decree which Jeroms Testimony speaks of has been in all that is premised but Fighting with his own Shadow and a Figment of his oâ—n Fancy and has never touched his Meaning and Scope nor has shown any much less all Antiquity against what Jerom asserts The Dr. demands an Instance of any Church of another Form of Government than Episcopacy Which Demand he might have found sufficiently answered by Presbyterian Writers who have made appear that the first Apostolick Churches were Governed Presbyterially The Authors of the Jus Divinum Regim Eccles. have long since exhibit clear Scripture Proofs of this which the Dr. should have Answered before he had made such a Challenge Besides the Multitud of Fathers who maintain the Identity of Bishops and Presbyters will go far in this Proof And if Blondels Demonstration from Antiquity Apol. Sect. 3. P. 308. c. that Bishops came not in till the year 140. hold good surely all the existent Churches in that Period of Time are so many Instances of such a Government And for this Church of Scotland we have its first Presbyterian Government attested by Iohan. Major de gest Scot. Lib 2 Fordons Scotochron Lib 3 cap 8 Blond Sect 3. That from the year 79. till 430. it was Governed by Presbyters without Bishops and that in that year the Bishop of Rome sent Palladius as our first Bishop So that we had our Union to the See of Rome together with Prelacy We come now to the Dr's last Exception to this Testimony of Ierom wherein he reposes great Confidence Ushering it in with an especially Considering Well what is that under his Consideration the Dr. will Amuse us with and Arrest our Thoughts upon This Conceit saith he reflects odiously upon the Wisdom of our Saviour and his Apostles in Devolving the Government upon Presbyters common Counsel which was the Occasion of sundry Schisms and Divisions for Removal of which the Church found it needful to dissolve those Presbytries and introduce Episcopacy in their Room But the Doctor might have found this his Conceit and Notion long since removed and that his supposed Reflection depends not upon any Words of Ierom. Ierom says That Diaboli Instinctu by the Devils Instinct there fell Divisions and Factions one saying I am of Paul and another I am of Apollo and that thereupon this Remedy of setting up fixed Presidents was fallen upon Which the Learned Whittaker has told the Dr was a Remedy worse than the Disease And Ierom himself distinguishes this Humane Custom from the Divine Institution Now where is the Dr's Consequence Because Jerom says that for preventing Schisms at that time the Government was changed doth he therefore charge this upon the Apostles Government or Christs Institution He may as well say that a Mans asserting Corruptions to be in the Church will inferr his imputing them to the Ordinances Was there not Discord among the Apostles under Christs own immediat Government But did this Discord or the Record thereof in Scripture reflect on His Holy Government Paul and Barnabas divided and parted asunder but doth Luke in Recording this charge it upon the Apostolick Government To make the Folly of the Dr's Inference yet further to appear let these three things be considered 1. He confesses that Jerom asserts that the Apostolick Government of Presbyterian Parity was the Occasion only of these Schisms Therefore say I he makes it not the Cause If the Dr. assert this he will pitifully expose his Learning in not distinguishing these things which are so obviously distinguishable and reflect upon our Saviour in saying he came not to send Peace but a Sword and Division to kindle Fire upon the Earth to set a Man at Variance against his Father and to make those of a Man 's own House his Enemies as if His Holy Doctrin were the Cause of these Evils Paul tells us that his Corruption and Sin took Occasion from the Commandment and was irritat by the Law but prevents so gross a Mistake as to suppose any Imputation upon the Holy Law thereby Is the Law sin saith he God forbid He abhorrs the Consequence as absurd and blasphemous 2. The Dr. holds that Jerom asserts The Church found it necessary upon this Occasion to change the first Government by the Common Counsel of Presbyters and as he expresses it to Dissolve Presbytries and Introduce Episcopacy Wherein he abuses Ierom and pitifully Wire-draws his Words offering a mere Distortion of them For 1. Ierom speaks only as is above cleared of an Innovating Custom growing up by Degrees not of a Government introduced by the whole Church upon Ground of Necessity 2. He makes Ierom assert that upon the first Introduction of this Custom Presbytries were wholly dissolved which is most cross to Ieroms Meaning For even in his own time long after the first Origine of this Custom he says quid facit c. what doth the Bishop except Ordination which the Presbytrie doth not So that in the first Introduction of this Episcopus Praeses Ierom could far less suppose a Dissolution of Presbytries or total Abolishing of their Authority as the Dr. foolishly suggests but only such a fixed President or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who as in that Capacity had a Deference and the Care committed to him but not so as wholly to exclud Presbyters Decisive Suffrage Again in the 3 d. place what ever may be said of this after-Practice and Frame of Government Ierom expresly denies a Divine Right or Ius to it and distinguishes it from the Truth of the Divine Appointment which first took place So that tho we should grant to the Dr that in Ierom's
Divines For further clearing this let us hear the Belgick Divines upon the Text To the Angel i. e. to the Overseer Inspector or Pastor of the Church This is set down here in the Singular Number either in regard of their whole Colledg as Mal. 2.7 Under the Name of Angel in the Singular the whole Colledg of Priests was to be understood or because that some one had the Presidency among them in Order by whom it was to be communicat to the rest as appears by Act. 20.17 28. That there were more Elders or Overseers in this Church of Ephesus whom Paul charges in his last Farewel to take heed to themselves and to the whole Flock over which the Holy Ghost had made them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Overseers for to Feed the Flock So that it is groundless from hence to inferr an Episcopal Authority of one person above the rest For the verry matter it self written here to the Angel of the Church is Written for a warning to the whole Church as appears by v. 7. here and above Chap. 1.11 The English Divines the Authors of Part Second Annot. going under the Name of Pool thus sense that Passage Rev. 2.1 To the Angel it appears from Act. 20.17 That there were more Ministers there than one but they were all Angels and from the oneness of their business they are called one Angel And upon Chap. 1.20 they tell us That certain it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies no more than is commmon to all Ministers viz. to be Gods Messengers and move upon his errands That we are to understand here the Doctors Pastors and Ministers of the Church is the sense and Judgment of Cluverus Dr. Lightfoot Cluverus takes notice that the Change of the Number v. 10.19 Argues that the Epistle is not directed to one Person And Dr. Lightfoot shews that this Tittle is with allusion to that of the Minister of the Synagogue whose Office was publickly to read and expound the Prophets unto the People as these Ministers were to Read these Epistles in the publick Congregation Thus also Piscator understands the whole Pastors of the Church From whence and from many others which might be added it is evident 1. That the collective Sense of the word Angel is Judged by them consonant to Scripture and to the Scope of the Epistles 2 ly That even supposing some speciality in the Address to one person this doth import a simple Presidency only especially in the sense of the Belgick Divines and that they do intirely join with us in the Grounds we have offered against the Dr's supposition of an Hierarchical Bishop and particularly from this that the Angel is sometimes addressed in the Plural That Ground which the Belgick Divines and others insist upon taken from the Matter of the Epistles is important and that our Lord addresses to all the Angels of the Church as concerning them Rev. 1.11 Write saith he to the Churches of Ephesus Smyrna c. And at the close of every Epistle Hear what the Spirit saith to the Churches And therefore when it is said I know thy Works c. this thou hast c. We must understand the whole Company of Ministers and the whole Church because the punishment or reward is proposed to the whole And the Dr. will not say that for the sin of one Bishop the Gospel is to be removed when other Ministers and the Church it self is free from his evils The Dr. alledges That the Angel is alwise addrest in the singular number And to that which is adduced to prove his being addrest in the Plural he Answers That in these Passages he writes not only to the Bishops personally but to the People under their Government and inspection so he understands that of Chap. 2.10 The Devil shall cast some of you into Prison paralelling it with v. 13. Antipas slain among you and v. 23. And all the Churches shall know c. But first not to stand upon the Drs. begging the Question in a supposition cross to his scope the paralells are not every way alike When the Lord says all the Churches and slain among you c. the Scope and Mould of these expressions makes it evident that both Ministers and People are spoken of But when immediatly after addressing the Angel in the Singular he adds the Devil shall cast some of you into Prison changing the Singular Angel into a Plural it appears that the Ministers are more directly included as the adduced paralel 1 Tim. 2.15 Discovers But not to insist upon this In the next place the folly and inconsistency of his gloss and discourse in this Answer is several ways apparent For First He will have these Passages I know thy works I have some what against thee c. addrest Singlely to the Angel From the singularity of which Adress he collects the Bishop's single and absolute Authority over these Churches But I pray what Sense will the Dr. make of this Will he say our Lord knew the Works only of one single Bishop of no Ministers else That one Bishop Laboured at Ephesus none else That one Bishop at Ephesus fell from his first Love no Church Officers else A pityful imputation the Dr. puts thus upon Timothy the supposed Bishop of Ephesus in staging him as the only Apostat of the Church The same may be applyed to his other Instances I have a few things against thee Viz one Bishop no Ministers else Remember whence thou art fallen viz. The Bishop fallen only none else Repent and do thy First Works this only addrest to the Bishop none else concerned in this Duty but his Lordship If he say that these things are spoken to the Bishop as chiefly concerned and interested Then besides his begging the Question he losses his Plea and quite ruins all his Pleading from a supposed singularity of the Address to conclud the singularity of the person Addressed And thus including Ministers as concerned and interested in the prescriptions in point of Government he cuts the Wind-Pipe of his grand Topick and notion here But Secondly we see when he is forc't to acknowledg from the Plural Mould of the Address that more than the Bishop are spoken to he gives us a fair acknowledgment in these terms That the Bishops are not only written to Personally but also the People under their Government and inspection But I pray why not also Ministers and Pastors also bespoken as well as the People The Dr. asserting That both Clergy and Laity are under the Bishop's inspection Aâ—d it being supposible that in these Churches especially at Ephesus there was at this time a Colledge of Pastors How come the Dr. when he supposes the Address to overstretch the person of the Bishop and to includ more to assert That it reaches the People only and not to the Pastors also This I must confess is odd Sense in Divinity in these great Evangelistick Precepts and Reprensions the Lord Addresses not solely the Bishop
Heresie and were to be Received in the Church at Rome in the time of Cornelius Cyprian tells us Epist. 6. compared with 46. they came before the Presbytrie and Confessing their Sins were Received Now if Presbyters had such Authority and the Episcopal Power was of this Nature and thus Limited let any Judg how the Dr's Assertion can subsist viz That in Judicatories Pastors had no decisive suffrage For the Dr's after-discourse P. 436. anent the Civil Soveraigns Decrees in case of a supposed interfeiring with the Churches Legislative Power as he calls it I shall not it being some what out of our way much digress in examining the same tho I judg it very lax and liable to considerable exceptions yea and hardly reconcilable with it self or sound sense and Divinity The Dr. holds That the Churches Legislative Power cannot reach to controll the Civil Decrees And yet holds That these Decrees cannot countermand Gods Laws Now the Dr. will not say that the Churches Legislative Power is not founded upon and Authorised by Gods Laws nay he positively asserts that it is He adds That next to the Laws of God the Soveraigns Laws are to be obeyed And thus makes the Law of God the overruling Law the Regula Regulans and paramount to those of the Soveraign And therefore by good consequence from this Assertion the Churches Legislative Power in exhibiting and declaring Gods Laws must likewise be thus Paramount thereunto and first obeyed Especially if he stand to that instance of his Act. 15. as exhibiting the Plat-form and Standart of Church Laws wherein the enacted Canon and Decree is said to be the mind of the Holy Ghost and thus a Divine Law the Authority of God being thereto interponed Yet in the very next Words he lays down this Assertion That next to the Laws of the Soveraign the Laws of the Church are to be obeyed And so here these Civil Laws are set in an higher Sphere and made Paramount to all Church Laws and this without any exception or Limitation whether they be consonant to the Divine Law or not or any Limitation of Consonancy to the Divine Law in the Laws of the Church The person who will reconcile and soudder these must in my apprehension be better skill'd than all Vulcan's Gimmerers and no doubt better seen in logical Rules and subtilties than I. So much for the Dr's First Prerogative of a Bishop as distinct from a Presbyter in the Power Legislative and of making Canons The Second Peculiar Ministry and Prerogative of the Bishop above Presbyters the Dr. tells us is To Consecrat and Ordain to Ecclesiastick Offices Thereafter the Dr. spends much discourse upon Christs Mission of the Twelve Apostles as the Father sent him including a Power of Ordination of others which he Confirms by Luk. 24.33.36 Mark 16.14 Matth. 28.16 Which Commission he tells us was transferred Originally upon the Apostolick Order So that Ecclesiastick Commissions were either given by the hands of these First Apostles or by such Secondary Apostles as were by them admitted into Apostolick Orders and these Secondary Apostles were the same with Bishops Ans. We need not spend time in resuming what is said already in Answer to this There 's no doubt but our Lord gave a Power of Mission and of Ordaining Ministers to His Twelve Apostles A Power to Plant Churches through the World and a Gospel Ministry and Ordinances in them But that by vertue of this their Mission they were to transferr their Apostolick Office and Authority to ordinary Succeeding Officers is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Quaesitum or Question which the Dr. still beggs and supposes but will never be able to prove from either the Nature and intendment of their Mission or the Power and Authority of Succeeding Officers whom they Ordained as we have above evinced The Dr's Proofs are pitifully claudicant he tells us That tho the whole Disciples were present the Apostles only Imposed hands upon the Seven Deacons Act. 6. And why not The Authoritative Imposition of Hands in Ordination is no doubt proper to Ecclesiastick Officers not to the People but where were the Succedaneous Bishops here who had solely this Power tho Ministers were present The Dr. has let us see no shaddow of this from the Text. He next tells us of Paul and Barnabas Ordaining Elders in Antioch Iconium and Lystra A mighty proof The Apostles in planting Churches ordained Ministers in them Ergo Suceedaneous Bishops have an Apostolick Authority of Ordaining derived to them solely as their peculiar Prerogative above Pastors This Consequence is denyed If the Dr. own these Elders for Pastors it should seem they had an Ordaining Power else the Apostles settled these Churches in a very mank frame and lame posture and wanting the Essentials of an Organick Church If the Dr. allow them an Ordaining Power he crosses the Scope of a proof of Succeedaneous Bishops with Power of Ordination set up by the Apostles since thus he ascribes it unto Pastors And if he deny it he is liable also to the same absurdity and that mentioned above and will cross his Notion of the Bishops Office ascribed to the Elders of Ierusalem who mett with the Apostles in that Council Act. 15. Besides if the Dr. put an Episcopal Mitre upon these Pastors or Elders and make them Bishops in his Sense it is very odd that among these little new gathered Churches such highly Authorized Diocesan Prelats were set up before any Pastors for Feeding with the Word and Doctrin For discovering the folly of which Gloss and Assertion I dare appeal to the Current of Interpreters Or if the Dr. imagin the strength of his Proof to ly in this that these Officers were Ordained by Apostles solely he should know that as we all allow an extraordinary Power in Apostles in Churches not yet Constitut not competent to Ordinary Officers so his Assertion is anent an ordinary Power of Succeedaneous or Secondary Apostles as he calls them as sole and singular in Ordination But the Dr. finds a Difficulty in his Way viz. That Paul and Barnabas were ordained Apostles of the Gentiles by certain Prophets and Teachers in Antioch Act. 13.1 2. To which he makes this Return That these Prophets and Teachers had no doubt received the Apostolick Character being ordained by the Apostles Bishops of Syria For otherwise saith he how could they have derived it And this Notion the Dr. reposes such Confidence in that he tells us There is no doubt but they had this Character But truly whether the Insipid Folly of the Objection or of the Return here made unto it be greater is a Question to me First That Paul and Barnabas were at this time and in this Action ordained Apostles of the Gentiles I believe few if ever any except the Dr did imagin I had always thought that it is evident to any who reads the Account and Story of Pauls Conversion and Call to the Apostleship by the Lord from Heaven that when
Scandals as also the proper Subject of the Keyes and Iurisdictional Power and of that Power in special which is called Critick The Dr. holds That Christ here established a Iurisdiction in the Church he also acknowledges That the Church here meant hath Power of Authoritative Admonition and the Binding and Loosing Power since he holds it to be the same with that Binding and Loosing Authority which our Lord promises to Ratifie in Heaven Iohn 20.23 Matth. 16.19 He understands by this Jurisdiction this Authority and Exercise of the Keyes pointed at in these Paralells Nay he acknowledges P. 443. That in the Forecited Passage Matth. 18. our Lord institut the Power of Censuring And I need not tell him that Words of Institution of any Ordinance are the proper Standart and Measure thereof and the Pattern shewed upon the Mount Now what is meant by the Church the proper Subject of the Keyes in the Dr's Sense and Pleading is the Question The Dr. will not say it is the Political Magistrat as some have alledged for he holds That our Lord spoke this to his Church as a distinct Society and having distinct Officers from the Kingdoms of the World And whereas some have alledged that we are to understand this Church of a Iewish Sanehedrin the Dr in the whole Strain and Scope of his Discourse disownes this for he asserts That in this Text our Lord is speaking to the Christian Church and establishing a Spiritual Jurisdiction therein Neither can he understand by the Church the whole Collective Body according to the general Notion of the Word for the Dr in the Strain of his Discourse makes this Power and Authority peculiar and proper to Church Officers as is evident in his Paralells above-rehearsed and the Church Representative to be the proper Subject of that Jurisdictional Power here enjoyned Now all this being evident in his own Pleading since the proper Subject of this Power is by our Lord exprest who knew best how to express it by the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Church I would fain know by what Warrand the Dr. can can make this Term peculiar to one single Person viz. a Bishop so as it must be holden to express his sole Prerogative Or where will he shew or make it appear that in any Greek Author Sacred or Prophane the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes one single Person If he say that by the Church the Community of Church Rulers or Bishops is to be understood viz. that all Bishops in common and every Bishop apart hath this Power and Authority I Answer this understood of Scripture Bishops or Church Officers in general and of such Church Officers of particular Collegiat Churches is easily accorded But if he mean of his Hierarchical Bishops in Bulk and of every one of such a part he both Beggs the Question and Crosses the Scope of the Place For 1. Howsoever we take the Term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Church whether for the Church Universal to whom Officers and a Government is given immediatly or for particular Churches to whom in a mediat Sense the same Government and Charge is given we must of necessity understand it to be given to such parts of this whole as do come under the Denomination and partake of the Nature of a Church and according to the Dr's Sense above-evinced an Imbodied Society or Juridical Court must in that Statute be understood which can never be applicable to a single Person And besides this would invert our Lords Method of Procedure and the Gradation here held out and enjoyned which is as the Dr. himself acknowledges from one to two or more and the last Result and ultimat Appeal is to the Church or the Imbodied Court of Officers with whom the Jurisdictional and Critical Power is lodged 2 ly Granting that this Jurisdictional Power in Order to the first Planting of Churches was for this end at first lodged with the Apostles yet the fore-mentioned great Rule and Fundamental Law as above Sensed and in a great Measure by the Dr. himself will still evince that the Apostles were not to Exercise it to the prejudice of the Authority given thereby to the standing Officers and ordinary Authorized Courts of the Christian Church unless they can be supposed to have had a Power Paramount thereunto For wherever a Christian Organick Chuch was gathered by vertue of this Precept tell the Church the Scandals were to be delated to the Officers thereof who consequently according to the Nature and Tenor of the foresaid Law are supposed to have the Binding and Loosing Power whatever Apostolical Authority might reach in Churches not Constitut or in way of Apostolical Direction to Churches Constitut as in the Case of the Incestuous Corinthian yet this was not Privative of but Cumulative to the ordinary Power of Collegiat Organick Churches as is often told him I might further urge the Dr. with this that that Passage Iohn 20.23 cannot but be extended to a Doctrinal as well as Iurisdictional Remitting or Retaining Binding or Loosing the Doctrinal Key as well as Jurisdictional being Primarly given to Apostles to be by them derived to Successors Our Lord in his Gift to Apostles divided them not And therefore neither were the Apostles to divide them in Devolving this Power upon and Committing this Authority to Successors And since the Dr. acknowledges that the Apostles by virtue of our Lords Commission Devolved upon Pastors the Doctrinal Authority and Committed to them that Key thus P. 427 428. why not I pray the Jurisdictional also both being inseparably tyed together Nay the Dr. himself upon the Matter yields this for he tells us ubi supra That the Command Go Teach all Nations Math. 28.19 did reach Pastors as the Apostles Successors in this Ministerial Duty and that Preaching was one of the principal Imployments belonging to the Apostolical Office And if the Apostles were to commit to Pastors one principal part of their Office why not also the less principal Besides that the Command Go Teach or Disciple all Nations will clearly includ the Jurisdictional as well as Doctrinal Key The Dr. adds ibid. That yet this Command of Preaching was not restrained to their Office since inferior Officers Preacht as the seventy Yet he adds That none Preacht but either by immediat Commission from Christ or Apostolical Ordination But I pray were any in his Sense otherwise allowed to exercise Disciplin but in this method Why will not the Dr. allow the exercise of Disciplin to the Seventy and such a Mission of Rulers consequently For Timothy whom together with the Seventy he probably Judges to have held an Evangelistick Office he pleads had Authority both to Teach and Rule And the Teachers Act. 13. he holds to be Bishops So that in his Sense Government being annexed in these instances thereunto the Lord did extraordinarly call in these times of the Church some persons who were not Apostles Therefore his Reason is insufficient to prove that the
Power of Government and Preaching being Eminenter contained in the Apostolick Office they did not commit the Ruling Authority to such to whom the Preaching work was intrusted Once more to reflect upon the Passage tell the Church we will find our Sense and Pleading correspondent to judicious Interpreters Dic Ecclesiae is coram multis inquit liber Musar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iustinus And that the person may have a punishment inflicted of many 2 Cor. 2.6 and the rebuke may be before all 1 Tim. 5.20 And that the person Offending may be moved by the consent and multiplicity of those rebuking him So Grotius who shews us that it was the practice among the Jews after the more privat admonition to bring the Matter to the Multitude 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Court of Judges who have the Power of binding and loosing as distinct from the multitude Thus Camero Simmachus Beza To the Presbytrie representing the Church whereof mention is made 1 Tim. 4. 14 Piscator Beza Camero And these whom Paul cal's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 2.6 But to proceed with the Dr he tells us next That none but such as are of the Aopostolick Order can pretend to the Jurisdictional Power since it was First lodged in the Apostles and by them immediatly exercised or by the Bishops of the several Churches to whom they communicat their Authority and Order But one should think that such to whom they committed the Chief and principal part of their Office as they did to Pastors by the Dr's Confession to such they did commit their Order in so far as unto ordinary succeeding Officers and that together with this the other subservient part of Ruling was also committed both Keyes being in their Nature as above hinted so inseparably connected And he cannot give one instance of the Apostles giving the First to Successors without the Second Nay the instances are clear of their committing both to Pastors The Elders or Ministers of Ephesus are entrusted by the Apostle Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both to Feed and Rule as Bishops Authorized by the Holy Ghost over that Church which command is by the Apostle laid upon them when taking his last farewell of the same and not a word is dropt by the Apostle of either the one or the other to Timothy their alledged Bishop The Apostle Peter enjoins the Elders as their Fellow-Elder to Feed and Rule and exercise Episcopal Authority over the Flocks A clear Demonstration compared with the preceeding Instances that these Elders and Ministers were the Apostles proper and immediat Successors in both Offices of Teaching and Ruling So that the Dr. may here see in this Scripture-Glass the Portraiture the clear Image of the Scripture Bishop and the Authentick and Original Character of the Office of these Pastors and Bishops of the Churches to whom the Apostles committed the Preaching and Ruling Work viz. the Preaching Pastors or Presbyters Shall I add a Caution and acknowledg to the Dr they were not the Bishops of his supposed Order since the Apostle discharged them to be Lords because in these simple times of Christianity the Apostles themselves were rude and not yet acquaint with the Grandure of Spiritual Lords and Lordships in the House of God But least the Dr do think this odd that I do hold the Work of Preaching and Administration of the Sacraments an higher Point of Episcopal Authority than Ruling at least if I may add only Ruling which he knows the Bishops arrogat to themselves solely not medling much with the first and that I hold the Governing Power to be appendant upon and consequent unto the Power of Order in Preaching and Administrating the Seals of the Covenant I must tell him that if this be an Errour A great one has led me into it and one of the Dr's most eminent Primary Bishops who I am sure had a Divine Authority for his Office and an Infallibility in Teaching besides It is even the great Apostle of the Gentiles who gives to Timothy this Precept The Elders that Rule well count them worthy of double Honour especially they that Labour in the Word and Doctrin wherein it is evident the Apostle allows the Labouring in the Word and Doctrin the higher Honour above Ruling yea and Ruling well But to prove that the Apostles committed this Iurisdictional Power only to the Bishops of their Order the Dr. brings the Instance of Pauls pronuncing the Sentence of Excommunication against the Incestuous Person 1 Cor. 5. shewing that he as present in Spirit had Judged i. e. saith the Dr pronunced Sentence concerning him who had done that Deed And v. 4 5. he orders them to declare and and execute his Sentence But that the Current of the Context runs Cross to the Dr's Pleading is several ways evident For 1. The Apostle blames this Church that this Sentence was not passed before and that they saved him not the Labour of this Prescription or Appointment in performing their Duty Antecedaneously thereunto It is evident he checks them that this Person was not by an Ecclesiastick Censure of such a Nature as is here intimat put away and taken from among them v. 2. 2 ly He writes to them to do it and this as an Act of their ordinary Authority proper to them as Church Officers viz. Authoritatively to deliver to Satan and that when by the Authority of our Lord they were mett together the Body of Professoâ—s being also concerned in a Consent to this Ejection And therefore they were not to meet merely to Declare or Witness what the Apostle had done before 3 ly He thus expostulats v. 12. Do not ye Iudg them that are within A convincing Proof that they had Power to Censure all that were within that Church by an Intrinsick Authority proper to them as Officers thereof 4 ly He calls this Act or Sentence 2 Cor. 2.6 A Censure or Punishment inflicted of many viz. the Church Officers not a Declaration of his previously passed Sentence I hope the Dr. will not fall into such a blunt Conceit as to make one and the same the Declaration of a Sentence passed by another and the formal Passing of a Sentence or Inflicting of a Censure or Punishment which if done warrantably as is here supposed doth necessarly import Authority in the Persons Acting Inflicted of many says the Apostle i. e. Not by all the Multitude as Independents Judge nor by one Person or Bishop as the Dr. Dreams As for his Expounding Pauls Judging this Person Censureable to be his Pronuncing Sentence it is a very gross Distortion For Paul as an Apostle infallibly Inspired by virtue of his Apostolical Directive Authority and in special as having the Care of the Gentile Churches upon him 2 Cor. 11.28 had Power to Direct and Prescribe Duty to either Members or Officers of any Churches And therefore if the Dr. will draw this Act to Exemplifie Episcopal Authority he draws upon
himself two gross Absurdities 1. That Paul had and Exemplified a standing lawful Episcopal Authority wherever such Prescriptions were exercised and to whomsoever they could reach And this Reaching over all Churches his Care being thus extended as is above cleared the Dr. makes him a standing Primat and Patriarch over them Exemplifying a sort of Patriarchal Primacy to be Transmitted in the Church 2 ly That his Apostolick Prescription of the Duties of Church Officers was not Cumulative unto but Privative of whatever Authority and Interest in Government they might acclaim or in the Exercise of the Power of Order And thus suppose the Bishop of the Dr's Mould set over the Church of Corinth had neglected his Duty as these Officers are here found faulty in this point Pauls Apostolick Direction in the Dr's Sense and Pleading nullifies his Power and proves he had none Or supposing an Archippus or negligent Minister had needed his Apostolical Direction to perform such Acts of the Power of Order as were proper to his Function Pauls Prescription of Duty by the same Reason swallows it up and makes it null Certain it is that neither could the Apostles divest themselves of this directing Power of Judging upon neglect of Duty which had been a divesting themselves of their Office nor can they be supposed without the grossest Consequences striking at the Root of all Church Authority to have by their directing or judging Power exauctorat such to whom the Direction was given of their Power and Interest in their respective Duties whether as Members or Officers of the Churches Pool Anot Vol. 2. Expound this 4 th v. of the Power and Authority of Christ concurring with them while gathered together And upon v. 5. Expounding the delivering to Satan of Excommunication and casting out of the Church They give this Reason because the Apostle speaks of an Action which might be and ought to have been done by the Church of Corinth when they mett together and for not doing of which the Apostle blames them Thus clearly Asserting the Intrinsick Authority of the Church Officers of Corinth herein and upon the same Grounds which we have Asigned To the same Scope do the Belgick Divines Expound this whole Passage paralelling it with the great Precept Matth. 18.15 Both upon v. 4 5. and upon 2 Cor. 2.6 touching the Subject of this Jurisdictional Act viz. That it was Inflicted of many they Expound of Church Governours or Officers Diodat upon Chap. 5. v. 4. thus Senses the Words That they were to perform this as the Lords Ministers by Authority received from Christ and that the Command is directed to the Pastors and Conductors of the Church being gathered together in Ecclesiastical Judgment having the Apostles Declaration instead of his Voice and Vote And to obviat such a Notion and Fancy as that of our Dr. upon this he adds That this was without doing any prejudice to the ordinary Ministry of the Church of Corinth And that Paul uses his Apostolical Power Modestly only to excite the other viz. the ordinary Power of Pastors and to strengthen it And he Expounds v. 7. not only of Purging out this Incestuous Man but all such Scandalous Kind of People who by their Infection might plunge again into the Ancient Corruption c. And upon v. 12. Do not ye Iudg them that are within He says That it is certain that a Judge cannot exercise his Jurisdiction but only over those that are within his Precinct and subject to his Tribunal Clearly Asserting a Spiritual Tribunal in this Representative Church To the same Scope he Expounds the last verse The English Annot. upon v. 2. of this Chap. in Correspondence to the Exposition and Answer premised and in Opposition to the Dr's Reasoning do shew That the Apostle finds fault with the Corinthians for that they had not Excommunicat this Incestuous Person before he had Wrote unto them and Charged them so to do because the Fact was Notorious and the Church Scandalized And upon v. 4. which mentions the Power of Christ they shew That the Power of Excommunication and Absolving is Christs and the Ministry thereof only Committed to the Governours of the Church And the delivering to Satan mentioned v. 5. they Expound by that Paralel Matth. 18.17 We need not spend time in multiplying Instances of Sound Expositors in opposition to the Dr's Sense of this place That there is here an Allusion to the Iewish Synagogue is the Consentient Judgment of the learned viz. in their Way of Excluding and casting out the Scandalous Thus Grotius Estius Hammond Simplicius Piscotor Beza c. Pareus Paralelling v. 5. with 2 Cor. 2. 6. shews that the same Persons are Authorized to Comfort and forgive him who inflicted the Censure viz. the Church Officers What we have said might be further improven from the end of the Action which was the purging out the Old Leaven and taking the Scandalous Person from among them and the Character of the Censure it self called a Punishment inflicted of Many in Opposition to the Dr's Design and Argument But the thing it self is obvious And therefore we proceed The Dr. Adduces next Paul's Threatning not to spare 2. Cor. 13. But to proceed with Ecclesiastick Censures And his mentioning Two or Three Witnesses to establish every word according to the Words of our Lord when he Institute this Power of Censuring Matth. 18. And v. 10. of 2 Cor. 13. Threatning Severity according to the Power given him to Edification And to come with a Rod He must needs saith the Dr mean Apostolical Censures and Excommunication to be Execute and Performed in his own Person in which Respect he delivered Hereticks of the Church of Ephesus to Satan 1 Tim. 1.20 It is Answered First all this is easily removed by the often Adduced Distinction of the Apostles ordinary and extraordinary Authority and of a Cumulative and Privative Exercise thereof Altho the extraordinary Power upon fit Emergents such as either the supine Negligence of Ordinary Church Officers or the more endangering spread of Offences or obstinacy of Offenders or a defect of the ordinary Church Officers in whom this Power was Lodged and Seated was alwise in readiness and to be Exercised for the Churches good and Edification yet nevertheless this Exercise as we have often told him was never exclusive of nor derogatory unto the Churches ordinary Intrinsick Authority nor except in Cases mentioned or Extraordinary Emergents without the actual Concurrence of the ordinary Church Officers And if as the Dr. says the Apostle here insinuats a method of procedure suitable to our Lords Institution Matth. 18. It could not be otherwise Besides he Threatens this severity as a proof of his Apostolick Power 2 Cor. 13.3 which some understand of his Miraculous Power to inflict Bodily Afflictions Others of his Power to cut off from the Communion of the Gospel Churches thus Pool Annot. And if the Dr. will allow that by mentioning Two or Three Witnesses he ties himself to
the Church Thus P. 363. Cyprian Epist ad Iubajanum asserts the Custom of offering such as were Baptized to such as he terms Praepositi in order to their Prayers and laying on of Hands with Prayer That by Praepositi he means in general the Ministers of the Church and not the Bishop is clear by many Passages of Cyprian particularly Epist. 3. Par. 1. and Epist. 69. Par. 4. where he calls the Successors of the Seventy Disciples Praepositos as well as these of the Apostles So likewise Epist. 62. Par. 1. and Epist. 65. Par. 4. Thus also Epist. 21. Par. 3. The Confirmation he speaks of in the First Passage Cited is that used in the Apostolick Church for the giving of the Holy Ghost for which he Cites Act. 8.14 This is further noticeable of Dr. Lightfoot viz. That he shews that Imposition of Hands was not given but only to such as were ad Ministerium Ordinandi and was not given ad Sanctificationem sed ad Dona extraordinaria See Answer to the Principles of the Cyprianick Age P. 53. who also Cites Piscator Beza Grotius as thus Expounding the Passage Controverted Festus Hommius Disput. Theolog. 46. Thes. 1. Having shown that the Apostles used this Ceremony of Imposing Hands for Confirming their Doctrin by visible and Miraculous Gifts of the Spirit adds Haec Dona quia ad tempus tantum in Ecclesia viguerunt bodieque ut Ecclesiae non amplius hoc modo necessaria cessarunt etiam ritus ille eum in Finem neâ—â—debet servari nec potest adhiberi And Thes. 2. speaking of the Commendable custom of the Primitive Church that the Catechumeni when become Youths and ineunte adolescentia were presented to be Confirmed it was by Exhortation and Prayer and for this end they were presented says he Ecclesiae Pastoribus and dismissed with a Blessing The Dr. holds this Ministry of Confirmation P. 446. to be performed by Prayer and laying on of Hands The Party Confirmed receiving the Gifts of the Holy Ghost And what Gifts I pray were they which the Dr. Asserts were alwise conferred by this Ceremony and as he expresses it received thereby Sure not the ordinary Gifts For he will acknowledge these received in the Sacrament of Baptism The Extraordinary he Acknowledges are ceased And if neither Ordinary nor extraordinary Gifts are thereby conferred I know not what the Dr. can make of it unless he make it a sort of adjutory further Confirming Symbolical ritual Accessory to the Sacrament of Baptism and a renewed Representation and Seal of the same priviledges as are Sealed thereby And then it should seem it is brought within the stroak and reach of Cartwrights Arguments and Reasons against the Rhemists above rehearsed and that it falls within the compass of such a vain and ludicrous sign of Episeopal vanity as is above expressed Ierom in the forementioned Epistle adversus Luciferianus thus lashes this supposed prerogative of the Prelat That if not by a necessity of Law but for the Honour of the Episcopal Office the Spirit is given their Case is to be Lamented who in little Villages or remote places from the Diocess have been Baptized by Presbyters and prevented by Death before the Bishops visit Beda expresly upon Psal. 86. ascribs this to vanity And Calvin Instit. Lib. 4. Cap. 19. thus lashes the Papists that so many of their Flocks being deprived of this supposed necessary Confirmation patiuntur in suo grege Semi-Christianos quorum imperfectionem mederi facile erat they admit many of their people to be but half Christians whose imperfection they may easily remedy And how far this is applicable to the Dr's Case I need not stand to subsum It s true the Dr. doth not in express terms call it a Sacrament yet seeing P. 447. he holds it is by Divine warrand placed in the same Class with Baptism and made one of the Principles of the Doctrin of Christ and in his sense appointed still to continue as a standing Ministry for Communication of the necessary influences of the Spirit It s left to the judicious to consider whether it fall not clearly within the compass of Cartwrights Reasons and of others above rehearsed as inferring its unlawfulness and in special an appeal is made to the Judicious to ponder how the appropriating of this Ceremony to a Bishop for the great ends mentioned can come within the compass of these Fundamental Principles of the Doctrin of Christ without the Knowledge and Belief whereof there can be no Salvation The Dr. I must needs say advances not only Prelacy it self but this supposed priviledge of Prelats to an high pitch in this Reasoning For what he adds of the Character and Quality of Philip and of Cyprians Opinion of his being one of the Seventy two Disciples Whether he he was Deacon or Evangelist it is all one in this Case since the Action here performed by the Apostles was proper to them upon the Grounds already Assigned and the account of their approach to Samaria after this begun Ministry of Philip is so represented by Protestant Divines as wholly overthrows his pleading and Razes it to the Foundation For What the Dr. alledges anent the constant Exercise of this supposed priviledge of Bishops in the Primitive Church As he has produced no Testimony of either Councils or Fathers in proof of this but only wraps up the Matter in a Confident general So he is forc't immediatly in the next words to make a sort of Retraction telling us That in later Ages there are Instances produced of Presbyters that Confirmed But least he should seem to fall foul upon his large Assertion immediatly premised he must needs lenify this and mix Water with his Wine adding That they Confirmed only in the Bishops absence and by his delegation and that it was in the later Ages We see these Charitable Lords became at last Liberal in parting with some Prerogatives admitting such as could only perform the mean Service of Baptizing to the High Episcopal Dignity of Confirming But the Account we have given of this Matter sufficiently discovers his unsoundness and prevarication in this Point and that as the Practice he pleads for had never any warrand from Scripture or prime Antiquity so what Imposition of Hands might have been practised in a supposed conformity to the Apostles Pattern was performed by the Elders or Ministers of the Church And therefore in opposition to the Dr's fair Conclusion as he calls it P. 448. that this Confirmation or Imposition of Hands was Peculiar to the Apostles in the Original and their Successors the Bishops in the continuation of it We may in the Confidence of Truth oppose this Antithesis or Counter-Conclusion That the Apostolick Confirmation which he instances was so peculiar to the Apostolick Office and so appropriat to extraordinary expired effects as therein the Apostles could have no Successors And that their Successors in all the necessary duties and Offices of a Gospel Ministry are the Faithful
Holy Ghost And such a Church they profess the Protestant Church in this Realm to be From this Account of the Confession it is evident 1. That in the Sense of our first Reformers Church Government and Disciplin rightly Administred is an Essential Mark of the Church 2. That it must not be according to Mens Invention or Rules of Worldly Policy but according to the Prescription of the Word of God Thus clearly asserting that the Word of God prescribes the Rules and Measures of it and consequently determines what Government and Disciplin it is else there could be no Appeal to that Rule And look as they make the Word of God the Standart and Rule of the true Doctrine in the first Note so of Discipline and Government in this third Hence as none can without extremest Impudence assert that the Word leaves us to Waver and at an Uncertainty as to the true or false Doctrine or that it is not perfectly contained in the Writings of the Prophets and Apostles Appealed to in that first Note so without the same Impudence neither can this be alledged of the Discipline or Government anent the Rectitude whereof and its Divine Measures the same Appeal is made 3. When exhibiting Scripture Instances they mention a Ministry established by Paul in the Churches and in special such a Ministry or Eldership as had the Government established and lodged with them in a Parity of Pastors as the Church of Ephesus when Paul gave them his last Charge to Feed and Govern joyntly as the Bishops set up by the Holy Ghost they clearly assert the Divine Warrands of Presbyterian Parity Next for that Passage which the Dr. takes hold of in Art 21. which he durst not point his Reader to as knowing that the very Reading would discover his Forgery that which they affirm is thus expressed Not that we think any policy or Order in Ceremonies can be appointed for all Ages times and places c. It s evident that it utterly rejects his absurd gloss and impertinent groundless inference For 1. They are not speaking of the Species and form of Government but of these things which Councils has a Power to determin in yea peremptorly affirm that they have no Power or Authority to make that to be Gods Word or the true interpretation thereof which was not so before by his Holy Will and by clear Consequence that no Councils can alter or change that Ministry and Government which in Art 19. They affirm the Apostles established 2. Having mentioned the Confutation of Heresies and giving a publick Confession of Faith according to the Word as one great design of General Councils they assign the Second which is to Constitut good Order and Policy to be observed in the Kirk that all things be done decently and in Order citing 1 Cor. 14.40 Let all things be done decently and in order Wherein Paul prescribs this general Rule to be applyed to the particular circumstances of that Church Then they add Not that we think any Policy and order in Ceremonies can be appointed for all Ages Times and places Adding That when Ceremonies foster Superstition they ought to be removed Wherein it is evident as the Meridian Light that that Policy which they hold alterable is not the Government of the Church appointed by the Apostles in the Word or that Ecclesiastick Disciplin therein prescribed For this they make a Note of the true Church and to call this alterable according to the difference of Times and Places were so gross a contradiction as no Men of Sense could fall into much less the Godly and Learned Compilers of that Confession But by this alterable Policy they mean such as Relâ—tes to the variable Circumstances of particular Churches and such appointments thereanent as God has left to the Regulation of the Christian Prudence of Church Governours according to the general Rules of the Word of which Rules that instance they exhibit 1 Cor. 14.40 hath the prime place So that the Dr's Inference that therefore the Authors of the Confession held not an indispensible Divine Right of Parity of Pastors or Presbyters has no dependence upon that Passage which he Cites nor has any Subsistence but in his own imagination The Dr. adds P. 13 That the First Presbyterians pleaded only that their New Form was not repugnant to the Oeconomy of the New Testament Church and Primitive Institution that it came nearer to the Original Model of Churches But never affirmed that the Christian Church by the Original Authority of our Saviour and his Apostles ought to be Governed by a Parity of Presbyters and that no Officer in the Church higher than a Presbyter could pretend to any share in Ecclesiastick Government I Answer the Dr. hath not exhibit to us these Presbyterians whom he calls First and who thus pleaded We heard that our very First Reformers Pleads for that Government they were settling as a Divine Ministry and Government according to the Word and deriving its Original Pattern from the Apostles Plantation of Churches such as Ephesus had when Paul gave his last directions to that Church To which Original Pattern they hold that all Churches ought to be squared and Subordinat And if we advance a step further to our Books of Disciplin we will find the Divine Right of our Government Asserted in most Material Points thereof The Peoples interest in the Election of Pastors in their Call and in their Admission is Asserted in the First Book of Disciplin Head 1. with the Explication In the 7 Head of Ecclesiastick Disciplin the highest Censure of Excommunication is attributed to the Ministry as their Duty and Priviledge not to the Prelat and all Preachers without exception are declared Subject to Disciplin and the Subjection of all Preachers to the Prophets in their Doctrin is Asserted in the 9. Head of Church Policy upon that special Point of Propesying and interpreting the Scriptures All which cutts the Sinnews of the Prelats Exercising Power over Pastors Establishing their Essential Divine Right of Government In 2 Book of Discipl Chap. 1. The Divine Right of Church Government and Policy is Asserted and its distinction from the Civil The unlawfulness of Ministers assuming Name or Thing of Lordship Again The extraordinary expired Function of Apostles Prophets and Evangelists is Asserted The identity of the Pastor and Bishops Office as the highest ordinary Function together with the Relation thereof to a particular Flock is Asserted Chap. 2. Moreover Ch. 7. initio the Ruling Elders Office and Congregational Eldership are Asserted Ibid. Our Church Judicatories Congregational Provincial and National are Asserted Chap. 11. The Unwarrantableness of the Office of Bishops Assuming Authority over Pastors and a Lordship over them and over Christs Inheritance is Asserted And such Bishops as refuse Subjection to the Established Disciplin and Government of Pastors are appointed to be deposed from all Function in this Kirk Likewise Patronages as crossing the Peoples Right in Election of Pastors are condemned
our Saviours discharging Lordly Dominion in his Church and inferred from his own exemplary Humility be bad and fallacious it has long since deceived the best ablest of Protestant Divines in Reasoning against the Papists and Papacy And if this his pretended Baffling Answer be so Mighty and Invincible as he pretends Bellarmin and the Popish Adversaries have long since Baffled our Divines Arguments with it For all know it is the very same with theirs And I must add that it seems the Dr. is so highly in Love with this Popish Notion and evasion that he has not concerned himself to notice what Baffling Replyes Protestant Divines have returned to it wherein they have discovered what an insipid impertinent evasion it is to save the Popes Mitre from the stroak of this our Lords Prohibition and Precept and consequently that of Prelats whereof we have already exhibit some instances I have told him that Turretin no doubt one of our Dr's new Minted Novelists makes it appear that the Argument from our Lords Example is an Argument non a pari sed a majore ad minus If I your Master be as one that serves much more you the Servants ought to eshew all Lordly Dominion As when he washed the Disciples Feet and thus recommended Love and Humility towards one another since he their Lord and Master had done so I know not if it be true that this Man rode in the Popes Guards but sure I am he fences fiercely for his Mitre He says our Saviour did that himself among them meaning his Exercising a Principality and Supremacy over his Church For in the Sentence he puts the Words He and Them in Emphatick distinct Characters and consequently holds that what our Lord thus Exemplified is still to be imitat in his Church Thus his Answer and Reasoning runs clearly to this Issue That which I command you I have done And therefore that which I command you is consistent with a Supremacy over my Church which I have Exercised and Exemplified And here the Popes Holiness has a fair Plea from the Venerable Dr. If Christ did that himself which he enjoyned his Disciples here then the doing of what he enjoyned was consistent with a Supremacy The Connection is clear Christ as Supreme Head and in that Capacity Exercised the same Humility Self-Denyal and Meekness which he here enjoyned But for more direct Answer I do again tell him that our Lords Scope in proposing his own Example is to Antidote their inward Pride the Root of this Desire of Unlawful Dominion and powerfully to recommend Humility and Self-Denyal as the most excellent Remedies thereof So that his first Argument runs a fortiori thus If I your Lord and Master be as one that serves and am such a Pattern of Self-Denyal and Humility among you much more ought you to Study Humility and to Guard against all Usurped Dominion and Authority one over another who are Fellow Disciples and Servants As he Reasoned Ioh. 13. If I your Lord have washen your Feet much more ought ye to wash one anothers Feet Again in the Dr's Mould of Answer I find two gross Points of Inadvertency which hardly any ordinary Capacity could fall into if we suppose the Person serious and attending to the Matter in hand and very ill beseeming one who sets to his Name a D. D. and Chartells this whole Church 1. In that he will needs have our Lords Precept and Prohibition to be levelled against an Ambitious Principle or Design but not at all to reach rather to allow that Effect and Expression thereof which our blessed Lord in down right Terms doth prohibit viz. that Dominion mentioned in the Text and which they were contending about Thus setting in Opposition things which are Subordinat as if the Dr. had forgot the common Maxim Subordinata non Pugnant And as if a bad Principle could fall under a Prohibition and not the bad Practice the Issue thereof What a Childish Conception and Weakness is this 2. He imagines that our Lords Argument of Humility while Pressing his Apostles to eshew Unlawful Dominion one over another drawn from his Practice will inferr his Arguing a pari and a Supposition of his Equality with them if we shall exclude the Dr's Hypothesis of a Warrantable Supremacy and Dominion An Imagination than which nothing can be more Sottish the Argument running clearly a majore ad minus from the greater to the less and the very Basis and Topick of it supposing and inferring the quite contrary Conclusion and Assertion So that the Dr's Arguing that upon this Ground as above Sensed we would make Christ and his Apostles equal has no more Twist of Reason in it than if one should infer from our being dehorted from Strife and Vain Glory and enjoyned Humility and Love because Christ made himself of no Reputation and humbled himself to Death the absurd Conclusion of the Equality of his Disciples and Members with himself The Dr. gives this Sense of our Lords Words and Argument in the premised Scriptures If I your Lord and Master was your Servant it becomes the greatest among you to be Humble towards Subordinat Brethren which will Qualify you for Ecclesiastick Promotion This carries with it such a clear Supposition of the Warrantableness of a Greatest or Chief among them as I dare promise him the Popes Approbation of his Commentary it being the very same with that of his great Champion Bellarmin who tells our Divines that a Dominion and Supremacy is here rather supposed than forbidden and only Humility in it's Exercise enjoyned But the Dr's petty Novelists Protestant Divines have told him that if this Gloss were true then our Lord rather Inflamed than Quenched their Ambitious Desire of Dominion and Greatness one over another since Reprehending only the Unwarrantable Method of Seeking he thus Tacitly Recommended the Thing it self as Lawful and Desireable But once more I would fain know of this Dr whether our Lord did not command an Equality or Official Sameness of Authority Apostolical among the Apostles Or if he thinks indeed that one was allowed to be in this Respect Prince and Supreme over the rest If he hold this last then I dare Appeal to all Protestants whether he has not left our Camp and is in the Tents of the Papists If he owne that our Lord here enjoyned an Authoritative Official Equality of Power among the Apostles then I would know what his Sense is of our Lords Argument Pressing and Recommending this Equality from his own Example And whether his Assigning this Sense and giving this Account of our Lords Reasoning will Blasphemously inferr that Christ and his Apostles were equal So that the Dr must either quite this Sense of our Lords Words and consequently the Sense exhibit by Protestant Divines or acknowledg the Absurdity and Futility of his own Argument and Answer and that he falls by the Rebound of his own Blow and Weapon But I am tedious in a Matter of it self plain To
with Ministers of the New Testament Church The Moral Law being the constant Standart of Truth and Duty in all Ages our Saviour who came to fulfill all Righteousness and establish the Law was therefore concerned to vindicat the same from corrupt glosses but this bears no proportion to his Scope in the Case of the Disciples that old Ministry and Policy being now ready to evanish The Dr. proceeds to another Text and tells his Reader that we Cite 1 Pet. 5.2.3 to serve the same design We have made appear that our design in pleading this and the preceeding Texts is the same with that of Protestant Divines and that the design the Dr. serves in his Glosses and Answers is Popish as to the intentio operis at least a design to support the Popes Triple Crown with Bellamin and his other pleaders and Advocats Our Argument from this Text against the Prelatical Hierarchy is this Looking to the Apostles scope he first dehorts Ministers and none will doubt all ordinary Church Officers from the evils they are constantly tempted to viz. Covetousness Lordship usurpation and Dominion over Gods Heritage evils of a close connection and cognation that they do not Act the Diotrephes seeking Preheminence over their Brethren or affect a Masterly Dominion over the People for that both comes under the Denomination of Gods Heretage none will doubt He likewise dehorts from Reluctancy at their Laborious imployment Next there is a positive exhortation presented to Ministers viz that they be examples to the Flock that is that the Graces they Preach to others shine in their Walk and in special that of Meekness and Humility which most nearly Resembles their Glorious Master the great Shepherd of the Sheep that this appear in their conduct and Government as that of his who leadeth Gently and would not have Ministers to Rule with Rigor as those Reprehended Ezek. 34.4 Hence from the Scope and contexture it appears 1. That the Pastor Labouring in the Word and Doctrin being here addressed as the Apostles Co-presbyter and Fellow-elder is owned by him as the highest ordinary Church Officer and that this Apostle now shortly to put off his Tabernacle doth Aaron-like invest him in his Robe â—or highest Sphere of an Ordinary Minister 2 He enjoyns them to exercise Episcopal Authority As also Paul did the Elders of Ephesus Act. 20. which must respect Ordination and Jurisdiction in the full extent thereof and their equal interest therein 3. All of them are discharged to Lord it or exercise a Dominion over one another or over the Flock but to exercise a humble exemplary Ministry Hence we further inferr against the Hierarchical Prelat 1. That the Apostle ascribing this comprehensive Authority to Pastors which comprehends both the Doctrinal Key and that of Jurisdiction For I hope our Episcopal Brethren will acknowledg that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Episcopal Authority and inspection includs both he cuts off the Hierarchical Prelats pretended super-Inspection paramount thereunto Hence 2 The Pastor being found thus discribed and installed in this comprehensive Scriptural Episcopal Authority the Hierarchical Prelats Office which swallows up this Power and Authority of Pastors and arrogats to it self solely the Name and thing of a Bishop is discharged as unlawful 3 We argue a minore ad Majus against that Office from the Text thus All Masterly power of Pastors over their Flock is discharged Ergola Fortiori much more that of Prelats over Pastors themselves Now for the Judgment of Protestant Writers in corespondence to this our Sense we might exhibit a great cloud of Witnesses but of the whole we offer only these few instances The Belgick Divines make this 2. v. paralel with that which is enjoined Act. 20.28 to the Elders of Ephesus as to the Authority and exercise of a joynt Episcopal inspection competent to Pastors And the 3. v. they Translate not Exercising Dominion the very same thing which our Lord prohibit to his Apostles Pool Annot. 2. Part. doth also make the Command in this 2 v. praralel with Act. 20.28 and Ioh. 21.15.16 and Paraphrases the Command as importing both to feed and Rule and enjoining the exercise of the Doctrinal and Jurisdictional Key jointly yea and hold it to be of such a Nature as to the main designs of the Gospel as was enjoined to Peter himself and his Fellow-Apostles The Clause of taking the oversight they expone thus being Bishops or acting as Bishops over it superintending Inspecting and Watching over it viz. the Flock paralelling this with Act. 20.28.29 where such Pastoral Episcopal Feeding and Rule is enjoyned in Pauls farewell to the Elders or Ministers of Ephesus The prohibition or negative part of the Precept v. 3. not as being Lords they Expone of not exercising such Lordship and Dominion as temporal Lords paralelling this with Matth. 20.25 26. Luk. 22.25 as also with 2 Cor. 1.24 where Paul disowns Dominion and with 1 Cor. 3.5 Who then is Paul or who is Appllo But Ministers Yea even Grotius Comerarius Menochius expone the Command of Feeding v. 2. as importing Government or Rule paralelling this with Ioh. 21.15 16 17. Act. 20.28.29 The Clause of taking the oversight is generally understood of superintending and acting the Bishops Episcopum agentes Beza Piscat Valla. Erasm. Gerard says it s an allusion to their Name as if the Lord enjoined them to be Answerable to it The ensuing Verse is understood of imperious Dominion over GOD's Church Thus Piscat Menoch c. Turret Institut Theol. Part. 3. Quest. 16. Thes. 8. produces the same Text collated with 2 Cor. 1.24 as proving a prohibition of all Lordly Power to Ministers shewing that this is the prerogative of Christ the Chief Sheepherd and that in opposition to such Lordly Power Pastors are called Ministers Messengers Servants Stewards of the Mysteries of God Maccov from this Passage Collated with Act. 20.28 concludes the identity of the Episcopal and Pastoral Office Loc. Commun Cap. 82. P. 845. The Eng. Annot. upon the place do shew That such a Magisterial carriage is forbidden as is Taxed 3 Ioh. v. 9. in Diotrephes Love of Preheminence But now What is the Dr's great Answer to this Text He says It s the Apostles Commentary upon our Saviours Words and Commandment This is very true He next adds That it forbids the Spirit of Pride and Insolence as a thing very unsutable to all Power and Authority in the Church To which I Answer it is certain the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Paralel with Matth. 20. Luk. 22. where Peter learned the prohibition and imports Dominion but not Tyranical Dominion properly It being made use of by the LXX to express Lawful Dominion 2. We have told him that the positive part of the Precept refuts his gloss which the Apostle doth not thus express in the Dr's Sense not proudly or insolently Domineering but using Dominion moderatly as the Apostle would have presented the Precept if a Lawful Lordship had been allowed but
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
the whole Gospel times last times and latter dayes And some will alledge there has been Separation and Singularity Old enough in years But if we may draw Conjectures from the Drs. Principles anent an Oecumenick New Testament High Priest and Patriarch and the standing of the Old Testament Oeconomy as Exemplary to the New and who has for several Ages pretended to follow this Copie and who he is who has been for some Ages separat from tho once Universally wondered after and followed viz. The Good Old Gentleman with the Triple Crown I think Protestant Schismaticks as well as these their forementioned Opinions may be supposed to have been in this Assertion much in the Dr's View But that I be not tedious and may hasten to consider the Dr's grave Enquiry and Answer to the premised Scriptures and the New Protestant Glosses upon them which moves his Spleen to such declamatory anger against his Poor pur-blind Countreymen one thing I would suggest to him if I may do it without putting him into a Chaff which is this 'T is known that there is a certain English Dr. of as great Figure and Reputation almost in England as he is in Scotland and of a great Name to this day who having got this New Scots Notion of the Parity of Bishops and Presbyters into his unwarry head was bold to exhibit a great many Testimonies of Greek and Latine Fathers for this New Opinion his Name is Doctor Reynolds in his Epistle to Sir Francis Knolls the Dr. would do well to enlarge his Enquiring Charity and undeceive his Countriemen and others in the Point of this dangerous Error in examining his Citations It s long since the Epistle was Exhibit to publick view and is in many hands and upon a little enquiry the Dr. may easily have a view of this dangerous Piece For if these Citations hold the Opinion is not so New and Singular as the Dr. Suggests but it seems is an Old notion revived again As the Dr. knows the Waldenses revived Old Points before them and from them the Protestant Schismaticks have taken up the same and in special so Learned an Antiquary as the Dr. cannot be ignorant that this very Scots Dangerous New Notion against which his Pamphlet is levelled was condemned by the Roman Church in Wickliff and the Waldenses as testifies Michael Medina lib. 1. De sacrorum hominum origine eminentia Cap 5. But now that my hand is in before I come to examin the Dr's Answers to the premised Scriptures I must be bold to Exhibit to him some more of the Heretical assertors of Presbyters Power and interest in Government in correspondence to the New Scots Notion Festus Hommius Disput. Theol. Adversus Pontificios Disput. 25. De Minist Eccles Ordin Thes. 1. He calls the Office of Apostles and Evangelists Extraordinary and holds it to be expired Thes. 2. primus itaque ordo Ministrorum Ecclesiae Novi Testamenti ordinariorum est ordo Pastorum qui etiam Episcopi Presbyteri praesides laborantes Ministri Praedicantes servi dispensatcres praesides duces in Sacra Scriptura appellantur That the First order of the Ordinary Ministers of the New Testament is that of Pastors who in Scripture are called Bishops Presbyters Labouring Presidents Dispensing Servants Leaders Rulers c. Thes. 3. inter Episcopum Pastorem seuâ— Presbyterum in verbo laborantem Respectu Muneris seu ministerii nullum in sacra Scriptura verum essentiale discrimen reperitur haec enim vocibus hisce Promiscue utitur cum unum eundemque Ministrorum Novi Testamenti ordinem designat Quia in una Ecclesia Civitate plures tempore Apostolorum Episcopus fuisse diserte Scriptura Sacra Testatur That betwixt the Bisâ—op and Pastor or Presbyter labouring in the Word and Doctrin there is no essential or Official difference found in Scripture which uses these words promiscuously pointing out thereby the same Order of the New Testament Ministers Since it doth clearly Testify that in the times of the Apostles there were many Bishops in one City From whence he draws this Conclusion quare Epsicopi jure Divino Pastoribus neque gradu neque dignitate neque ordinis potestate neque Iurisdictione majores sunt That therefore Bishops by Divine Right are neither in Degree Dignity Power of Order nor Jurisdiction greater than Pastors Here is extensive Scots Bigotry I cannot but also observe how Crabbed and unlucky expressions he has Thes. 2. As to the Drs. Denomination of the Gospel Ministry by the term of Priesthood because Christs Priesthood is Eternal and admits of no Successors he doth upon this ground Reason thus quare Ministri Novi Testamenti nusquam in sacra Scriptura Sacerdotes proprie dicti appellantur That the Ministers of the New Testament are no where in Scripture called Priests Adding proinde pontificii Pastores cum nomen munus sacerdotis sibi arrogant non tantum palam judaizant sed etiam blaspheme sacrilege in Sanctissimum munus Domini in vâ—lant That therefore the Popish Ministers in arrogating to themselves the Name and Office of Priests do not only palpably Judaize but also make a Blasphemous and sacralegious Invasion upon the most Holy Office of Christ. Musculus loc Commun de Offic. Minist is Scots Presbyterian in grain in this Point P. mihi 360 361 362. after he has asserted from Scripture Grounds the extraordinary Nature of the Apostolick and Evangelistick Office and the identity of the Pastoral and Doctoral office with Ierom Because the Apostle Eph. 4. says not that our Lord gave some Pastors and some Doctors but Conjunctly Pastors and Doctors he adds eosdem esse Presbyteros Pastores ex eo patet quod 1 Pet. 5. Legimus Seniores ab Apostolis admoneri ut gregem Dei pascant That Elders and Ministers are by the Apostles admonished to feed the Lords Flock 3 tio saith he eosdem esse Presbyteros quoque Episcopas Pastores ex eo patet quod Act. 20. Legimus adhunc modum A Mileto autem missus Ephesum nuntius accersivit Presbyteros Ecclesiae qui cum venissent dixit iis vos scitis a primo die c. Et aliquanto post Attendite igitur vobis toto gregi in quo vos Spiritus Sanctus posuit Episcopos ad pascendum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ecclesiam Dei Quos Lucas vocat Presbyteros Ecclesiae Ephesinae hos Paulus vocat Episcopos dixit eos ad hoc esse a Spiritu Sancto positos ut pascant Ecclesiam Dei sic palam videmus eosdem esse Presbyteros Episcopos Pastores He adds for his Third Reason that it appears from Act. 20. that Presbyters Bishops and Pastors are the same because Paul sent from Miletum to Ephesus for the Elders of the Church who being come to him he enjoins them to take heed to themselves and to all the flock over which the Holy Ghost had made them Bishops to Feed i. e. to Rule and Govern as the Original Word
imports the Church of God Those whom Luke calls the Elders of the Church of Ephesus those Paul calls the Bishops for this end constitut by the Holy Ghost to Feed the Church of God whence it evidently appears that Bishops Presbyters and Pastors are the same He adds de inde in una eadem ecclesiae simul conjunctim plures fuisse episcopos c. That it appears the Spirit of GOD placed at once and joyntly a Plurality of Bishops in one and the same Church Quem admodum ex eo quoque videri est quod Phil 1.1 Legimus Paulus ac Timotheus servi Iesu Christi omnibus sanctis qui sunt Philippi una cum Episcopis Diaconis Ecce Philippis plures simul erant Episcopi erant autem illi Seniores Ecclesiae That in the Church of Philippi a Plurality of Bishops are saluted by the Apostle who are supposed to be the same with Pastors He thus proceeds Et ubi in Epistola ad Titum Cap. 1. Legimus Hujus rei gratia reliqui te in Creta ut quae desunt pergas corrigere constituas oppidatim Presbyteros sicut ego tibi ordinaram si quis est incupatus c. Opportet enim episcopum inculpatum esse c. An non hic quoque videmus eosdem esse Presbyterum Episcopum Et 1 Pet 5. Loco supra citato tres hae voces 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ad eosdem ab Apostolis Scriptae leguntur unde videas Apostolorum tempore in ecclesia Christi eosdem fuisse Presbyteros Pastores Episcopos That the Apostle in the Epistle to Titus Chap. 1. shewing that he left him to place Elders in Crete who must be Blameless c. Because a Bishop must be such doth shew That the Bishop and the Presbyter are one and the same And 1 Pet. 5. the three Original Words which signifie Presbyters Feeding and Overseeing or Acting the Bishops are by the Apostle Written and Ascribed to the same Persons Whence it is evident that in the Times of the Apostles Elders Pastors and Bishops were one and the same in Gods Church He adds Est itaque prorsus indubitatum Alas this Poor Man wanted the Venerable Dr's Instructions to have Corrected this Bigotrie in prima Apostolica Ecclesia sic fuisse ab Apostolis Dispositum ut Seniores Ecclesiae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Gregis Dominicae Curam gerentes Communi Opera Ministeria Docendi ac Râ—gendi obirent essentque ut ita dicam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Nulli Capiti ac Praesidi subjecti quales hâ—die quoque in nonnullis Ecclesiis Verbi Ministri reperiuntur inter quos nemo caeteris est superior Officio Potestate c. That it is beyond all Debate that the First and Apostolick Church was by the Apostles so Constitute that the Elders of the Church did Exercise a Common Episcopal Care over the Lords Flock and the same Function of Teaching and Governing the same and were therein subject to no Head or President Like unto whom are found several Ministers now in some Churches who owne no Superior in either Office or Authority c. Afterwards speaking of the Exalting of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the peculiar Name of Bishop and of Ieroms Account of this Practice viz. for Eviting of Schism which he calls Emphatically Tentatio illa that Tentation He adds Profuerit ne Consilium hoc Ecclesiae Christi melius est posterioribus saeculis declaratum quam cum baec Consuetudo primum introduceretur cui debemus omnem illam Principalium Equestrium Episcoporum Insolentiam Opulentiam Tyrannidem imo omnium Ecclesiarum Christi Corruptionem quam si Hieronimus cerneret dubio procul Consilium agnosceret non Spiritus Sancti ad tollenda Schismata sicut praetexebatur sed ipsius Satanae ad Vastanda ac Perdenda prisca Pascendi Dominici Gregis Ministeria quo fieret ut haberet Ecclesia non veros Pastores Doctores Presbyteros Episcopos sed sub Nominum istorum Larvis Otiosos Ventres ac Magnificos Princepes qui non modo non pascant ipsi Populum Domini Doctrina Sana Apostolica sed Improbissima Violentia vetant ne id per quenquam alium fiat Hoc sciz Consilio Satanae factum est ut habeant Ecclesiae pro Episcopis Potentes Dominos ac Princepes magna ex parte ex Ordine Nobilium ac Satrapum Saeculi Delectos c. Whether this Counsel or Method of Eviting Schism was profitable for the Church of Christ was more apparent to the After-Ages than when this Custom was first introduced For thereunto is owing all that Grandure Insolency and Tyrranny of those Knight-like and Princely Bishops yea the Corruption of all the Churches of Christ which if Ierom had discerned he would no doubt have acknowledged that this was not the Counsel of the Holy Ghost for the Removal of Schisms as was pretended but the very Project of the Devil to Wast and Destroy the Primitive Ministry appointed for Feeding the Lords Flock that thus the Church of God might not have true Pastors Doctors Presbyters and Bishops but under the Disguise of such Names Idle Bellies and Magnificent Princes who not only Feed not the People of God themselves with the Sound and Apostolical Doctrine but by most Wicked Violence hinders the same to be performed by any other And that by this Engyne of Satan it s come to pass that the Churches instead of true Bishops have Powerful Lords and Princes chosen for the most part out of the Order of the Nobility and Grandees of this World Thereafter he Inveighs against their Gorgeous Stoles Girdles c. which he says is to them instead of the Spiritual Armour enjoyned Eph. 6. calling them the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Counterfeit Bishops and the Pastors the true ones Thus he P. 362. I must here again present to our Dr some further Account of the Sentiments of the Learned Iunius upon this Point in his Animadversions on Bellarmin ad Controver 4. de Concil in Cap. 15. Par. 9. Art 7. Non sunt Pastores Laici nec Ecclesiastici quicunque sed soli Episcopi That the Bishops only are the Pastors and no Inferior Officers He thus Animadverts and Answers Distinguenda Assumptio haec nam si anguste Episcopos ex Pontificiorum usu intelligas falsa est sin autem latius Communiterque Presbyteros Operam dantes Administratione Verbi ex Dono Vocatione Dei vera est Assumptio Recte enim Magister Sententiarum Lib. 4. Disput. 24. Excellenter inquit Canones duos tanquam Sacros Ordines appellari censent Diaconatus sciz Et Presbyteratus quia hos solos Primitiva Ecclesia legitur habuisse de his solis Preceptum Apostoli habemus enim vero si soli Episcopi Pastores essent profecto neque Episcopi faciunt officium qui non pascunt gregem c. That the premised Assertion that the Bishops
only are Pastors is rightly understood if applyed to Presbyters who Labours in the Administration of the Word who are thereunto Called of God and have Correspondent Gifts That the Master of Sentences does rightly assert that the Canons do only owne Two Orders as Sacred Viz. The Diaconate and Presbyterate Because we read that the Primitive Church had these only and of these alone we have the Command of the Apostle Moreover if Bishops only be Pastors these Bishops do not their Duty who Feed not the Flock He adds after nam illa Episcoporum distinctio a Pastoribus Presbyterorum ordine juris Divini non est sed humani instituti Nos de Iure solum communi Divinoque agimus Presbyteris ergo qui dabant operam administrationi verbi jus commune fuit ut Conciliis interessent c. That the distinction of Bishops from Pastors has no Divine Warand but is of Human Institution only That Presbyters who Labour in Dispensing the Word had an Interest to Sit in Councils Where its evident that he calls the Dr's Notion of the Bishop as its distinct from the Pastor and Superior to him Popish and an Human Invention and Asserts the Identity of Pastor anâ— Bishop by Divine Right they being Members of Councils And that this was the Sentence of the prime Schoolmen as Lombard c. 10. ibid. Spiritus Sanctus posuit Episcopos regere Ecclesiam Dei That the Holy Ghost set up Bishops to Rule the Church of God Thus Iunius animadverts aequivoce nam Episcopos dicit Apostolus communi significato i. e. inspectores Curatores Ecclesiae esse Presbyteros illius Agit autem cum Presbyteris unius Ecclesiae puta Ephesinae quos accersi ad se curaverat quod si unus tantum esse debet ut volunt Pontificii in una Ecclesia Episcopus ejus est solius pascere cur Paulus per omnia plurali numero usus est in hoc suo protreptico ad Presbyteros Ephesi Adding falsa ex aequivocatione sententia that the premised Assertion anent the Establishing Bishops in the Church by the Holy Ghost when applyed to the Prelat Bishop is not found since the Apostle according to the common use of the Word calls the Pastors or Presbyters of the Church her Inspectors or Bishops Because in that place viz. Act. 20. the Apostles Speech is directed to that one Church of Ephesus for whose Pastors he had sent but if as the Papists would have it there ought to be but one Bishop in one Church and it is proper to him alone to Feed how comes it that Paul all along makes use of the Plural Number in this his Exhortatory Speech or Sermon to the Presbyters of Ephesus After in Art 9. Passim asserunt Concilia Episcoporum esse That Councils were made up of Bishops Thus Iunius animadverts in his Third Answer quod Episcopi plurimum adessent non ideo factum est quod Episcopi essent sed quod eruditione Doctrina praestarent plerumque aliis de Presbyterio qui propterea suffragiis Presbyterii praefecti essent toto Presbyterorum collegio in Ecclesia singuli Nam qui erant ejusmodi eos ad Consilia generalia communibus Ecclesiae suffragiis mitti erat aequius quam rudiores c. That the Bishops were for most part present at Councils this was not upon the account of their being Bishops or as in that Character but because they for most part were beyond others of the Presbytrie in Gifts and Learning and that for this Reason every such Bishop was by the suffrages of the Presbytrie made President of their Collegiat Meeting for such as were in this capacity it was more equitable they should be sent to General Councils by the Churches common suffrages than those that were less learned c. He adds tanquam perpetui juris statuae Episcoporum pontificiorum sibi Assumpserunt sicut omnem autoritatem Ecclesiae Presbyterii That the Popish Bishops as if founded upon a standing Right and Tittle have Usurpt and assum'd to themselves the whole Authority of the Church and the Presbytrie In Art 10. he Corrects Bellarmin's absurd Gloss as if Theodosius and Valentinianus had intended only the Bishops to be Received in the Council And 15. ibid. he shews that the Chorepiscopi Presbyteri Subscribed and Voted in the Council of Nice And in Art 11. inveniâ—ntur soli Episcopi Subscripsisse That Bishops only did Subscribe He Answers that this is false De Niceno modo Diximus Not. 15. Constantinopolitano pâ—â—no Subscripserunt aliquot Presbyteri Alpius Presb. pro Philomuso Alexandrino Cappadociae Paulus Presb. Promontano Claudiopolitano Isauriae c. That in the First Council of Constantinople Presbyters Subscribed Thereafter he shews why the Bishops were Chosen to General Councils in singulis Presbyteriis cujuscunque Provinciae Communibus suffragiis Episcopi eligerentur ii qui Pietate Doctrina Iudicio praestare viderentur Adfuerunt autem Presbyteri juarum Ecclesiarum singuli Communi Synodorum particularium calculo ad actionem illam deputati tum Ecclesiae suae tum Provinciae totius nomine That in every Presbytrie of the respective Provinces these Bishops were Chosen by common suffrage who were judged more Eminent in Piety and Learning but Presbyters were also present being deputed to that Work both by the Vote of their own Churches and the common suffrage of Particular Synods and thus in the Name both of their own Church and of the whole Province He had said before that of the whole Province few were laid aside from Councils Upon 19. ibid. Where it is alledged that the Interest of any other than Bishops in Councils is contra morem omnis Antiquitatis Against the Custom of all Antiquity In Opposition to this Iunius produces the Pattern of that Council Act. 15. where it is said Paul and those with him were received by the Apostles and Elders that the Apostles and Elders met in Council Citing v. 22. It seemed good to the Apostles and Elders to send Chosen Men and v. 23. where the Apostles and Elders wrote to the Churches Adding atque â—ita diu in Ecclesia fuisse observatum demonstrat Exemplum Romanae Synodi quae contra Novatum fuit habita a 60 Episcopis Presbyterisque Diaconis pluribus qui Sententiam definiverunt contra Novatum Apostolici illius Concilii Exemplo ut refert Euseb. Hist. Eccles. Lib. 6. Cap. 43. Et Ruffin Cap. 33. Item Alexandrinae Synodi contra Arrium apud Gelasium Cyzicenum That it was thus of a long time observed in the Church is demonstrat by the example of the Roman Synod which was held against Novatus by 60 Bishops and many Presbyters and Deacons who gave Sentence against Novatus after the Example of that Apostolical Synod by the Testimony of Eusebius and Ruffinus in their Histories As also by the Example of the Synod of Alexandria against Arius according to Gelasius c. By this time its evident what the Judgment of
this Great Divine was as to the Identity of Bishop and Presbyter both the Name and Office and their Interest and Authority in Church Government yea and in Councils both de Facto and de Iure Franc. Gomarus Explic. Epist. ad Gal. Cap. 2. P. mihi 487. having asserted the extraordinary Ecclesiastick Function of Timothie and Titus and upon the common Ground of their various Travels with the Apostle Paul proved their Evangelistick Office to be inconsistent with the Function of a Bishop who is tyed to a certain Post He adds deinde illa Episcopi significatio quae post Apostolorum tempora introducta in Sacris literis omnino insolens est in quibus idem quod Presbyterum notat ut Paulus Tit. 1.6 ostendit quos enim v. 5. Presbyteros Ecclesiae eosdem v. 7. Episcopos vocat c. That the signification or designation of Bishop introduced after the Apostles times is unknown to the Scriptures wherein it signifies the same thing with the Presbyter and Pastor as the Apostle Tit. 1.6 shews for whom in the 5 v. he Calls the Presbyters of the Church the same he calls the Bishops in the 7. v. as also the Presbyters of the Church of Ephesus so termed by Luke Act. 20.17 Paul calls the Bishops v. 28. and Philip. 1.1 he writes to the Saints with the Bishops and Deacons Where by Bishops he understands the Presbyters not the Prelats set over Presbyters otherwise which were absurd in one and the same Church of Ephesus and Philippi there had been a plurality of such ordinary Bishops of which every one had been set over many Pastors Finally where Paul recites the several kinds of the Gospel Ministers he acknowledges no such Bishops distinct from Presbyters and superior unto them as Eph. 4.11 To which purpose Ierom's Judgment is memorable which is extant Comment in Ep. to Tit. 1.1 where comparing the 5. and 7. v. he infers that the Bishop and Presbyter is one and the same which Point he doth likewise in the same manner as we have done demonstrat from Philip 1.1 and Act. 20.28.29 and other Passages adjoined thereunto concluding all with this weighty assertion that with the Ancients the Bishops and Presbyters were one and the same untill by Degrees the care and inspection was put upon one and that the Bishops were set over Presbyters rather by Custom than by Truth of Divine appointment which Custom saith the Author did at last bring upon the Church the mischievous dominion of Bishops contrary to the Apostles Command 1 Pet. 5. Thereafter he reasons the Ruling Elders Office from these Scriptures 1 Cor. 12.28 1 Tim. 5.17 Rom. 12.8 1 Thes. 5.12 P. 526. explic Epist. ad Philip. Cap. 1. Consect 1. Cum Paulus hic alibi ut Act. 20. Uni Ecclesiae plures Episcopos tribuat nec ullum inter Episeopos ordinarios Pastores statuat discrimen sequitur adversus pontificios Episcopum non significare Pastorem praefectum Pastorum sed Ecclesiae Pastorem ut docet Hieron in Ep. ad Evag. Comment ad Titum probat v. 1. Since Paul both here and elsewhere as Act. 20. ascribes unto one Church a Plurality of Bishops neither places any difference betwixt the ordinary Bishops and the Pastors it follows against the Papists and thus against this Dr. in Gomarus Sense that the Word Bishop doth not signifie both the Pastor and Prelatical Inspector over Pastors or a Pastor of Pastors but a Pastor of the Church as Ierom learnedly proves in Epist ad Evag. P. 704. Explicat in 1 Pet. 5. Consect 8. Quandoquidem Presbyterorum officium hic statuitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quemadmodum Paulus Presbyteros Ephesinos dictos Act. 20.17 vocat deinde Episcopos v. 28. Philip. 1.1 Ecclesiae unius Urbis Philippensis tribuit Paulus Episcopos Diaconos Neque ullibi in Sacris Literis Episcopus Presbyteris praefertur Inde sequitur non ex Divina Institutione sed Humana Traditione cui deinde accessit superbia Episcopos a Presbyteris fuisse distinctos iisque Potestate Authoritate praelatis That is since the Office of Presbyters is here held out to be an Episcopal Inspection as Paul doth accordingly call the Pastors and Presbyters of Ephesus Bishops Act. 20.28 who are likewise termed Presbyters v. 17. and Philip. 1.1 mentions the Bishops and Deacons of that one City Philippi neither is there a Bishop found set over Presbyters in any place of Holy Writ It hence follows that the distinguishing of Bishops from Presbyters and setting them over Presbyters in a Potestative and Authoritative Prelacy had its Rise from no Divine Institution but from Humane Tradition which was the Foundation of Pride Well shall I weary our Profound Dr with another of the same Stamp with the Scots Presbyterians Antonius Sadael Operum Theol. Tom. 1. De Legitima Vocatione Pastorem Ecclesiae In the beginning of that Dispute he professes to deal with such as profest to owne the Reformed Doctrine but studied to evert the chief part of Discipline rejectis iis quibus ex officio incumbit ipsius Disciplinae Administratio rejecting such who by their Office have the Administration of Government committed to them P. mihi 65 66 67. He thus proceeds having Answered an Argument of one of the Sorbon Doctors he proposes his Second which is this objicit primos nostros Doctores fuisse quidem Presbyteros sed non Episcopos itaque non potuisse alios Ecclesiae Doctores constituere cum soli Episcopi Ius Ordinandi habeant That our first Doctors were Presbyters and not Bishops and thus could not Ordain other Ministers of the Church since only Bishops have a Right to Ordain Quae Sententia saith Sadael quam falsa sit jam videndum est The Falshood of which Opinion he undertakes to discover And thus he confutes it Patet ex Verbo Dei Episcopum Presbyterum qui quidem Ecclesiam docent reipsa atque munere eundem esse Atque ita variis nominibus rem eandem fuisse significatam sic enim Paulus ad Titum Cap. 1.5 hujus rei causa inquit reliqui te in Creta ut constituas oppidatim Presbyteros sicut tibi mandavi si quis est inculpatus opportet enim Episcopum inculpatum esse It is evident from the Word of God that the Bishop and Presbyter such as Teach the Church of God are upon the Matter and in Office one and the same and that by these Names one and the same thing is signified For thus the Apostle to Titus Cap. 1. v. 5. For this cause left I thee in Crete That thou shouldest Ordain Elders in every City If any be blameless For a Bishop must be blameless c. He adds idem Apostolus ad Presbyteros Ephesinos Act. 20. attendite vos ipsos totum gregem in quo Spiritus Sanctus constituit Episcopos ad pascendam Ecclesiam Dei. Et in Epist. ad Philip. Cap. 1 v. 1. Salutat Sanctos qui erant Philippis una cum
Cap. olim Dist. 95. He adds that these who have Laboured in Reforming the Church these Five Hundred Years have Taught that all Pastors be they Entitled Bishops or Priests have equal Authority and Power by Gods Word Citing first the Waldenses in Aeneas Silvius Hist. of Bohem. Cap. 35. Next Marsilius Patavinus Defens Pacis Part. 2. Cap. 15. Wickliff c. If the Testimony of Bishops will please the Dr we will find Bishop Iewel fully Combats him in this Point Defens Apol. cont Hard. Edit An. 1570. P. 243. What meaneth Mr. Harding saith he to make it an Heresie to say that by the Scriptures of God a Bishop and Priest are all one Knows he how far and to whom he reaches the Name of an Heretick Then he Cites Chrystos on 1 Tim. Hom. 11. shewing that inter Episcopum Presbyterum interest ferme nihil Betwixt a Bishop and Presbyter there is almost no Difference Ierom ad Evagrium asserting that Apostolus perspiâ—ue docet eosdem esse Presbyteros quos Episcopos The Apostle clearly Teaches the Bishop and Presbyter to be one and the same calling the contrary Opinion a Vecordia or Folly Also August Quest. Vet. N. Test. Quest. 101. Quid est Episcopus nisi primus Presbyter That the Bishop is only the first Presbyter Amb. de Dignit Sacerd. Episcopi Presbyteri una est Ordinatio Asserting that the Ordination and consequently the Function of the Bishop and Presbyter is one and the same All these and many more Holy Fathers saith Bishop Iewel together with St. Paul the Apostle for thus saying by Mr. Hardings Advice must be holden for Hereticks I will add and all these and many more together with the Apostle Paul by this Dr's Advice must be holden for Novelists and Scots Schismaticks But there are other Bishops will yet enter the Lists with our Dr Bishop Pilkinton on Revelation and in the Treatise of Burning of Pauls Church Bishop Bilson Perpet Gover. Cap. 2. Yea more of the Famous English Drs. Fulk against the Rhemists on Tit. 1.5 Dr. Humphray in Campian Duraeum Iesuitas Part. 2. Ration 3. Whittaker above Cited So also ad Rationes Campiani Ration 6. Confutat Duraei Lib. 6. Chemnitius Gentiletus the great Examinators of the Council of Trent the one a Divine the other a Lawyer doth both Condemn as a Trent Error our Dr's Assertion anent the Distinction of Bishop and Presbyter the one by Scriptures and Fathers the other by the Canon Law We have heard that Dr. Reynolds for this Parity of Bishop and Presbyter tells us It s needless to speak of the particular Persons since it s the common Judgment of the Churches of Helvetia Savoy France Scotland Germany Hungary Poland the Low Countreys and our own Witness the Harmony of Confessions Sect. 11. Now from all that is said whether the Body of Protestant Divines and Churches be not for the Official as well as Nominal Identity of Bishop and Presbyter Whether this be not likewise the Judgment of the most Ancient and Purer Church Whether our Argument be only a Confusione Nominum and Sophistical and Childish Is left to the Judgment of Judicious and Impartial Readers who shall Weigh what is said in the Ballances of Scripture and Sound Reason Before I proceed I cannot but take notice of this Dr's petulant impertinency in proposing our Argument He says this is our great Argument That there is no distinction betwixt a Bishop and Presbyter in Scripture And therefore we conclude that our Argument a Confusione nominum is demonstrative and solid As if when we maintain that in Scripture there is no distinction betwixt these Offices we meant a Nominal only and not a real diversity Had he ever perused the Authors he Cites or conferred with any Presbyterian who understands the Controversy he would have found that from the Scriptures Cited and many Paralels it s an Official oneness not a Nominal only we plead for and that our Arguments therefrom has such Nerves as he durst not medle with The Dr. tells us P. 23. That whether the Bishop be of an Higher Order than the Priest falls not under his enquiry nor is it very Material considered with Respect to the common Priesthood and Subordinat Officers they might be of the same Order tho at other times when Authority and Iurisdiction is Named the Bishop with regard to his Dignity and Power is alwise reckoned above a Presbyter Here I must say is a strange Confusion and that not Nominum but Rerum 1. The Dr. is so much for the Official Scriptural Superiority of the Bishop to the Presbyter that he affirms the Contrar Assertion to be a New opinion got into the Heads of his Countrymen and some others but never heard of this 1400 years For curing of which he has sent down this Learned Pamphlet yet he will not enquire whether a Bishop be of a higher Order or not to a Presbyter i. e. He will not enquire whether his Country-men or he have the Right in this Debate If the Bishop be not of an Higher Order his Countrey Presbyterians are Right their Arguments which ly level to this scope are good and Conclusive and do batter his Principle of a Superior Order of Ministers above the Pastor and in especial under this Designation and Character of Bishop The Antithesis whereof viz. that there is an Officer called a Bishop of a Superior Order eo no nine the Dr. Contends for tanquam pro aris focis yet he says the enquiry into this Point which to all men of Sense is the Cardo Questionis is not in it self Material Let any ponder whether this stout pretended Signifer doth not here let fall his Standart and even flees at the First alarm 2. He tells us when Authority and Iurisdiction is named the Bishop with regard to his Dignity is alwise reckoned above a Presbyter Now I do appeal to all Men of Common sense whether the Dr dos not here Assert 1. A Divine Authority and Jurisdiction of a Bishop above a Presbyter 2 By clear Consequence that he is of an higher Order than the Presbyter or else how can he be in Jurisdiction and Authority above him 3. That the Bishop under that Character and eo nomine is thus Represented in the Scripture Accounts of him Now all this being his Assertion in opposition to his Country-mens supposed Errors how can he decline the enquiry whether the Bishop be of an higher Order Let any Judge if he says not this upon the Matter the thing is Clear in it self in the Scripture Accounts and this I maintain in opposition to the Scots Presbyterians whom I do hereby Charge with a new Opinion on this Ground but am not Concerned to Examin their Arguments or make good my own 3. He tells us they are sometime considered as of the same order with respect to the common Priesthood I Answer we have proved that Presbyters or Pastors have both name and thing of all ordinary Ministerial
mighty proof of Bishops their Precedencie and Official Dignitie above Presbyters and Answer to our Arguments to the contrary Marr not your Modesty in laughing at a Venerable Dr's Arguments and Answers while you read them The Dr. tells you he was contemporary with Clemens Romanus who was of the Apostolick Age. And he will probably be got perswaded that Clemens in this walkt up to the Sense of that Eminent and very Ancient Father the Apostle Iohn who reproved Diotrephes for his aspiring after this manner But least you abuse this Citation to infer the dangerous consequence and Heresie of the official parity of Bishop and Presbyter the warry prudent Dr. precludes your mistake by adding this Salvo If there was no such Precedencie then in the Church there was no Ground for his Reprehension Mighty Reason And well correspondent to his Reverend Father Bellarmin's Sense and Pleading against our Divines for the Papacie It should seem Men were never tempted to strive for a Dignity and Preferment in the Dr's Sense but what was Lawful And that this very seeking and enquiry proves the Lawfulness and supposes it It seems also that a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diotrephes was seeking a Lawful Preheminence when he resisted the Apostle Iohn and the only fault was that the Man did not modestly stay till the place was for him and he for it And in correspondence to the Dr's Sense of this Reprehension when Petter exhorted not to be Lords over GOD's Heritage he rebuked only an ambitious seeking of a Lawful Lordship Our Saviour also in His great Command and Prohibition above mentioned relative to the Apostles seeking a Primacie and First Dignitie as the Dr. calls it supposed and established a Primacie in the Church otherwise ye will wrong and expose the Dr's Consequence if you admitt not this Reasoning For he will tell you That else there was no ground for such a Reprehension But now P. 33. The Dr. tells you he is come after this long Travel and Pains these Way-ward and Stubborn Presbyterians has put him to and arrived at the Summ of all that these Reasonings amounts unto We expect then the Distilled Spirits the Nerves of what goes before Epitomized if this be the Epilogue and Summ Total of what we have heard Well what is that Summ of all Why The Helenist Jews the Grecian Jews distinguished the High Priest from the Levites by the Name of Priest for which again Philo the Iew stands Voâ—cher yet none will conclude he had no Subordinat Priests as now adays Presbyterians argue upon the same Topick Sophistically for when the Priests were compared among themselves then their Dignities and Subordinations were mentioned when we compare the New Testament Priests and Deacons we say Priests and Deacons but when we compare them among themselves we acknowledge their Subordinations Really if this be the Comprehensive Account of all it is pity the Dr. has spent so much Discourse upon it and run himself out of Breath to catch a Nothing For I am of the mind that every Reader will judge that this his Summ might have very well served for all and saved him the Labour of the Tedious Discourse we have heard But to the point we often tell him I know not how often we must that our Argument from Philip. 1.1 which all this his Quible mainly aims at is not merely drawn from the Division and Dichotomie The Sense of the place already exhibit by our Divines evinces the contrary Nay further which discovers this Mans Vanity and Quibling Folly in this Matter we acknowledge that sometimes general Divisions of Church Officers in the New Testament admits of a Subdivision as particularly Rom. 12.6 7 8. is generally acknowledged As also in that of Philip. 1.1 But this we assert that these general Divisions and Subdivisions and the several Recitations of the New Testament Church Officers still supposes the Pastor-Bishop or Preaching Presbyter to be the highest ordinary Church Officer appointed of God and that the Pastor or Preaching Presbyters Office admits no Subdivision of Superior and Inferior Degrees no more than the Office of Apostles and Evangelists And we are still seeking from this Dr the proof of his supposed Affirmative that it doth I confess the Dr. Words it in so far well When we compare saith he Priests among themselves we must acknowledge their Subordinations We cannot help what the Dr. must but he must have better Prespectives to give us ere we can see his Subordination of Pastors in the New Testament And as for his New Testament Priests we owne them not We know there is an Holy Priesthood and Brotherhood whereby the Scripture points out Believers joynt Priviledges who are a Kingdom of Priests and that there is a Glorious High Priest of our Profession whose Priesthood is Unchangeable and passes not to others But for New Testament Priests thus Characterized as Church Officers we are yet to Learn their Warrand from our Dr among others his Mysterious Points I know the Prophecie of the Old Testament as to Ministers of the New runs thus I will take of them for Priests and Levites But if the Dr. Strain this Allusion to bear the Conclusion of a suteable Name of New Testament Officers he will also upon Malachie's Prophecy anent purifying the Sons of Levi in order to offering a pure offering in in every place draw the pretty Popish Conclusion with his Friend Bellarmin of a New Testament Sacrifice for his New Testament Priests And really when I consider his continued constant Designations of Ministers of the Gospel after this manner I do judge the Cardinal and he are much one in this Sense and Conclusion And that which follows confirms me For P. 33 34. the Dr. tells us That the Old Testament Priests were by their offering Sacrifices distinguished from the Levites and the New Testament Priests of the highest and subordinat Order are distinguished from the Deacons by their offering the Eucharistical Sacrifice Now we all know that Priests and Sacrifices are Correlates But the Dr. knows that his Novell Divines the Protestants tho they did pass with a Charitable Construction some of the Ancients Allusive Expressions this way yet do disowne the Name and Thing of a Sacrifice as appropriat to the Celebration of that Sacrament P. 34. The Dr. has not yet done with his Dichotomies And the Sum of this Page is The Iews used their Dichotomies of their Clergy in the Apostolick Age and the Bipartite or Tripartite Division upon this Ground was used by Jewish and Christian Writers yet these who Reckon the two Orders in other places reckon up the Hierarchy of Bishops Presbyters and Deacons I have heard of a Beggar who pleased himself as possessing a great Sum by telling a piece of Money often over How often shall we have this more than recocted Crambe these often boyled Colworts repeated I am of the mind that Battologie was never better exemplified than in our Dr's Arguings We are still seeking from our nauseous
every approven Presbyter as he expresses it Apol. Cap. 39. presided over the Collegiat Meeting of Pastors and was called Bishop The same he tells the Iesuit may be applyed to Ignatius's Epistles and what is Cited from them to this Scope si sicuti jam se habent fidem mererentur upon condition that they deserved to be credited as they are now presented But then subjoins sed omnibus notum est eas additionibus ac dimunitionibus fuisse corruptas But it is known to all that they have been corrupted with additions and Dimunitions Referring upon the Margin to his Crit. Sacr. Lib. 2. Cap. 1. Cooks Censure Vedel Not. Wallaeus de past P. mihi 473 ascribs also to Apostles the extraordinary call and Function upon Grounds of their immediat vocation citing Gal. 1 1. Paul's calling himself an Apostle not of Men nor by Man their infallibility in Doctrin c. The ordinary Officers and Successors of Apostles he holds to be the Pastors as being first planted by them in the Churches for which he Cites and improves these places Act. 14.23 where we find the Apostles Ordaining Ministers or Elders Church by Church as their proper immediat Successors in an ordinary Ministry Tit. 1.5.7 where the Office of Bishop and Presbyter is identified in Name and thing 2 Tim. 2.2 where he is enjoyned to commit what he had heard of Paul to faithful Men able to Teach others So Act. 20.28 where the Episcopal Office is enjoined to Elders by Paul in his last farewell to the Church of Ephesus So also Eph. 4.11 with Rev. 2.3 In which places the Pastors power and Jurisdiction is to this Scope asserted Iunius Cont. 5th Lib. 1. Chap. 14. Not. 15. hath these notable words nunquam instituit Christus ut Apostolis Secundum gradum succederetur quae res si fuisset jam Apostolatus functio ordinaria dicenda esset hoc autem veritati rationi adversatur omnes Dei servi in Doctrinam Apostolorum suecesserunt in gradum eorum neminem adoptavit Deus God never appointed or allowed any succession to the Office and degree of Apostolat which had it been the Office of the Apostles might be called ordinary but this is contrary to the Truth and sound Reason All the servants of God have succeeded into the Doctrin of the Apostles but God hath adopted none of them into the Apostles degree and Office None succeeded to Apostles and Evangelists as to the degree and Office saith Baynes since it was extraordinary and temporary The Pastors and Presbyters because ordinary Officers succeed them from another Line but not as one Brother succeeding to another in the Right of inheritance As the Laws of Moses during that Oeconomy were to be kept tho Moses who delivered them had none Succeeding him in his Office and degree So neither were the Rules in Government presented in the Epistles of Timothy and Titus delivered to any succeeding them in their Office Ecclesiastical Authority saith Gerson de potest Eccles. considerat 6 ta may be considered either formally absolutely or respectively as applyed to this or that person and executively Altho the Authority absolutely considered continues the same yet in the application it is various and that which was in Apostles and Evangelists remained not alwise with such Apostles and Evangelists As in Point of Right none could succeed to the degree of Apostles and Evangelists so in Matter of Fact none did succeed Causabon exercit 14. P. 314. makes this the quarta Nota of the Apostolat Potestas longe major Augustior quam ulli unquam alii functioni Spirituali fuerit attributa The fourth discriminating mark of an Apostle is with Causabon their greater and more Venerable Authority and Power than was competent or allowed to any other Spiritual Function or Office Which he illustrats from Chrysostom 1 Cor. 12.29 asserting the Apostles to be above all other Spiritual Functions Quis nescit saith August lib. 2 de Baptismo cap. 1. illum Apostolatus Episcpatum cuilibet Episcopatui praeferendum Who knows not that the Episcopacy of Apostles is set above all other Episcopacy whatsomever Now I supose from what is said it is evident that this Man in stead of exposing the Presbyterians in this account of their Judgement anent the Apostolick Office hath opposed himself to Protestant Divines and hath blotted himself as a Calumniator of the true Protestant Doctrine in this point espousing therein the Popish Cause and Interest But let us hear what is our Dr's Account of the Apostolick Office It is thus In opposition to which saith the Dr. P. 96. i. e. the premised Presbyterian or rather Protestant Account of the Apostolick Office We affirm had he added we Catholicks and Iesuits some would alledge the Epithet had been suteable to his Doctrine Well What affirms he That the true Characteristick formal and distinguishing Mark of an Apostle was his Constant Supreme Spiritual Perpetual Power Authority and Iurisdiction over all subordinat Officers and all others believing in Christ and his Power to transmit this Authority to his Successors according to the Command of our Saviour Here we have it in his own Words Upon which 1. Let it be considered that he presents this Description and Account of the Apostolick Office in opposition to that which he premiseth as ours We hold as well as he that the Apostles had a Supreme though collateral and equal and Spiritual Power and Authority over Officers and Members of the Church Only we add these further Characteristicks of their Office viz Their extraordinary Gifts their immediat Call including and having connected therewith an unconfined Commission to propagat the Gospel among all Nations as himself words our Tenet and which is also proved from that Passage he cites Matth. 28. Now since in opposition to our Description he holds that his not ours are the proper discriminating Marks whereby Apostles were distinguished from other Officers he must of necessity hold that these Characters are proper to other Officers as well as them For there is no Mids Either these Prerogatives were peculiar to Apostles or proper to others also and thus common to both and it being so not to mention other properties since their unconfined Commission to Preach to all Nations And he cannot but acknowledge as immediat Officers of all the Churches in actu exerciso and in order to the founding them and planting Gospel Ordinances and Officers therein according to our Saviours Commission Matth. 28. is our great Mark and Characteristick of an Apostle I challenge him to shew me what succeeding ordinary Officer had this applicable to him whether of his supposed Episâ—opal Mould or any other The Dâ— will not deny that upon this Ground the Churches are said to be built upon the Apostles Foundation and this in an exclusive Sense not the Foundation of any succeeding Officers whether the Dr. call them Subordinat or otherwise And he knows the Churches Foundation is not to be twice laid So that he is obliged either
Pools Annot. with several others take to be only the Signification of his Judgement upon the Question in Correspondence to what Peter had before spoken As for Simeons Succession to Iames in Ierusalem and Hegesippus Account of the Succession of Bishops there It is spoken to above and what Credit is to be given to the supposed Catalogue of Bishops in Ierusalem and other pretended Diocesses For what he adds of Calvin's Judgement upon Gal. 2.9 As favouring his Opinion I Answer Calvin takes him indeed to be among Eminent Apostles viz. In Moral Respects prudentia aliis dotibus as he expones the word Pillar and attributs the same Eminency to Peter and Iohn And speaking of his presiding in the Council he doth not positively assert the Ground which the Dr. alledges but problematically with a fortassis id factum c. And even granting his Admission of a Presidency the Consequence of an Official Presidency and as importing a Majority of Power far less eo nomine as formally Bishop there is so very gross and obviously impertinent as any with half an Eye may discover it The Dr. tells us That his Scripture Instances do plainly demonstrat that the Apostolical or Episcopal Authority was conveyed to single persons in the first Plantations of Christianity What Demonstrations these are I refer to the Reader to Judge from what is above replyed such sure as are not adapted to any Rules that hitherto hath been heard of whereof this is a very clear Demonstration that the Dr. in this Peroration and refined Summ and Conclusion of his supposed mighty preceeding Demonstrations hath pronounced as great None-sense as ever was spoken or written Which I demonstrat thus from the Series of his Reasoning In his Sense the Apostolick and Episcopal Office is one and equal and Apostles as such were Superior to all Church Officers except Bishops their proper Successors in Official Authority Now here is a Successor Bishop preferred to all Apostles eo nomine as Successor-Bishop yet deriving in his Sense also an Apostolat only And which is yet odder succeeding to an Apostolick Office who was an Apostle before and by his Confession thus related unto and having an Official Authority respecting the Church Universal Yet when his Charge is Restricted to Jerusalem as his proper Post and Diocess he doth upon this Ground Transcend all the Apostles in Official Authority If any will sodder these Assertions together and reconcile them to sound Sense and Divinity he must be better skilled than all Vulcan's Gimmerers The Dr. will not insist upon the Presbyterians imaginary and superficial Exceptions which they have invented They must be such because he saith it and save him from a Concern in Scanning them No doubt if as Superficial and Imaginary as his Demonstrations their Inventions were very shallow The Dr. brings next P. 114. the Trite Argument taken from the seven Asiatick Angels And first tells us of Salmasius taking the Angels as denoting the Churches the Denomination being taken from the purer Part of these Cities to which Christ wrote To which he replyes from the distinction of the Churches from the Angels Rev. 1.20 And that the Sense would thus be to the Church of the Churches Not to detain him much here we only tell him that whatever Salmasius Sense or Escape might be in this he cannot deny that in the Sense and Judgement of the Body of all Presbyterians the Angels are distinguished from the Churches as the Church Representative is from the Church Collective Besides himself acknowledges P. 115. That the Heavenly Admonitions are first addressed to the Angels and by them were Communicated to the Churches As at the close of every Epistle all are called to hear what the Spirit saith to the Churches And he will not doubt that Salmasius distinguisheth Ministers from Church Members in this Point and the Church Members concern in all that is written he can less doubt Besides that Salmasius words will hardly bear his critical and saucy Construction who calls them a silly subterfuge since he may be supposed to compare only the Populi purior pars as he Terms it with the rest of the Inhabitants of these Towns so that the Address distininguisheth them from others And the Angel of the Church in his Sense will import only the Church in such a City not the Church of such a Church But the Dr. will not have the Angel a Multitude but one single Angel presiding over Presbyters and People We have already made appear that the Collective Sense of the Term Angel is most suâ—eable to Scripture and the Scope of this Book But the Dr. will needs loose the Objection taken from the Plural Address of the Angel which he thus propones That some Instructions there are in these Epistles in which others beside the Angels are particularly admonished This is a piece of our Dr's petty Sophistry He must make the knot easie that he may know how to loose it The very proposing of this Objection is a yeelding of the Cause For if in this Plural Address these others addressed be not the Angel then there is no Plural Address of the Angel himself or Representation of the Term Angel in a Plural Mould But had the Dr. intended to Dispute not to triffle in proposing a simple Foppery in stead of a Presbyterian Objection he should have told his Reader that we hold and do exhibit Instances of it that the Angel himself is addressed Plurally and bespoken so in these Epistles as a plurality of Officers appear evidently to be pointed at by thâ— Term Angel As particularly when it is said To you and the rest in Thyatira Rev. 2.24 Thus likewise v. 10. Fear none of these things which thou shall suffer Behold the Devil shalt cast some of you into prison that ye may be tryed and ye shall have tribulation c. Be thou faithful unto death Well what saith he to this Objection Why The Epistle is no less addressed to the single Angel than that of the Philippians is to the whole Church at Philippi though Paul useth particular Compellations Chap. 4.2.3 I entreat thee also true Yoke-fellow help those Women c. But good Dr. here is both a particular special distinct Precept and under such a Compellation as is in tâ—rminis separat and distinguished from the Body of the Church and those general Precepts addressed thereunto So that there is no shadow of a Paralel when the Angel is plurally Addressed for the Precept and Injunction is the very same Fear none of these things which thou shalt suffer There 's a relative pointing at the single Term Angel Then the Devil shall cast you that ye may be tryed Be thou faithful c. There the same persons are addressed and spoken to both singlely as one Angel and plurally as many that in reference to the same very individual Purpose and Duty the Speech running on both to the same Persons and the same Scope So that to use the Dr's
Phrase in reference to Salmasius his Answer to this Objection appears to be a silly subterfuge fit for nothing but to move their Laughter who are seen in this Debat and unworthy to have been uttered much less printed by a Man who sets a D. D. to his Name The Dr. cannot but know that the pinch of this Debate and state of the Question betwixt him and us is Whether all that 's spoken of this Angel can be competent to one individual the contrary whereof Presbyterians have made good and not anent the Concerns of particular Persons in some special Precepts of a general Epistle which is in terminis addressed to the whole Church The Dr. adds as another mighty Answer That the second Epistle to Timothy is addressed to him alone tho the Conclusion be to all the Faithful at Ephesus Ans That the second Epistle to Timothy is addressed to him immediatly no Body doubts As for that Conclusion The Lord Iesus be with thy Spirit Grace be with you there can nothing thence be inferred but that the Apostle in the Precepts addressed to Timothy designed the Good of the whole Church And altho what is contained in the Epistle have this general Scope yet it is to be applyed pro unius cujusque modulo and Peoples Duties and that of Ministers are to be distinguished But in the plural Adress of the Angel the same Duties are as is said enjoyned to the same Persons and to the same Scope And the Mystical Term Angel is represented in a plain plural Mould as pointing at a Plurality of Church Officers Besides that in this Conclusion the People are distinguished from the person of Timothy So that the Conclusion doth not solely and immediatly reach them But this holds not paralel with the Direction of an Epistle to a Plurality thus Mystically represented by one single Angel The Dr. adds further That the Bishops of the Asiatick Churches are said to be Angels in Imitation of the Jews among whom the High Priest was dignified with that Name as Mal. 2.7 Where the Word Messenger may be translated Angel I like not the Doctor 's Iewish Imitations If the Pattern was drawn from Mal. 2.7 Even granting this to the Dr that the Term Angel is with Allusion to that Term of Messenger the Term and Designation is Scriptural And had his Eyes been single he might in looking upon that Text have found that the Term of Messenger and Priest hath a plural Signification And consequently our Exposition of the single Term Angel in a Collective Sense in these Epistles and Application of the Plural Address to the single Angel to be Exemplified in that Scripture But the Dr. will needs suppose gratis and Magisterially Dictat unto us his Petitio Principii That the High Priest only was Dignified with that Name But he and his Fore-leader Dr. Hammond hath piâ—ifully mist the Mark in this Notion it being palpable that the Scope is to direct the Lords Priests and Ministers in their common Duties to which they were called and to say that the High Priest alone was here designed and intended will infer that the first Verse of that Chapter O ye Priests this Commandment is for you is to be understood only of the High Priest that he alone was concerned to give Glory to the Lords Name as is enjoyned in the 2. Verse and he alone threatned in the same Verse with a Curse to be inflicted upon his Blessings that he alone was to have the Law of Truth in his Mouth and to keep knowledge as Verses 6 7. and that at his Mouth only the Law was to be sought Whereas all the Priests were Teachers and Solemnly Addressed the People in Teaching together with Moses himself Deut. 27.9 10. and were sent to Teach the People 2 Chron. 17.8 Besides that had the Dr. been through in Searching this Controversie he might have found that as the Term Levi represents in this Chapter the Multitude of Levites so Presâ—â—terians do plead that the Term Angel whereby the Officers of every Church of Asia is represented hath nothing peculiar in it beside what is applicable to every Minister of the Gospel whose Angelick Frame as well as Office and Authority is hereby pointed out And therefore cannot in this place Indigitat an Officer Superior to Pastors or Ministers The Dr. asserts That the Angels Authority was extended to Laity and Clergy But he must be admonished that his new Term of Clergy and Laity were not then begot and he must prove not assert without Proof this his alledged Extension of the single Angel or Prelat his Power and Authority The Dr. pleads that the Faults of the Churches are imputed to the Angels because of their Spiritual Power to Reform and Chastise these Abuses Ans. No doubt Ministers have great influence upon the good or ill Frame of Churches and this will say as much yea much more for us than for the Dr for upon our Supposition of a Plurality of Pastors Addressed in the Angel it s much more suteable to suppose a Peoples good or ill Frame and Spiritual Condition to be influenced by the good or bad Carriage of their Pastors who have an immediat Inspection over them than to suppose it flows merely from the good or bad Carriage of one Prelat set over their Clergy and themselves this Inspection being the more remote And the Dr. knows we may call in an old gray Hair'd Witness Experience to testifie that there hath sometimes been some diligent Pastors and a thriving People in a Diocess where the Bishop hath been naught And besides that the Dr. here pitifully beggs the Question he should have seen how to evite the Inconvenience of Timothy so eminently commended for his Faithfulness Stedfastness and Piety his falling as Bishop of Ephesus from his first Love and by his bad Carriage influencing this bad Frame in that Church and leading them wrong As likewise he should have seen how to make it appear that the Important Duties of Faithfulness holding fast what is attained not to Fear Sufferings Warnings of a Prison Tryal c. are applicable to one Person solely As likewise how several of these evils charged upon the Churches could be the Objects of the Bishops supposed Spiritual Chastising Power such as their Dead Frame Falling from their first Love c. The Dr. ibid. will in the next place loose the Objection taken from Rev. 2.24 But unto you I say and to the rest in Thyatira Whence he tells us we plead that the Epistles were directed to a Community because the Compellation is in the Plural To this he Answers That the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is left out in the most Ancient Manuscripts particularly the Alexandrian preserved in the Royal Library 'T is pity the Dr or a Man of his Sense was not called in to Instruct or Inform our last Translators whâ— were no doubt as favourable to the Episcopal Cause as he though I will not say they would have allowed all
his Methods in Pleading and he will not doubt of their diligent Searching the Original Text and that they knew of these Manuscripts as well as Dr. Hammond and he yet do render the Text with the Conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the Current of all the Greek Copies It s strange that the Dr. hath the Confidence upon the Supposition of one Copy or of two at most reading the Text without the Conjunction to assert that the most Ancient Manuscripts do thus read it as if these two deserved that Character and might stand good against the whole Body of all the Greek Copies wherein this Particle is found yea the whole Body of all Translators as hath been Instanced unto him by Presbyterian Writers We have above made appear that the Text cannot be consonantly read Read to the scope or contexture without the Conjunction since after that our Lord in vers 23. gives this general warning I will give unto every one of you according to yâ—ur Works c. He adds but unto you and unto the rest in Thyatira viz you Ministers and the People in that Church contradistinct from others c. The Dr will needs have the words we insist on applicable to those mentioned in the latter end of the 23 verse and not properly to the Angel of the Church of Thyatira And this is his Answer even upon the supposition of our Reading with the conjunction which he is forced to acknowledge is the common Reading and thus discovers his folly in opposing two suppâ—sed Copies to it His Reason is that they are the other Churches of Asia which because mentioned in the Speech directed to the Angel of the Church of Thyatira the immediat transition from him to them is natural and easie and all the Churches shall know viz the Churches of Asia shall know that I am He which searcheth the Reins and hearts v. 24. But unto you i. e. saith the Dr. the Churches of Asia c. Thus he scor's out and expungeth the adversative particle But in 24 verse clearly limiting the you here and distinguishing it from the more extensive you in verse 23. I hope the Dr saw no Copies reading the Text without the adversative particle But The Dr. says because the Particle they in v. 23 is understood of all the Churches of Asia in the Speech directed to Thyatira the Transition from him to them is easie and natural all the Churches of Asia shall know c. But unto you i. e. the Churches of Asia c. If this be not an offering violence to the Text nothing ever was For after that our Lord hath added a general appendant motive v. 23. that by this stroak on Iezebel all the Churches shall know viz the Asian Churches that he is a searcher of the Reins and Hearts c. He returns to an express Application and Address of the Speech to Thyatira 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 First in general by the discriminating But or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Secondly in an express mention of Thyatira And that we may not mistake it for a general partition of the Churches of Asia unto those of Thyatira and others as the Dr. dreams he expresly in terminis thus restricts the phrase and address to that particular Church to you and the rest in Thyatira not to you in all Asia The Dr will not deny that in this clause the you and the rest are distinguished and within distinct Limits and Marches but so cannot those of Thyatira be distinguished from the Churches of Asia whereof they are a part For what he adds of Beza's Acknowledgment of the Angel to be a Praeses we have already made appear how insignificant this is to bear the weight of his conclusion of a Prelatical Presidency here supposed since he owns him only as a Moderator or Praeses of the Meeting by the Dr's acknowledgement But the Dr. tells us he makes him in a ridiculous manner a Weekly or Monthly Modâ—rator This Charge of the Dr's is ridiculous Beza only pleading against the fixed Moderator which with him is the Episcopus humanus without mentioning any such Limits of time as the Dr. Imputes unto him The Dr. will needs remove the Objection taken from the Angels not being called Bishops to which he returns That neither Baptism nor the Sacrament of the Lords Supper are called Sacraments though we express the Scripture Sense of these Institutions when so terming them But by his favour this Objection is not so inconsiderable as he imagins nor his Answer so considerable for if the Apostles Scope was to point out the Nature and Office of the Diocesan Bishop whom the Dr. distinguishes from inferior Officers and owns him as distinguished by this term Bishop which he knows to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in terminis a Scripture term and epithet such as is not the word Sacrament it should seem this discriminating term should here have been made use of rather than a more general Term aplicable to all Pastors And in a word when he shall make the Divine institution of the Diocesan Bishop appear in Scripture then his Paralel answer with reference to Terms of Trinity and Sacraments expressing what is revealed in Scripture though not in Scripture Terms shall be admitted as valid But till then must make up the Number of the rest of the Dr's gratis supposita and beggings of the Question The Dr. will needs have the whole Question to be determined by the Ancients affirmation of a Prelatical Succession to Apostles And next by their insisting on this Succession in their Disputes with Hereticks And in the Third place by the resolution of this doubt whether we may safely Lean on their Authority and Tradition in an affair of this Consequence What Credit is to be given to the Ancients in this Poinâ— and what strength is in the Argument drawn from their supposed Testimony in reference to our perswasion of the Divine Right of Prelacy is above fully cleared And our scope being to trace only the Dr. in his pretended Scripiure-proofs we leave him sufficiently exposed in this Point of Antiquity by those who have fully examined him and traced his human Proofs on these heads Wishing him a Sounder heart and more sincere diligence in this Controversy FINIS A REVIEW and EXAMINATION OF THE Scripture-Grounds UPON WHICH The AUTHOR of the Survey of Naphtali Supposed to be Mr. Andrew Honyman Bishop of Orkney Pleads for the LAWFULNESS of the Episcopal Office Where the Arguments of the IV. Chap. of his II. PART are Discussed CHAP I A Consideration of the Scripture Grounds upon which the Surveyer pleads for the Lawfulness of the Episcopal Office TO Examin with as Succinct Perspicuity as we can the Surveyers Scripture Pleadings for Episcopacy in this 4 th Chap. It is in the first place to be noticed how that he was afraid to set his Foot upon such Slippery Ground as to plead directly for the Necessity of Prelacy upon a Divine or
Will that this Moderator or President should have their whole Authority Concentred in him as this Surveyâ—r pleads and so as to smallow up their whole decisive Suffrage and render them mere Cyphers This he cannot but acknowledge to exceed far the mere governing the Actions of the Meeting and preserving of Order Which is the proper Work of a Moderator I might add that the admitting it is GODs Will that Ministers set over their Associat Meetings one single person to Moderat will not so much as infer that he should moderat ad vitam Since 1. This will bring under the burden of whatever abuse of his Power he may be guilty of and exclude all Help and Redress 2. This will deny the Judicatory or Meeting the Advantage and Use of these governing Gifts and Graces that may be supposed in other Members And sure the Surveyer could not but acknowledge this contrary to the Divine Law since the Gifts and Graces of every Minister are given by GOD for the Advantage of His Church and to be improven accordingly The Ministration of the Spirit saith the Apostle is given to every one to profit withal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Metaphor taken as some do judge from Bees bringing all to the common Hive Thus we see that unless the Surveyer degrade the Bishops to mere Moderators this Reason is utterly remote from and absolutely short of reaching any other Conclusion The Third Ground is That it is Juris Divini by way of Approbation that the Churches in their Ministerial Combinations for Government should have one over them who hath a singular Power for prevention of Schism and Disorder and such a Power as what is Right or Wrong in the Church may be imputed to him as is manifest from the Epistles directed to the Angels of the Churches Rev. 2.3 whom Beza Cartwright Reynolds c. hold to be single persons Ans. It is not clearly discernible what strength is in this Reason beyond the former since it still runs upon the Ius Divinum and necessity of a President in Church Meetings in order to this as its native and great End viz the Prevention of Schism and Disorder And if this be the Rule and Measure of such a Presidency the Surveyer had been hard put to it to prove that this doth necessarly infer and require that it be such as swallows up the whole decisive Power and Authority of Pastors in Government And that Disorder and Schism cannot be otherwise prevented by a President than thus Authorized and that reserving to Pastors their decisive Authority and Power cannot as well reach this End 2. For what the Surveyer adds That the Power of the President must be such as what is Right or amiss may be imputed to him as using his Power Well or Badly As it may have a terrible Sound in the Ears of the Hierarchical Prelat who hath an Authority and Power extended not only to all the Pastors of the Diocess but the whole Body of the People therein as this Surveyer owns P. 194. Since he hath thus a Work and Office of such a Nature as is impossible to be managed Besides that the Charge of all the evils within the Diocess lyeth necessarly upon him So likewise it is more than this Surveyer could prove that what was well or amiss in the Asian Churches is chiefly imputed to one Person For 1. It is not enough to say that some Authors though acknowledged Godly and Learned do hold them to be single persons but the Grounds hinc inde of those who hold them to be such and of those who understand the Word Angel in a Collective Sense must be weighed in the Ballances of the Sanctuary 2. Beza's Judgment is that the Proestos or President is first advertised that by him all the rest of the Colledge and also the whole Church might have notice made to them of that which concerned them all And further that not so much as the Office of a Perpetual President can be hence inferred as that which he holds to be the Foundation of the Tyranical Oligarchy whose Head is the Antichristian Beast 3. Granting a Presidency for prevention of Schism and disorder over these Churches the Question still is to be discussed what Presidency it was And that it could not be of the Surveyers Supposed Episcopal mould is evident and by thâ— Presbyterian Writers made good from several Grounds As that 1. It cannot be made good that any directions in these Epistles respecting Government diversifie one Pastor from another or suppose his Iurisdiction over the rest 2. That without fastning a contradiction upon the Scripture Account of the Presbyter or Pastors Office this cannot be admitted Pastors having the Name and thing of Rulers Governours and Bishops attributed unto them yea and the Episcopal Power being found committed to the Pastors of Ephesus the first of the Churches here addressed in Pauls last farewell to them Act. 20. And none will deny that the whole Churches were settled in an Uniform Mould of Government That the Collective Sense of the word Angel is most sutable to the Scope of these Epistles and paralel Scriptures is above made good and needs not be here repeated The Surveyer alledges P. 193. That if single persons had not been intended they would have been compared by the Spirit of God not to single Stars but Constellations Thus this critical Master of Language will needs Teach the Spirit of God how to express himself But since he acknowledges that these Churches tho made up of several Congregations do upon the Ground of an Unity in Government come under the denomination of one Candlestick why may not also the Pastors and Ministers because of a combination in Government come under the Denomination of single Stars Besides that these Stars or Angels are as is above made good sometimes addressed plurally and thus upon the matter held out as Constellations He adds That we may as well extend the seven Candlesticks beyond the Seven Churches as the Angel beyond a single Person But the Spirit of GOD calling these Candlesticks the Seven Churches and the Stars generally the Angels of the Churches not the Seven Angels sufficiently discovers the impertinent folly of this Objection But says the Surveyer ibid. by this Collective Sense of the Word Angel we will take in the Ruling Elders as Messengers of the Lord of Hosts or else assert that these Churches had none Ans. The Divine warrand of the Ruling Elder is made good upon clear Scripture grounds and if he have a share and Interest in Church Government the Surveyer could give no reason why he might not in so far come under this Denomination as a Church Officer supposing that our Lord addresseth in these Epistles both Church Officers and Members For what he adds of Blondels Sense of the Authority of these Angels P. 6. of his Preface It is evident to any that reads it That he ascribs the Power of Presidents only unto them and holds that the Proestotes
or Presidents acknowledged alwise the Power of the Colledge of Presbyters to be above their own and were subject to the Injunctions of the Meetings as well as any other Member The Fourth Ground which the Surveyer layeth down P. 194. is this That as there are ordinances merely Divine so also mixed Ordinances which have a Divine ground and with all adjoyned thereunto a positive human Institution such as Calvin holds geniculation in prayer to be The Episcopal Power being in it self Lawful the Subjecting of it in one person in a certain Circuit is most suitable for preserving Unity supposing the Person to be of greater worth and consequently recommended by the light of Nature and in so far by the word of GOD and further warranded by a Lawful Church Constitution Ans. This ground easily appears foolish and unsound when we consider that not only the Power it self is of Gods appointment and institution but likewise the Subject thereof and and Officers Cloathed with the Power so that whatever Authority the Church may be supposed to have for regulating the Exercise according to the general Rules of the word and of Christian prudence yet no Church under Heaven hath Authority to lift up the March-stones which God hath set and impeach his Institutions in Point of Government Which Guilt is certainly Contracted either 1. In setting up a New Officer Cloathed with such Authority as he hath not allowed such as we have made appear the Prelat to be both in Respect of his acclaimed Civil and Ecclesiastick Authority 2. In Robbing the Pastor of that Authority allowed by the great Masters Appointment and Institution which as we have made appear doth in its Essence respect an Interest both in the Power of Order and Jurisdiction As for Calvin he is found in that place to speak nothing of the Nature of this Geniculation or what may give light touching the Nature of those mixed Ordinances Besides that the Surveyers Reason here adduced from the Light of Nature appears to Confound the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and without Respect to the Gospel Rules of Government to found a Claim thereunto merely upon the greater Worth and Ability A Principle which will also brangle the Civil Government And in a word this Principle of Monopolizing the Power in one Person in a certain Circuit for this end of Preserving Unity will tower up this singularity of Government in one person over the Bishops the Arch-Bishops till the Hierarchy resolve in a Papacy at last Proceed we to the Surveyers Fifth Ground ibid. resolving in a Partition of Three or Four Particulars to infer a direct positive Institution for the Superiority of one Church Officer of a certain Circuit over others Whereof the First is That Iesus Christ from his Received plenitude of Church Power from his Father to be made use of till the Elect be gathered in sent his Apostles with plenitude of Power for all Church Offices necessary for Edifying and Preserving the same as Power to Preach administer Sacraments preserve the Church in order by Godly Disciplin for which he Cites Joh. 20.21 As my Father hath sent me even so send I you c. Ans. As it is acknowledged that the Apostles were sent forth for the Great end of laying the Foundation of the Gospel Churches and Establishing the Ordinances and Offices thereof so that whatever Officers they are found to have Instituted and Authorized for the Churches preservation and Purity of Order ought to be received with all due Reverence so it is evident that their Office was in this Respect Extraordinary and that they were Distinguished from all other Officers by their immediat Call their immediat Instructions from Christ inâ—allibility in Doctrin a greater Amplitude of Power c. Hence we have made appear there was no Shadow of a Prelatical Power in their Office the exercise thereof since none of the Apostles were set over any fixed Diocess but had an immediat Relation to the whole Church they exercised their Ministry sometimes joyntly and promiscuously in the same place they Ordained no Inferior Officers alone without the Concurrence of other Officers where they might be had nor Challenged as Prelats a sole Power of Jurisdiction over the Churches c. The Second Subservient ground which the Surveyer P. 195 adduces is That the Apostles had Successors to themselves in that plenitude of Ordinary Church Power for that Power was not to Cease till the end of the World according to the Promise Matth. 28.20 I am with you alway to the end of the World meaning with them and their Successors Ans. That the Apostles had Successors that derived down an Ordinary Church Power in reference to the Preaching of the Word the Administration of the Sacraments and such a Governing Power and the exercise thereof as is necessary for the Churches Edification and Preservation in all times is easily admitted And this ordinary Church Power we maintain with the Body of all Protestant Divines to be derived down by the Pastor the proper Successor of the Apostles in this Work as hath been above cleared And this is most Properly that plenitude of Power which was to continue to the end For this Surveyer in this Discriminating term of Ordinary Church Power seems to exclude any Succession of Church Officers to the Apostles in eundem gradum and properly The Surveyer tells us in the Third place That there are three probable Pretenders to this Succession of Apostles Viz Single Presbyters in the Modern Notion Colledges of Presbyters in a full Equality of Power Or some single Persons having Superiority of Power over ordinary Presbyters The Pretensions of the People or of any other to the Church Government He tells us he doth pass as Irrational And so do we Only I must here say That as what a single Presbyter may do in extraordinary Cases in Point of Jurisdiction is not here the Question And that therefore his three Pretenders may be Justly reduced to two So in his confident Rejection of all other Pretenders as Irrational he should have been aware of touching the Kings Crown and more consistently defended his Erastian Supremacy in Church Government Since in the last Edition of our Scots Hierarchy he was Owned and Established as the chief Officer and Head of this Church The Surveyer will have this Question of the Matter of Fact upon which the Jus depends to be determined by Historical Narrations of the Acts of the Apostles and the first and surest Light Church History can afford in the Churches purest Times I have made appear that this Question of a Divine Fact must be decided by the Scripture Light allenarly and by Consequence not from the Acts of the Apostles Solely excluding what further Light in this Matter is to be had from their Instructions in Point of Church Government contained in their Epistles and likewayes from other places of the New Testament So that whatever Practice of the Church the History
even of Purest Times presents unto us must be brought to this Touch-stone and Standard of the Scripture Institution as being thereby Regulable And therefore can make up no part of this Rule In determining this Question the Surveyer in the first place Will not have the Fulness of Ordinary Church Power committed by the Apostles to any single Presbyter as if he had Actual Power of Ordination or Iurisdiction That the Power of Order the Administration of the Word and Sacraments is committed to the Pastor is of it self Evident That the Power of Jurisdiction is committed to him as he is by Office a Member of the Judicatory which is the proper adequat Subject of this Authority of Ordination and Jurisdiction is equally evident The Surveyer challengeth us to shew such Colledges of single Presbyters as had that Plentitude of Church Power committed to them by the Apostles and exercised the same especially taking in Ruling Elders Ans. If by Plentitude of Church Power be understood the ordinary Power of Ordination and Jurisdiction necessary for the Churches Edification and Preservation in all times and as abstracted and distinguished from the extensive Power of Apostles Evangelists We say it is found seated in the Colledge of Pastors and Presbyters both in the Acts of the Apostles and else where in the New Testament The Apostles instituted Pastors or Presbyters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Church by Church and sure not to preach only and administrat Sacraments but to Rule seeing they have the Name and Thing of Governors Rulers Overseers Bishops ascribed to them And if they were to Rule sure in Collegiat Meetings We find the Exercise of this Power commanded and commended to Pastors or Presbyters Thus by the Apostle to the Elders or Pastors of Ephesus Act. 20. By the Apostle Peter 1 Pet. 5. to the Pastors of the Churches to which he wrote We find this Jurisdictional Power accordingly exercised by them both as to Ordination and the highest Censures 1 Tim. 4.14 1 Cor. 5. And the Circumstances of these and such like Texts do cleary evince that this Jurisdictional Power was to continue thus exercised by these Societies or Colledges of Presbyters when the Apostles were gone off the Stage and that consequently they are the Proper Subject of the Power immediatly derived from them As for the Ruling Elder his Institution and Office being found in Scripture he is upon Divine Warrand supposed a Member of these Judicatories when the Churches are fully constituted in their Organick being But the Surveyer tells us We cannot make appear that in these Meetings of Presbyters there was an Equality of Power since Superior Officers were with them Ruling and Ordering their Church Actings Ans. Though de facto it were found that in these Meetings Superior Officers were present yet if they be found Officers of an Extraordinary Authority and whose Power was Cumulative unto not Privative of the ordinary Power and Authority of these Meetings This is utterly remote from speaking any thing to his Purpose and Conclusion 2. Whereas the Surveyer peremptorly poseth us Where such a Meeting of Presbyters is found in the Acts of the Apostles he should have added or else where in the New Testament without Superior Officers ordering their Meeting We peremptorly Pose him what Superior Officer is found set over the Colledge of the Elders of Ephesus when Paul gave them his last Charge touching the Exercise of a Ioynt Episcopal Power over that Church What Superior Officer is found set over the Bishops and Pastors of the Church of Philippi Or over these Pastors and Bishops mentioned 1 Pet. 5. or these Ruling Teachers mentioned 1 Thes. 5.12 Heb. 13.7.17 Sure these Governing Teachers mett for Government and these Meetings if found thus Constituted and Exercising an Episcopal Power we have therein Convincing Instances of an Episcopal Power in a Colledge of Presbyters without the Inspection of any Superior Ordinary Officers For as for Apostolical Directions hereanent they could no more impeach this Authority than Directions with Reference to the Power of Order could impeach the same The Surveyer P. 196. brings for his third Ground The Apostles committing the Plentitude of Ordinary Church Power to single Persons in a Superiority over other Ministers Instancing the Asiatick Angels Rev. 2.3 And Pauls Directions to Timothy and Titus whom he sent and instructed with a Iudiciary Power into Ephesus and Crete and to ordain Ministers which had been to no purpose had this Power been competent to Pastors Ans. This Trite Argument hath been above at large spoken to Therefore we shall but briefly touch it in this place First For the Asiatick Angels We have made appear First That the Collective Sense of the word Angel stands upon the most probable Foundation and is owned by the greatest part of sound Interpreters as being most suteable to the Style of Prophetick Writings representing many Persons by a singular Typical Term whereof frequent Instances are exhibit to the Style of this very Book in representing many Persons or a Series of Men by one Symbolical Term such as Whore VVoman Beast c. Besides that the Angel is found plurally addressed Chap. 2.24 Next That admitting the Angel to be a single Person will only plead that he is the Angelus praeses or Moderator yea and so pro tempore and addressed as the Parliament is in the Person of the Speaker That no Address is made to him with respect to any Jurisdiction over Pastors nor can any Reason be given wherefore the Commendations and Reprehensions respecting Ministerial Dutys must be fixed in an Exclusive Sense upon one Person c. Next For the Directions to Timothy and Titus It is above made appear that their Office was Extraordinary and passed off like that of the Apostles with that First Infant State and Exigence of the Church since it is made Good they were Evangelists in a proper formal Sense 2. That upon this Ground they could have no Successors in their Formal Office and Inspection which imported a Relation to no particular Church nor can consequently represent the Authority of any ordinary Officer with such a fixed Relation of this Nature and Extent It is likewayes made appear that the Episcopal Pleaders from these Directions must either upon this Ground extend their Power equally with that of Apostles or make it appear that these Directions of this Nature and importing this Authority were applicable to them no where else and in reference to no other Churches where they are found to exercise their Office Either of which are inevitable Absurdities Finally It is made appear that this Inspection was of a Transient Nature did suppose the Existence and Exercise of the Apostolick Office was Cumulative unto not Privative of the Official Authority of Pastors and therefore cannot prove a sole and single Authority of a Prelat over Church Judicatories But sayes the Surveyer What need was there to send them for this End to these Churches if a Iurisdictional Power was competent
the end and the person privatly admonished is not gained and convinced of his Miscarriage the Matter is to be brought to the publick hearing of the Church and such a Church and Collegiat Meeting as is supposed to be cloathed with power to censure Ecclesiastically So that admiting there is a Remedy here prescribed for the removal of the privat Offences it is still under the Notion of Scandals that might arise among them in point of Charity and Equity And hence it is evident that the Gaining here made the Scope of Dealing with the offending Brother respects mainly the gaining of his Soul to GOD So the word is taken Iam. 5.20 and the gaining of his Friendship only in a Subordinat Sense As for the Passages cited neither v. 21.22 of this Chap. nor Luk. 17.1.2 3 4. which the Surveyer himself dare not call exactly paralel to the place under debate can evince that the Offences mentioned were nothing but mere privat Injuries and not Scandals as Mr. Gillespie in the Aarons Rod Lib. 3. Ch. 2. hath abundantly proved And admitting there is a Medium betwixt privat Injuries and all Offences this place is meant only of Offences and Scandals Nor can it be hence inferred that the more grosser and the lesser Scandals may not fall under a diverse Consideration with reference to some pieces of a Method of Procedure as is evident from what the Apostle prescribes 1 Cor. 5. in reference to the removal of that attrocious Scandal of the incestuous Corinthian The Surveyer P. 203 204 205. spends a long Discourse in endeavouring to load with Absurdities the Distinction betwixt Civil and Ecclesiastick Powers upon the account of the Varieties of Offences arising upon sins of Omission and Commission sins of Quotidian Incursion Scandals from Actions Criminal or in point of Civil Injuries of Oppression c. And Injuries in order to the joynting of the supposed Discipline as he calls it with the Civil Government when the Civil Injuries and Scandal are joyned whether he shall complain to the Church to Iudge of the Scandal since thus the Church will Iudge the Civil injury and invade the Magistrats part or else pronounce the Actions Scandalous and Censure blindly following the antecedent Iudgment of the Magistrat or otherwise be necessitat to review the whole Process de novo c. Ans. As Matters coming before these Respective Judicatories must be considered Matterially and Formally so the proper difference betwixt the two Jurisdictions with respect to the Object is to be drawn from the Formalities of the Actions or the ratio suo qua they come under their Respective cognizances It cannot be the Materiality of the Action simplely for this would make the Two Powers inevitably to Justle and the Church might not medle with any Action which the Civil Magistrates Power doth in any Case touch such as habituated Adultery Perjury Incest c. So that the Scandal being the proper formal Object of the Churches Power the same Action as under the other formalis Ratio of the Civil injury is the proper object of the Magistrats Cognizance and in the Case wherein the Civil injury is dubious the Magistrats Right stands good as to a Priority in the Cognizance Likewise there are Civil wrongs wherein the Case is so dubious that before the Legal Decision the Person wronging cannot be presumed to have Acted from a bad Principle or purpose but from the ground of a mistaken Right and therefore after the Legal Decision no Scandal can be concluded And in cases wherein there is manifest Scandal the Churches Power takes place and herein there is no necessity as the Surveyer pretends either for a blind following the Magistrats Decision in this Point or an immediat medling with Civil Processes For the Scandals Mentioned by him we say that as in the Circumstantials of procedure there is such variety allowed to the prudentials of Church Governours according to the General Rules of the Word as cannot Justle with the Method prescribed in this Text so these Sins whether of ommission ordinary incursion of opinion in Matters Civil or Criminal in so far as habituat and scandalous do come under the Churches Cognizance understanding this still with the due Caution premised touching the Scandal of Civil injuries For Scandals in Matters Criminal if the Magistrats Sword of Justice do strike in removing the Person from the Land of the Living there is a prevention of any further dealing If he neglect his Duty the Church is to follow the ordinary Methods for gaining the Persons Soul and removing the Scandal In a word the Civil Ecclesiastick Jurisdictions being both Gods appointments as this Surveyer should not deny it necessarly follows that they have their distinct Limits and Measures drawn their proper Ends and Objects appointed by the God of Order and therefore cannot be said of themselves to interfere and clash together without a Blasphemous reflection upon him who is the Author of both so that whatever practical interfeirings and abuse of Power men in either Capacity may be guilty of can no more reflect upon these Ordinances themselves than Mans Sinful abuse can be said to impeach the Divine Authority of the Office he sustains I add this remark further that the Surveyer doth in the Premised discourse palpably contradict himself while endeavouring to asperse a true Ecclesiastick Jurisdiction for he professes to disclaim Erastus his way and asserts there ought to be a Godly Disciplin in the Church for correcting Offenders and keeping the House of GOD and his Ordinances in Purity and consequently he professes to own an intrinsick Church Government distinct from the Civil and by further consequence a coordination of the two Powers and Jurisdictions and likewise a necessary mutual Subjection of persons Cloathed therewith to the Respective Authority of the one and the other Jurisdiction yet in his muster of supposed absurdities he impugns this Principle and endeavours to prove that without palpable Confusions and clashing of Societies there can be no exercise of this Government Besides he pretends to impugn only the received sense of this Passage and to keep within these Limits yet while attempting to prove that this is not the sense of the place he rambles out into such a Discourse as if it prove any thing doth evince that neither this nor any other place of Scripture doth hold out an Ecclesiastick Jurisdiction and Disciplin as properly and formally distinct from the Civil The Surveyers next Answer P. 205. is in Summ this That supposing the Church Collective cannot be here understood but the Representative only in the Matter of Representation it is indifferent whether they be one or many one Commissioner may represent a Presbytrie in an Assembly So that tell the Church is tell the Presidents and Rulers of the Respective Churches or tell him that 's Chief with his Assistant Ans. The State of the Question is whether the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Church doth here import such an
Christian Church as there was a Supreme High Priest set over the Iewish so-that this Argument proving too much and beyond his Assertion proves nothing 3. It is enough to found the allusion that there be some likeness of the things compared and thus in this Case there being in the Jewish Church Courts a sutable Subordination of the Lesser to the greater and a Correspondent Official Power seated therein the allusion stands good intire and evident upon this ground that Christian Church Courts are of such a Nature The Surveyer P. 207.208 makes his next Assault upon our Argument for the Official identity of Bishop and Presbyter drawn from Act. 20.17 28. where the Elders of the Church sent for by Puul to Miletus are called Bishops And from Tit. 1.5 7. where he that 's called an Elder is called also a Bishop and the Names are used as Synonimâ—us so 1 Pet. 5.1.2 the Elders are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as have oversight over the Flock The Argument with the Surveyer runs thus If there were no Bishops in the Apostles days differing from Presbyters in Office there ought to be none now But there were none such in the Apostles days Ergo We do for Brevity rest upon this hint of Argument having spoken to it above as deducible from these Texts His fiâ—st Answer is That the first proposition is not so indubitable as it seems And his proof is that Beza though holding the Scripture Bishop and Presbyter to be â—ne and the same yet acknowledges the Lawfulness of that Episcopacy which he calls human And therefore though no such Bishops had been in the Apostles time the Churches appointment of such a Constitution guided by the Spirit might be a fit means for Conservation of Peace Ans. First The Surveyers founding the unsoundness of the proposition upon the supposed sentiments of Beza as it appears palpably unsound unless Beza were supposed infallible so it is evident and if we could here stay upon it might be made good at large from many Passages of Beza which we have elsewhere produced that he disowns the human Prostasie as a recess from the Divine appointment and the fiâ—st step of the Churches defection in point of Government On Philip. 1.1 he tells us of the community of the Name of Bishop and Presbyter which Continued till he who was in the Assembly set over the rest began to be peculiarly called the Bishop from hence saith he the Devil began to lay the first Foundation of Tyrannie in the Church of GOD. And discoursing further of the Ascension that was made from Bishops to the higher Officers of the Hierarchy till it came to Patriarchs c. He hath this remarkable Passage at the close of his Discourse Behold of how great moment and consequence it is to decline even in a hair-breadth from the Word of GOD. Now this Surveyer might have pondered what Sense or Divinity it could be in him or Beza to assert that the Church is guided by the Spirit in her declinings from the word of GOD. To this Scope we might Cite many Passages of Beza See for brevity Beza ad Cap. 9. apud Sarav num 20. Beza Resp. C. 11. N. 3. Likewise in Quest. 2. Referent Sarav P. 92. In which Passages and many such like we find him clearly condemning this Human Prostasie in so far as transcending the Limits of a Moderators Office The Surveyer next coming to the Second proposition of the Argument tells us That its sooner affirmed than proven that there were no Bishops in the Apostles days differing from Presbyters in the modern notion And he compares the Presbyterians to the Melancholick Man in Athens who concerned himself in every Ship arriving in the Harbour as his own property A Charge easily retorted since in such like Hypochondriack distempers the Surveyer as his Fellows would needs have the Hierarchical Bishop of their New Notion to be lodged under the Denomination of the Scripture Bishop Yea and in a Distemper beyond that of the Man at Athens will often lap him under the Denomination of a Presbyter where there is not so much as an appearance of this auspicious arriving Vessel The Surveyer tells us That the Name of Presbyter is not in Holy Scripture a distinguishing Name of one sort of Officers from all others although sometimes the Scripture requires that it must be looked on as Distinguishing those that are under that Name from other Officers Ans. The proposition he impugns is That in the Apostles days there were no Bishops Superior to Presbyters no Ordinary Officers of the Hierarchical Mould or Bishops of his Modern Notion That from these places Cited it is aparent that the Ordinary Church Officers Instituted by Apostles were Bishops and Presbyters of the same Official Mould and Authority to whom the Feeding and Governing of the Church is enjoyned promiscuously And all his Answer to the Proposition amounts to this that the Name of Presbyter is sometimes a more general Name than to point at an ordinary Officer An Answer utterly remote from the Point as is obvious to any that considers That it touches not 1. The Official Identity of the Bishop and Presbyter in the Passages Cited and their equal Official Authority as ordinary Church Officers given to Feed and Rule the Church jointly which is a necessary Consequence of the former 2. The unwarrantableness of such an Officer as the Hierarchical Prelat whose Office encroaches upon and robs them of that Power allowed them of GOD which is another Necessary Consequence drawn from this Ground This Charge is the more evident in that he hath acknowledged that sometimes these Names of Bishop and Presbyter distinguishes those that are under the same from other Officers And in the Passages Cited he cannot but acknowledge them thus distinguished Sure they are so at least for any thing he hath said He tells us he will in this and other Considerations remove our Mistake But sure he hath here presented his own He adds P. 209. That in the Rehearsal of Church Officers 1 Cor. 12.28 with Eph. 4.11 Presbyters are not in the Number though Bishops and they are comprehend under the Name of Pastors and Teachers which shews that the Name is not appointed to design any certain Order of Ministers Ans. The Surveyer could not but grant that the Hierarchical Bishop according to his modern Notion as distinguished by this Name from the Pastor or Presbyter is in none of these Rolls and therefore upon his own Principle this Name is not appointed to design any certain Order of Ministers And where is then his warrand for the Hierarchical Bishop as thus distinguished Likewise the Surveyer very unhappily made the Name of Teacher the Characteristick of his Hierarchical Bishop who looks upon Teaching as none of his work nor is Chargeable qua Prelat with any deficiency in his Office though his Sermons drop but once or twice pro forma and on Solemnities from one years and to another In a word as the
Right he calls partly Ecclesiastick Again the Text ascribs an Episcopal Authority and oversight to these Elders and Bishops which as is said in former Cases and Instances overthrows the Hierarchical Prelats sole arrogated Power in Ordination and Jurisdiction It hath further this unlucky aspect upon my Lord Bishop that the Bishops or Elders here are enjoined an immediat Ministerial Inspection over the Flocks and diligently to Feed the same by sound Doctrin are forbidden to be Lords over GODs Heretage much more to be Peers in Parliament which pitifully plucks the Plums of their Lordships Grandure and marrs their Figure in Herauldry They are bidden beware of the Filthy Lucre which will much straiten their Revenues which doth so far overstretch the allowed Maintainance of a Laborious Pastor But of this enough CHAP. III. Some more Exceptions and Answers of the Surveyer examined Viz To that Passage 1 Cor. 5 To that of Eph. 4 11. To which the Paralels 1 Cor 12.28 Rom 12 6 7 8 are to be joyned To that Passage Philip 1 1. And to 1 Tim 4 14 His unsoundness and inconsistency therein further made appear PRoceed we to that considerable Text 1 Cor. 5. the energy and force whereof in order to the evincing a Presbyterial Authoririty of Pastors in that Church is above spoken to He tells us It is alledged that the Church of Corinth not having a Bishop â—is acknowledged by the Apostle to have the Power of Ecclesiastiâ—k censures even of Excommunication and is reproved for not executing these Censures and exhorted speedily to execute the same that hence it is concluded seeing this Apostolick Church was so Constitut with such a Power of Excommunication by its own Officers and Presbyters without a Bishop that therefore all other Churches should have the same Power according to the Word of GOD. In Answer to this the Surveyer not unlike a Fugitive Criminal who will flee to a place of the greatest hazard otherways so he may escape the Pursuer Fleeth to the exploded Notion of the Independents a Party standing in most opposit Terms to the Episcopalians telling us that this Power of Iurisdiction and Censure is not found here in the Eldership or in them alone since the whole Church is spoken to in this Matter There is Fornication among you ye are puffed up c. and all the Saints Are concerned of whom he saith they Judge them that are within That it were strange that Elders who are not named should be concerned and not the People who are expresly named that there is no more mention of the Governing Presbytrie there than of the Governing Bishop Ans. The Surveyer here is so unhappy as to Raze the Foundation of all his pleading which if it have any foundation at all must needs be grounded upon and suppose a Distinction of the Church Representative and Collective Church Officers and Church Members Nay he Cuts the Throat of his Assertion P. 203. That there is an Ecclesiastical Iurisdiction and Censure and Disciplin Established in the Church for keeping Gods Ordinances in Purity which no person of common Sense or Reason can but ascribe to a distinct Select Society from the whole Community For if all were Correctors and Rulers there is no Correlate of this Relative Power or persons to be Ruled If he understand the Passage Do not ye Iudge them that are within of a Jurisdictional Power and Authority it must needs have some Object and consequently must have for its Subject some Select Order of Men distinct from the Collective Body Next who knows not that the Directions Generally addressed in the Epistles to the whole Incorporation or Body of the Church are to be understood and applyed pro unius cujusque Modulo according to Persons several places and capacities though the General Address supposes still the General Concern of all When the Apostle thus enjoins Warn them that are unruly and again if any obey not our Word in this Epistle mark that Man which all do understand of a Censuring mark as the word imports who will alledge that these Authoritative Acts were competent to every individual The Surveyer foreseeing this tells us P. 212. That though this in some things will hold yet in the usual Stile of the Apostolick Epistles there are distinctive Notes and Periods that each person may know the Precepts wherein they are concerned and Apostrophees made to several Ranks as Ministers Masters Servants to evite a dangerous Confusion And upon the same ground an acknowledged Iurisdiction in any of the Presbyters would have here procured a distinguishing of them from the People Ans. The Surveyers Concession That sometimes Precepts are not to be applyed and appropriat to all distributively but respectively according as several persons or sorts of Persons are concerned in these Commands contained in Epistles directed to the collective Body hath razed the Foundation of this Answer which from the Non-nomination of Elders concludes the collective Body of the People to be addressed only and stiffled it in the Birth Since he must acknowledge that sometimes peculiar Duties and such wherein some persons only have a special Interest are thus promiscuously and generally propounded and even in this same Epistle And then it would have suted his Thoughts to ponder how in this Case he could evite his own Consequence and Charge of a dangerous Confusion following thereupon unless he quite the Topick of this his Argument and Reason It would have likewayes suted his thoughts to assign his distinctive Notes and Apostrophees in the Passages cited and the Apostles Precepts touching the Lords Supper in the 11. Chap. As likewayes to assign such in the Passages which do intrust a Jurisdictional Power to Elders I mean such distinctive Notes and Apostrophees as would have distinguished the Bishop properly so called from his Minor and improperly so called Bishops in order to the eviting the Confusion of their Offices and to cut off the dangerous Presbyterian Consequence and Error of understanding the Bishop and Presbyter to be Indentified in Name and Thing He acknowledged that in some things this our Answer will hold And sure if in any Case it must in this where Rulers are supposed Existent and a competent knowledge of their Official Authority both in themselves and the People The Surveyer adds That there is a deep silence concerning Presbyters Iurisdiction or a fixed Presbytrie at Corinth at this time though there were Teachers and Eminent Teachers Extraordinary Prophets 1 Cor. 14. Ans. The Surveyer will not disowne that in that 1 Cor. 14. There is a Tryal and an Examination of the Doctrine ascribed to these Teachers therefore he cannot deny them the Authority of Iudging those that are within mentioned 12. v. of 5. Ch. But for the Surveyers deep silence which he alledges of a Presbyterial Jurisdiction here he might have found it removed by a full Scripture Sound had he pondered First in General the Jurisdictional Power ascribed to Pastors and Teachers such as is imported in these
impeach the intrinsick ordinary Authority of the Church Officers in the inflicting of that Censure though this Miraculous Effect attending the same were ascribeable to Apostolick Authority Again the Surveyer in the Series of his Reasoning shutting up both the Sentence in its self and this Miraculous Appendant which two he must needs distinguish unless he totally deny the Right of Excommunication in the Churches within the Sphere of an Apostolick Prerogative renders useless and casts a blot upon several Clauses of the Sacred Text such as their Solemn Meeting together here enjoyned and that expresly in order to the delivering of the Man to Satan which doth include the intire Sentence and Punishment and that this Punishment is expresly said to be inflicted by many viz. the Church Officers as distinct from the Church Members for thus they are called in Opposition to the Collective Body Besides that the Apostle in this Passage joyning first in their gathering together and then mentioning his Spiritual Confirming Presence holds out that the first was an Authoritative gathering together the other a Confirming Approbation for their Encouragement in this Exercise of their intrinsick Power and Authority as all Sound Interpreters take it Again the Separating here enjoyned must be an Active Iudicial Separating this Person from them as the Leper and Unclean Person under the Law was thus separat from the Congregation which doth import an Authoritative Interest of Church Rulers in putting forth this Censuring Act whereas the Surveyer makes it a consequential withdrawing only from a Person already Censured The Surveyer in his third Answer tells us That though a Censuring Power were in these Church Officers it can make nothing for us unless we could prove they were single Presbyters in the Modern Notion There were Prophets here above ordinary Officers who might have this Power and it is uncertain whether ordinary Presbyters were here settled Ans. The Surveyer hath forgot that he hath acknowledged upon that Passage 1 Cor. 12. That there were here such Pastors and Teachers as will include the Bishops and likewise Presbyters Besides that the Apostle diversifies the Ordinary and Extraordinary Gifts v. 8.9.10 Likewise he knew there were in Corinth many Instructers and such as were settled in every Church Act 13.1 2 3. Compared with Ch. 14.23 Viz. Preaching Elders and Presbyters so that he could not with any Shadow of Reason suppose they were all extraordinary Officers And in a word if he asserted there were here mixed Officers he not only made the Power and Authority of the extraordinary Officers to swallow up that of the Pastors but likewise he crossed his monopolizing this extraordinary Power in the Apostle Again since he could not say the Apostle in these Injunctions doth by distinctive notes or Apostrophees diversify the Ordinary from the Extraordinary Officers in the point of this high Jurisdictional Act he baffled and excluded his First Answer And in a word giving by this Answer a Jurisdictional Power and Authority in this Act to a Collegiat Meeting of Church Officers and asserting that it was joyntly thus put forth by them he did thus bid farewell to my Lord Bishops singular prerogative in this Matter and generally in Point of Government His last Answer is That if this Power were supposed in the ordinary Church Officers of Corinth they might have had this by delegation and Commission of the Apostle But where did the Surveyer read this Commission What account can he give of such a delegated Power beyond the Essential Authority of Pastors to deliver to Satan purge out the old Leaven to meet together for this great Jurisdictional Act And why was the Apostle Paul so fatally Cross to the Diocesan Prelat as not to deliver this Commission to him But we must know this Chimerical fancy stands upon the strong Pillar of this infallible Surveyers may be or might be and this is all the proof we must expect But what is the last shift and dead lift We are told next That this Instance of the Church of Corinth is but one which cannot make a Rule without the sure knowledge of the Divine Direction which the Apostâ—les had to keep an uniform course in such extâ—rnal Mattâ—rs Ans. As none will say that the Apostles did constitute the Christian Church as a speckled Bird with a Hetrogenous or various Mixtures of forms of Government so in this Pâ—int they had their Masters great Rules and Measures prescribed to them and such Rules as overthrows the Hierarchical Bishop First We may remind the great Rule in Mat. 18. recommending a subordination of lesser to greater Judicatories pointing likewise at the Collegiat Meeting of Church Officers as the proper subject of the Jurisdictional Power in opposition to what he pleads for viz the concentring this in one Prelat Next what surer direction can we have in this Point than that the Apostles are found Establishing wherever a Church was gathered such Officers as have Names and Titles of Intrinsick Official Power and Authority ingraven upon them and are found exercising an equal Official Power in Government Thus in the Passage now debated and 1 Cor. 12.28 Comp. with Eph. 4.11 and with Act. 14.23 Tit 1.5 7. Heb. 13.7 17 1 Thes. 5.12 Presbyterian Writers do exhibit a large account and induction of these Names and Titles importing Authority Such as that of Presbyter or Elder Act. 15.2 4 with 20 17 1 Tim. 5.17 1 Pet. 5.1 A Title of Political Rulers Iudg. 8.14 Thus expressed by the LXXII Interpreters The Title of Bishop importing a Power and Charge over the Flock Act. 20.28 Phil. 1.1 1 Tim. 3.2 Tit. 1.5.7 A word made use of also by these Interpreters to point at the Civil Magistrats Power Num. 31.14 The Title and Name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies Conductor Captain Governour Leader A word setting forth the Power of Civil Rulers Deut. 1.13 2 Chron. 5.1 And thus they are distinguished from the Church and Saints Heb. 13.7 17 24. The Title of Stewards over the Lords House and Family Of Pastors and Shepherds who are to feed Pedo and Pabulo a Title likewise attributed to the Civil Magistrat Isa. 24.28 comp 1 Cor. 4. 1. Luk. 12.42 Gal. 4.2 Rom. 13.2.3 Now our Lord Commanding his Apostles to Disciple all Nations or form them into Churches and the Apostles pursuant to this Commission being found to have placed such Officers in the Churches and these being found exercising a joint Official Authority in greater and lesser Judicatories either the Apostles Divine Direction herein must be acknowledged and their walking up to it in this Point of an uniform Mould of Government or their Faithfulness in the execution of their great Trust is impeached and called in Question Thu we have seen that after this pregnant Text hath tossed this Pitiful Sursveyer from one extream to another in seeking some shift of Answer and driven him upon the Pinacles and Precipies of contradictory Answers all his fantastick quiblings issueth in this miserable shift of
Unto the Churches of Galatia The Surveyer inverts the Order and would make the Words run thus Paul an Apostle c. unto the Churches of Galatia and all the Brethren c. And that of 1 Cor. 1. should thus run and be Sensed Paul an Apostle unto the Churches of GOD at Corinth and Sosthenes our Brother point blank cross to the Scope and Order of the Text. Thus also 2 Cor. 1.1 Paul an Apostle of Iesus Christ c. unto the Churches of GOD at Corinth and Timothy our Brother Thus the Sense of this place Philip. 1.1 is with the Surveyer Paul and Timotheus the Servants of Iesus Christ to the Saints in Christ Iesus at Philippi with the Bishops and Deacons with Paul What Sense or rather Non-sense is this He could assign no Instance of such a Trajection of the copulative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he here admitts nor any Reason why Timothy is not ranked with these Bishops The Surveyer P. 215. to strengthen one absurd Notion with another doth in the second place alledge That there was here a casual Muster of other Bishops of Macedonia gathered at Philippi the Metropolis thereof to consult the good of the Churches And tells us That the Apostle speaks generally as to the Saints at Philippi Ch. 4.21 And not only of that Church so of these Bishops and Deacons taken universally as mett there though not of that particular Church But this fantastical Muster-master of these Extraneous Officers as he can give no shadow of Ground for this Matter of Fact which is the Substratum of his Reason Answer So he doth in asserting Philippi to be the Metropolis of Macedonia either in a Civil or Ecclesiastick Sense contradict the Judgement of several of the Learned And as he still beggs the Question in supposing the Existence of his Diocesan Prelat so there is nothing in this Epistle that might be supposed to have the least respect to the Ends of such a Meeting or can give Ground to extend the Bishops Deacons or Saints beyond the Limits of that Church unless such an Extension be applyed to other Churches in the like case of Epistles addressed to them as Ephesus Rome c. Nay where there is in the Inscription of Epistles such an express Extension in reference to the persons addressed we find it in a distinct Clause Thus 1 Cor. 1.2 after this general Inscription and Designation viz. Unto the Church of GOD which is at Corinth there follows this Extension with all that in every place call upon the Name of Iesus Christ. Thus 2 Cor. 1.1 After the Direction to that particular Church which is at Corinth follows this express Extension with all the Saints that are in all Achaia The Surveyer in his third Answer will admit the Bishops and Deacons to be related to that particular Church But tells us This will not prove they were all Bishops of an equal Degree It is good that the Surveyer will at last admit these Bishops to be the settled Bishops here and will take them off and likewise the Deacons whose work is only to serve Tables from his alledged great and general Consults anent the Case of the Churches of Macedonia But for what is here forged and pretended we have told him that the Scripture Bishops or Pastors are of equal Official Authority and that he would here mind and take home his own Reason viz. that there is no such Notes of Distinction or Discriminating Characters as he stands so much upon in the Apostles Salutation The Surveyer tells us The general Name might be common to the Bishops strictly so called and the Inferior Bishops As in a Letter directed to the Magistrats of a City and terming them Magistrats in general though one only is supposed a Provost and others Bailiffs Thus Saluting the Bishops in cumulo he denyeth not their different Degrees Ans. Besides that the Surveyer is still renewing his Petitio Principii and supposing the Existence of his Hierarchical Prelat he should have pondered the Rule Similitudo ad Pompam c. A Similitude may illustrat a thing proposed or supposed but cannot prove a thing in Question Next this Similitude overthrows his Scope For 1. There is not here a Naming of all in cumulo but under distinct Epithets of Bishops and Deacons diversifying as he acknowledged Church Officers of a distinct Character and Office 2. He makes the Term Bishop to be the Name distinguishing the Diocesan as under that Character from Presbyters and who is supposed to be but one in one Church Thus looking to his Similitude he makes the Apostle speak as improperly as if a Plurality of Provosts or Provosts in the pâ—ural were saluted in a Letter to one City But the Surveyer P. 216. urges That since we own two sorts of Elders the Preaching and Ruling Elder and comprehend them under the Name Bishop we must owne it that there are diverse Ranks of Officers saluted under that Name Or if disowning this it follows that the Apostle did not intend to write to such tho supposed Church Officers Ans. This Dilemma is crocked and pushes us not If we say such Officers were not as yet existent in this Church it only follows that it was not yet fully constitute in all its Officers Or if in the next place we admit them existent the Surveyer hath no Advantage For 1. We admit this Divinely instituted Officer as eminenter included in the Office of the Bishop or Pastor both having the general Notion of Inspection applicable unto them But the Hierarchical Bishop is but a half Divinely appointed Officer by his Confession 2. The admitting of the Ruling Elder impeaches not the equal Power of Pastors here saluted in the Plural but the admitting of the Hierarchical Prelat overthrows this and consequently the Apostles Scope But the Surveyer tells us he may upon our ground bring in the Superior and Inferior Degrees of Bishops and Presbyters under this general Name of Bishops Ans. We can comprehend none under this Designation who have not our Lords Institution as all Inspectors and Governours of his House must else they run unsent and cannot be called his Stewards not having a Commission from him We include the Elder as a Divinely instituted Officer whose Divine Institution we make good but do reject the Hierarchical Prelat as an Officer of Mans devising And the Surveyer might under Pretence of this general Name and upon such a Topick advance Cardinals Primats or whom he pleased The Surveyer in the fourth place will needs loose the Objection that the Name of the Superior Officer is not given to the Inferior To which he gives this Return That the Name of the Superior Officer is given to the Inferior in respect of some common Dignity Qualifications or Accidents competent to both as the Name of Presbyter both via ascensus and descensus is given to Superior and Inferior Officers as Beza confesses on 1 Pet. 5. Ans. The Surveyer here hath disguised the Strength
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
why then did he in Contradiction to himself call for another Rule But the Surveyer P. 216.217 presents yet another evasion That this Church might have had a Bishop Eminenter so called though not present at Philippi That we cannot otherwise account of Epaphroditus who is called their Apostle Philip. 2.25 or Messenger as the Angels Rev. 2. and 3. are called the Angels of the Churches and not for any Temporal Imployment of being sent with their Alms it being too high a Stile to give Men upon so low an Account Thus 2 Cor. 8.23 We read of the Messengers of the Churches and the Glory of Christ. Ans. We have above removed the Foundation of this exception both in Reference to Epaphroditus and the Asian Angels That Epaphroditus gets the Name of their Apostle and Messenger Catachrestice and improperly and consequently that he was no such Bishop as the Surveyer pretends is most evident in the Sacred Text since he is thus termed with respect to that special Employment of carrying the Churches Benevolence to Paul For the Apostle after he hath called him their Messenger doth expresly adjoyn this ground of the Epithet and Denomination viz. He that Ministred to my Wants which doth clearly restrict and explain the Term Messenger in this Context Besides that v. 30. he is said to come to supply their Lack of Service towards the Apostle and the Apostle mentioning him again Ch. 4.18 tells this Church That he received from Epaphroditus the things that were sent by them As for the Surveyers Exception That this was too high a Stile to be given upon so low an Account comparing this with 2 Cor. 8.23 I have above told such Pleaders that the Service of the Churches and the Interest of Christ in them is such a Honourable Employment as the most eminent need not be ashamed of since he who is Lord of all came not to be Ministred unto but to Minister and the Holy Angels literally so called think it no Disparagement to their High Estate and Dignity to be sent forth as Messengers to Minister and do Service to the meanest who are Heirs of Salvation For that Passage 2 Cor. 8. we have made appear that it rather Confirms than Impugns our Answer and Exposition of this Scripture anent Epaphroditus The Apostles Scope in that place being evidently to stir up the Church to a large Expression of their Charity and Bounty upon the Account of the Fidelity and Worth of the Messengers sent to them for that end Next I might tell this Surveyer that Epaphroditus and these other Messengers being restrictedly called Messengers of the Churches and with a special respect to the Employment specified in the Text are thus distinguished from the Apostles who properly are Christs Messengers to the Churches And therefore Persons under this Character of Messengers from Churches to Churches have not that special proper Signature which the Surveyer pleads for upon the account of the general Name Messenger applyed to them In a word in this Conjecture as the Surveyer presents but a new Petitio Principii and groundless Fancy without the least shadow of Proof so it s baffled by his own Principle who thinks it below his supposed great Men to be sent upon a Temporary Employment Now it is certain that Epaphroditus was sent with this Churches Benevolence to Paul and it would have puzzled this Surveyer to Ansâ—er the Querie Why none else but the sole and eminent Bishop was sent with this Benevolence As likeways to Answer further these Queries First Why the Apostle Paul put the proper Name and Characteristick of this sole and eminent Bishop upon all the Pastors of the Church of Philippi Which upon his Principles did draw with it great Inconveniences as tending 1. To cast a Cloud of Ignorance upon these Pastors in reference to a Person to whom they did owe important Duties 2. This might tend to involve them in the Temptation of a Sinful Emulous Disposition and Breach among themselves And no body will judge that the Apostle was not careful to prevent this Besides this could not consist with that high Esteem of Epaphroditus which the Apostle here expresses thus to deal with him and in special to make him the Messenger of such Derogatory Expressions in this Epistle wherein he is so much commended Thus we have seen that the Evidence of this Scripture as likewise of the preceeding doth quite dispel the Mist of the Surveyers fond Exceptions The Surveyer tells us He finds one Scripture more wherein because Presbytrie is Named we account we have great Advantage for our Way The Passage is 1 Tim. 4.14 Whereas he may more justly triumph in the word Bishop so often mentioned in Scripture He professeth his Resolution pressely to consider this place And his Replyes shall be pressely considered His first Reply is That we cannot prove that by Presbytrie here is meant a Colledge of single Presbyters in the Modern Notion and not rather the Dignity and Office of a Presbyter as Calvin Institut Lib. 4. Cap. 3. Jerom and others also do judge Ans. 1. Not to stand upon the Surveyers cutting off by this Gloss Presbyters from so much as a consent to Timothies Ordination which in contradiction to himself here he doth in his other Replyes to this Text allow them It is in this place very considerable that this Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Presbytrie being used only thrice in the New Testament viz. Luk. 22.66 and Act. 22.5 and in this Passage under Debate Since in the two first places it must necessarly be taken for a Concessus Presbyter orum a Colledge of Elders or Presbyters this Surveyer could offer no shadow of Reason or Evidence for the altering the Signification in this Passage Since 1. The Scope and Circumstances do clearly lead to this its ordinary Acceptation And 2. There can no such Exposition be offered here without a very gross Imputation upon the Language and Sense of the Holy Ghost It differing little from Non-sense if at all reconcilable to Sense thus to read the Text Neglect not the Gift given thee c. by the laying on of the Hands of the Office For what Hands hath an Office to lay on Not only Reason but the very Ear disrelishes such a Sense Especally if the Matter of Fact be admitted in opposition to which the Surveyer could give no Evidence that as there was Ruling Officers or Presbyters then existent so they did de facto lay Hands upon Timothy For Calvins Judgement we find that in his Commentary upon the place he asserts that such as understand the Word Presbytrie here in a collective Sense and to import the Colledge and Meeting of Presbyters do in his Iudgement put a right Sense upon the Words So that he cannot be reckoned as holding the Surveyers Gloss And however we do not judge that most worthy Person as neither Ierom in this point Inferior to Greek Fathers infallible or our selves obliged jurare in ejus verba As for the
Authors after cited as understanding the Term in his Sense It is one thing to say that the Term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have been indifferently used by Greek Authors for the Office and Order of a Presbyter it is a far other thing to say that the Scripture Term in these three Passages is so to be understood Since here the signification of the Word is to be drawn from the Scope and Contexture of the place of Scripture where it is which must needs Over-rule and Determin the Signification in this Passage though it were granted that sometimes Greek Authors did use it in another Signification The Language of the Holy Ghost in these three Passages as it doth certainly Over-rule all other Greek Authors so the Term in the three Passages exhibited doth palpably appear to be of one and the same Signification viz. pointing at a Colledge of Presbyters or Elders Besides that there want not Ecclesiastick and Greek Authors thus understanding it Such as Chrysostom Theodoret Theophylact. For what the Surveyer adds out of Bilson P. 77. That ordinarly in Ancient Greek Councils 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have been used indifferently for the Office and Order of a Presbyter Citing Council of Nice Can. 2. Antioch Can. 18. Afric Can. 136. Euseb. Lib. 6. Cap. 8. It is Answered First It is acknowledged by Bilson that the Councils mentioned use the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is distinct from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Next as Camero is clear and positive for our Sense of the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on Matth. 18.5 And asserts that the contrary Acceptation for the Office and Dignity of Presbyter contradicts both the Signification of the Word and the Apostles Scope So he shews further that rarely doth the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 import the Office but where the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be understood Hen. Stephanus takes the Word here to import Caetum omnium illorum qui in verbo laborabant the Colledge of such as labour in the Word and Doctrine And the other Paralels Luk. 22.66 and Act. 22.5 he expones of the Meeting of Elders Scapula expones the Word in this Passage Caetus Presbyterorum Presbyterium a Presbytrie or Colledge and Meeting of Presbyters The Passage of Euseb. Lib. 6. C. 8. may be taken without any Violence offered to the Words to import the Colledge of Presbyters and in Camero's Judgement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be taken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In a word it is enough to baffle this Exception that as this Term in Greek and Ecclesiastick Authors is ordinarly thus taken for which frequent Instances might be given so it is certain and enough for us that it 's alwayes taken in a Collegiat Sense in the Scriptures of the New Testament And in the Paralels mentioned it were gross Non-sense to take the Word in the Surveyers Sense and to say that the Office of Elders did meet together and the Office of Elders did bear Witness to Paul so it carrieth the same Incongruity and absurd Sense with it to assert that the Office laid Hands upon Timothy The Surveyer next excepts against our Argument drawn from the Paralels That therein the word imports not a Meeting of Christian Presbyters but only of Jewish Elders persecuting Christ and His Apostles That though the Term were taken in this Sense only in this place there wants not Paralel Instances of such an acceptation of words As the word Church is taken but once Matth. 18.17 for a Representative Church so the 1 Cor. 11.10 the word Power in that place of Scripture only signifies the Covering and Vail upon the Womans head as a token of Subjection to her Husband And that it is enough in such Cases that the Strain of the Context requires a Varrying from the Acceptation of the word in other places Ans. The Strength of our Argument is drawn both from the ordinary Acceptation of the Word which hath its own secondary weight and likewise and mainly from this that the Scope and Contexture of this Passage do clearly plead for the Acceptation of the Word in the ordinary Sense and not to varry from it And therefore his Assertion That the Strain of the Context requires a varrying from this ordinary acceptation in this place is but his bold begging of the Question For of this he neither offers nor can offer any solid proof Nay the contrary is the consentient Judgement of Interpreters The Imposition of Hands here signifies Consent and Election whereof it was a Sign saith Vatabulus The whole is signified by a part viz. of the Ordination saith Estius To wit of the whole Ceremony of the Presbytries Ordination Prayer was added with Imposition of Hands saith Grotius I hope he will not say the Office prayed Camero censures the contrary Exposition upon several Grounds 1. Because the Imposing of the hands of the Office is a harsh saying and sounds improperly 2. Because the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 never signifies the Office wherever it occurs in the new Testament citing the Paralels Luke 22.66 Act. 22 5. As likewise because the Office is signified by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but here the word signifies a Colledge or embodied Court. 3. Because Timothy's Authority was greater than that it could be called a Presbyterate Bullinger upon the place tells us that this is one motive whereby the Apostle stirrs up Timothy to diligence in his Office that besides the Prophesies that went before of him and his inward impulse accedit praeterea manuum Seniorum impositio quae ista comprobavit publico muneri publice praefeeit That he had the Imposition of the Hands of the Elders or Presbyters sealing and confirming his inward impulse in the Prophesies that went before and which did install him in this publick Office Paraeus upon the place shews that Timothy was thus taken into the Order and Society of Pastors And upon Ch. 1. v. 6. of 2 d Epistle collating together the imposing of Pauls Hands and the Hands of the Presbytrie he shews the Reason thus quia Paulus unus fuit ex Presbyterio vel Presbyterii nomine imposuit Because Paul was one of that Presbytrie or imposed hands in their Name Where it is evident he understands the Prebytrie in a collegiat sense for a Meeting of Pastors Piscator upon the place shews That Timothy is stirred up to diligence first upon the account of his singular vocation to this Function by the Revelation of the Holy Ghost And next by the vocation of the Church obeying this Command of the Holy Ghost in imposing the Hands of the Presbytrie upon him because the Presbyters or Pastors by this Rite ordained the Ministers of the Church Diodat upon the place tels us that by the Presbytrie we are to understand the laying on of the Hands of the Elders shewing that thus the Italian reads the Text and these Elders he
expones to be the Pastors and other Guides of the Church paralelling this Sense of the Elders with that of Act. 11.30 where we read of the Churches benevolence sent to the Elders and Church Rulers for the Relief of the Poor Saints in Iudea The Belgick Divines upon the place Translate this Clause of the Eldership That is say they of the Assembly of the Elders or Overseers of the Church c. The Eng. Annot. upon the place having added to the word Presbytrie the Phrase of Eldership thus proceed Some by Presbytrie understand the Office of a Presbyter which Timothy received by imposition of Hands but the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is never taken in Scripture for the Office of a Presbyter but for the Company of Elders who here laid hands upon Timothy when he was Ordained And they add the agreeableness hereunto of the Canon of the 4 th Council of Carthage and the Practice of the Reformed Churches to this day Pool 2 d Part Paraphraseth this Passage thus That Timothy's Office was given by the Revelation of the Divine Will by the extraordinary Influence of the Spirit of GOD and the laying on of the Hands of the Presbytrie was a declaration of it The last clause of 6. v. 1 Ch. of 2 d Epistle they thus Paraphrase That he is called to the improvement of those Spiritual abilities given him upon the Prayers of Paul the Presbytrie when he was by them set a part to the work of an Evangelist for the end for which GOD had given them to him To these Expositors many others might be added exponing this word and term of a Collegiat Meeting such as Mâ—nochius Tirinus Zegerius Sligelius Beza Simplicius Vorstius c. But now to proceed after this little digression with Interpreters to our Surveyers Instances and Exceptions taken from the Terms in Matth. 18. 1 Cor. 11. We Answer that the exception is palpably absurd For he could not deny that these terms Church and Power are Ordinarly taken in Scripture in another Sense than in these Passages though the circumstances of these Scriptures plead for varrying from that Acceptation But he neither did nor could make it appear that this Term Presbytrie under debate is ever in Scripture taken in this Acceptation nor could he deny that it is taken in our Sense elsewhere So that his Exception touches not the Point And as much ridiculous if not more is that other Exception which he offers to the paralel Passages viz. That Rulers therein signifies Civil Rulers and Rulers who were Enemies to Christ For whatever were the Moral Qualities of the Rulers if the Word signifies a Collegiat Meeting of Rulers it is enough to our purpose and evinceth our Argument from the paralels to be good and valid unless he could evince a contrary Acceptation which he doth not so much as essay He could not deny that the Legal Constitution of one Assembly or Parliament is a far and distinct thing from the Qualities of the Members who consequently come truely under these Denominations upon the ground of a Legal Constitution And supposing our Sense of the Word Presbytrie and the Matter of Fact to be such as we assert he could not without making himself most ridiculous infer from these Paralels that the Members Constituent of this Presbytrie were either Civil Rulers or bad The Surveyer P. 217 218. is bold to call this our Exception against his Sense viz. That the Office hath no Hands to impose a ridiculous Objection flowing from a Mistake of the Meaning of the Text which attributes not the imposed Hands to the Presbytrie as to an Agent or Efficient but only limits and determines that Imposition of Hands which Timothy had from the Apostle or other high Officers of the Church to the particular use and end for which Hands were imposed on him viz. the giving him a Power of a Presbyter or Elder Ans. Here is a strange Exposition obscuring rather than clearing the Text. Had the Apostle no other way of expressing the end of the Ordination and its Nature than by telling him of Hands of the Office laid upon him which in all common Sense doth relate to an Agent or Instrument and not to the Limitation and Use of his Office A Man may thus fasten the most Fantastick Senses upon Scripture Besides he holds that there were eminent high Officers with Paul and concurring with this Imposition of Hands upon Timothy Why then will he strike off their Hands from being here meaned when Imposition of Hands is so expresly mentioned The Surveyer thus further Senseth the Words Neglect not the Gift given thee by the Laying on of Hands not Confirmatory not Reconciliatory but Imposition of Hands Ordinatory whereby thou was ordained or made a Presbyter Ans. Besides that this Division of Imposition of Hands is as odd as his Sense of the Text it is strange that he admits of Imposition of Hands upon Timothy in order to this end of making him a Minister and yet denyeth the Presbytrie here to import a Collegiat Meeting thus imposing He holds that the Sense is Neglect not the Gift given by the Laying on of the Hands whereby thou was ordained Now pray what hinders these Hands to be the Hands of the Collegiat Meeting imposing the same Whereby the Sense is ours or otherwise in Contradiction to himself he makes the Office the Ordaining Agent If he acknowledge this place paralel with 2 Tim. 1.6 he cannot but see a like Construction in both of the Term of Hands with the Genitive Nor can he deny that the Imposition of Hands is ever constructed with the Office in other Paralels Act. 6.6 and 13.3 He calls our Reason against his Gloss ridiculous but whether his Return be not more ridiculous is left to the Reader to judge We are told for his next Answer That were a Presbytrie here admitted there is nothing in the Context to evince that it was a Classical Presbytrie to which only we ascribe Ordination and not a Congregational or Paroch Presbytrie Ans. Here again the Surveyer is driven to seek shelter among the Independents but is ruined in this Shift For upon his Supposition that a Congregation or one Pastor with Unpreaching Elders is the Subject of an Ordaining Power the Prelatical as well as the Presbyterian Ordination is overthrown The places above referred to and hinted at do abundantly clear and evince the Divine Institution of Classical Presbytries and Collegiat Meetings of Pastors of several Congregations in order to a Ministerial Rule and Jurisdictional Authority over the same and consequently that they are the proper Subject of the Ordaining Power The Treatise above mentioned Ch. 10. besides several others have abundantly evinced this Point that the Fraternity or Community of the Faithful and consequently of the particular single Congregation cannot be the proper Subject of the Jurisdictional Power nor the Power of Order and â—oth are cleared by a large Account of the one and the other See P. 95 96 97
Reason in a suitable Methodical invention to digest the Matter he delivereth in the best Mould for the Case and Edification of the People to whom he is the Mouth of God and must divide the Word of Truth aright unto them applying it for Doctrin Reproof Exhortation c. according to their various Conditions For the Covenant which the Surveyer in derision calls Holy it falls under the same Consideration with the preceeding Instances besides the clear Scripture Precedents recommending and warranding the Practice These I say are so far from reaching any Patrociny to the setting up of a Prelat whose Office encroaches upon the Due Rights of a true Gospel Ministry and consequently stands in opposition both to Divine Institutions and ends of Government that this defence appears no defence at all For what he adds of the â—reed and Doxologie it is removed by what is said and we need only to add that the end of such Observances is better reached in the present Practice of our Church in point of Worship than with such Observances But the Surveyer appears very angry at the calling the Diocesan Bishop a New Officer not Instituted by GOD in his House and speâ—ds to this Scope many words P. 222.223 which is this in Summ. First That the Prelatical Function is only a new Dignity and Authority granted for Peace sake to one Minister above others within the bounds of the same Order Ans. First the Surveyer should have considered that his Spliting of a supposed Divinely Instituted Office and dividing the Work and Duties thereof unto different Subjects and Recipients is upon the Matter a devising of New Orders and all one therewith Do not Papists tell us that the Priest is the Highest Order of Ministry and comprises with the Diaconate their whole Hierarchy which is nothing else but an extension of these Suppose the Pastoral Power of Order were thus Split that one Rank or degree of Men were allowed only to Baptize not to Preach others to Preach not at all to Baptize who will disown it that these were Antiscriptural Human Inventions dividing what GOD hath conjoined And once admitting this what limits can be set to Mens inventions in this Point Or how can the Multiplyed Orders in Popery be condemned and all the Swarm of their new invented Officers Sure the solid ground of Condemning them is that they are a Spurious Brood inverting and destroying the End Union and Order of the Divinely appointed Officers of the House of GOD. The Spliting of the Actings of the Power of Order is surely condemned upon this Ground of the Oneness and Identity of this Office of the Pastor And if the Case stands thus with Reference to the Power and Exercise of Order why is not the case the same in the Point of Jurisdiction which is for the same end as the other Moreover if upon pretence of Order and Unity this extension of the exercise were admitted in the Method he pleads this Jurisdictional Power may be extended to the highest degree even of a Patriarchat or Popedome for the Pope doth pretend he is but of the order of Priestood and the lowest Rank of that Hierarchy have by this Principle a fundamental aptitude for the highest Office and extent of their Order The Surveyer will have a Power left to the Church to Rank Ministers with a Respect to Union and here is an Union of the Universal Church resolving in such an Officer and clearly going upon his Principle of the way of uniting particular Churches And who will doubt that the Union of the Church Universal hath the same Ground with that of Particular Churches In a word the Folly of this Discourse appears in this that Ministers who have an unquestionable interest in Ordination and Jurisdiction are charged by the Great Master duely to exercise both as they shall Answer to him and therefore must not but upon their perril denude themselves of any piece of that Work and Authority committed to them this being the Talent whereof they are to give an account to him who hath given to every one of his Servants their Work The distinction of the Diocesan Hierarchical Prelat from the Presbyter as a New Officer is evident whether we consider his New Name of Bishop or Archbishop his New work of Governing the Diocess besides his Trust in the Civil Government his New Ordination or Consecration to his New work his distinct Qualifications in consequence of the whole from the Pastor or Minister So that he appears in all these Respects a Compacted New Officer and supposing the Pastors Divine Authority a New Usurper The Surveyer tells us He is no New Officer since the inferior Officer doing thâ— same Acts it is not a nullity But as this Reason would tend to the former Antiscriptural spliting of Offices so that the Episcopalians will not allow this Concession is by this time evident We all know who have in a late practice condemned the Presbyterial Ordination of the Protestant Church of France For what he adds of the Power of the Commission of Assemblies to Fortifie his Notion the Disparity is palpable and apparent whether we consider the Powers Deputing and giving Commission viz The King in the Case of the Prelats the Churches Representative or Assembly in the Case of the Commission The Prelat receiving a New Ordination The Commissioners not The Commissioners being limited as to their work and continuance by the Assembly and as being Answerable unto them not the Prelats c. But of this above As for his discourse of Superintendents P. 223. The Author of the Vindiciae Epistolae Philadelphi against Spotswoods Calumnies hath at large made good the vast and essential difference betwixt the transient Office of the Superintendents and that of Prelats P. 31.32 in no less than Twelve Instances to which for brevitie we refer the Reader The Surveyer P. 223.224 attempts in the next place to answer the Objection against the Hierarchical Prelat taken from Christs Faithfulness and the Scriptures perfection From the Comparison institut in Scripture betwixt Christ and Moses in point of Faithfulness in the Ordering and Institution of the Government and Ordinances of the House of God The Argument is no doubt very considerable upon both grounds if we shall but suppose the Absolute Perfection of all our Mâ—diators Offices and the Correspondent Exercises thereof for the Edification and Salvation of his Church and especially under the Gospel Dispensation As a Prophet he hath fully revealed the Counsel and Mind of GOD so as nothing is to be added to his Divine Revelations thereof no new Rules Truths or Duties to be superadded beyond the limits he hath revealed As a Priest his Satisfaction his Intercession is so full that no pretended subservient Intercessors or Saviours are to be devised by Men Thus ful and perfect is the Exercise of his Kingly Office in appointing the Officers Censures Laws and Government of his House The Argument appears further invincibly strong when we Ponder
Commission or Grant Now none can pretend to any Grant or Commission from Him but what is in the Scriptures Which is especially evident and further convincingly clear both from the Perfection of His Word and Testament hereanent And likewise from this that the Church Government in the whole of it must needs be acknowledged to be founded upon a Divine and positive Institution Secondly Our LORD did thus actually exercise His Kingly Power and derived the same to Church Officers thus he gave the Pâ—wer to Bind and Loose and the Keys of the Kingdom of Heaven to his Apostles promised His Presence with them and their Successors to the End And this for the Edification and Building up of His Church till her Warfare is accomplished Matth. 16.18.19 with Matth. 18.19.20 Ioh. 21.23 Matth. 28.18.19 20. 2 Cor. 8.13 Eph. 4.11.12 Finally When this Fundamental Truth of our LORD' 's political Headship and Influences accordingly in the Government of the Church and the Perfection of His Holy Testament in reference to the Laws Ordinances and Officers thereof is denyed the Foundations of a Christian Church are removed the Rules Limits and Boundaries in reference to the Duties both of Church Officers and Members so annihilate as the Church becomes a Chaos of all Confusion and arbitrary Disorder whatsomever or at least the Leaden and Versatile Rule of Worldly Wisdom being made her Measures of Ordinances and Government a Door is opened for Inundations of all Errors and Superstitions and for the most wicked Usurpations and Disorders in point of Government that the wicked Mind of Man by the influence of Satan can invent FINIS The CONTENTS PART I. CHAP I. Dr. Scot's stating of the Question and his Argument taken from the Institution of of our Saviour Examined Pag. 1. CHAP. II. His Argument from the Practice of the Apostles Examined P. 11. CHAP. III. His Argument taken from an alledged punctual Confâ—rmity of the Primitive Church to Christs Institution and the Apostolick Practice in Point of Episcopacy Considered Pag. 35. CHAP. IV. His Argument Examined taken from our Saviours alledged Allowance and Approbation of Episcopal Government in his Epistles to the Seven Asian Churches Pag. 69. CHAP. V. The Dr's Scripture proofs of a Four â—old Ministry or Prerogative of a Bp. as Superior to a Pastor in Point of Government Considered Pag. 85. PART II. CHAP. I. Dr. Monro's unsound and Impertinent Reflections upon our first Reformers as to Church Government exposed Together with his unsound and Popish Method in his Answer to the Argument against Episcopacy from Matth. 20.25 And with the Paralel Texts Pag. 1. CHAP. II. A Confutation of what he Offers in Answer to our Argument for Parity of Pastors taken from the Official Identity of Bishop and Presbyter in Scripture Pag. 31. CHAP. III. The Dr's absurd description of the Apostolick Function in opposition to Protestant Divines exposed His Assertion about the Succession of Hierarchical Bishops to Apostles in a proper formal Sense His Opinion Loaded with gross and palpable Absurdities Pag. 85 CHAP. IV. His proof of the Divine Right of the Hierarchical Bp. from the pretended Episcopacy of Tim. ct Tit. the 7 Asian Angels examined P. 119. PART III. CHAP. I. A Consideration of the Scripture Grounds upon which the Surveyer pleads for the Lawfulness of the Episcopal Office Pag. 1. CHAP. II. His Answers offered to the Scriptures pleaded by Presbyterians Examined viz. Mat. 20.25 26. with the Paralels Mark 10 42. Luk. 22.25 Mat. 18.17 Act. 20.17 28. Tit. 1.5 7. 1 Pet. 5.1 2. The unsoundness and inconsistency of his Glosses made appear Pag. 13. CHAP. III. Some more of his Exceptions and Answers examined viz. to 1 Cor. 5. Eph. 4.11 To which the Paralels 1 Cor. 12.28 Rom. 12.6 7 8. are to be joyned to Philip. 1.1 And to 1. Tim. 4.14 His unsoundness and inconsistency therein further made appear Pag. 38. CHAP. IV. Wherein is considered his Answer to our Charge against the Diocesan Prelat as a New Officer different from those Instituted by our Lord and standing in opposition to the New Testament Church Government and this upon the Ground of the Perfection of the Scripture Records hereanent and our Lords Faithfulness in the ful Institution of the Officers and Government of his Church Pag. 65. See page 388 389 390 391. See pag. 392. p. 392. Differ of the time pag. 14. See p. 394. pag. 394.395 P. 397 P. 398 ibid. P. 400. ibid. P. 401. P. 401. sub finem P. 403. P. 404. P. 402 403. P. 404. Ibid. P. 406.407.408 P. 407. ibid. P. 408. P. 408.409.410.411 P. 409. P. 409. ibid. P. 398.399.400 c. p. 410. P. 410.411 P. 411 P. 412 Ibid. P. 412.413 Prop. 7. Pag. 123.124.125 P. 413. P. 414. ibid. P. 414.415 Ibid. ibid. ibid. P. 415.416 ibid. ibid. ibid. ibid. P. 417. ibid. ibid. ibid. P. 417.418 ibid. P. 418 419. ibid. ibid. ibid. ibid. P. 419 420. ibid. ibid. ibid. P. 421. ibid. P. 422. ibid. P. 423. P. 422. ibid. ibid. P. 424. P. 426. P. 426. P. 427. P. 433. ibid. ibid. ibid. P. 435. P. 435.436 P. 436.437.438 P. 438. ibid. ibid. ibid. P. 439.440.441 P. 442 P. 428. P. 442.443 P. 443. P. 443. ibid. P. 444. P. 444 445. P. 445. P. 445. P. 446. ibid. P 447 ibid. P. 446. P. 447. ibid. ibid. a 1. Cor. 5. b Act. 20. c 1 Tim. 4.14 2 Tim. 1.6 d Philip. 1. 1. Tit. 1.6.7 e 2 Cor. 1.24 f 1. Cor. 4.1
two things First What the faithfulness of Moses under the Legal dispensation did reach unto which our Blessed Lords Soveraign Faithfulnesss doth exceed 1. Moses appointed the Officers of the House of God their several Orders and Degrees their Work and Duties in so far that his Institutions did amount to determin a species of Government 2. All his Appointments hereanent were fixed and unalterable so as none might add to or detract therefrom 3. They were hence not Committed to the disposal of the Civil Magistrate to mould them after the Rules of worldly Policy 4. These Officers were not to denude themselves of any part of the Authority and Function committed to them or of the exercise thereof Hence it inevitably follows that the Government and Officers of the Church of the New Testament is in all these Points of the like Nature the Species is determined the Offices and Officers are unalterable are not to be Fashioned by Mens Laws at their arbitriment are to continue in this Fixed Mould of his Institution and Method of its Official Exercise till his Returning again Secondly The Scriptures Perfection clears this abundantly all things to be believed and practised in order to Salvation are perfectly contained therein and there being so much delivered in Scriptures touching the Government Laws and Offices of the House of GOD and in order to the Instruction both of Church Rulers and Church Members in their Respective Duties if these Directions Laws and Institutions be not compleatly correspondent to these ends the Scriptures perfection is palpably impeached and the infinit Wisdom of the Lawgiver blasphemed To this Argument the Surveyer Answers That in order to the great end of our Lords Prophetical and Kingly Offices He hath given particular Commands concerning the Essentials of the Government of His House and general Commands to direct the Prudence of His Church to order what is Left to Christian Liberty for the best Ends And that it is preposterous to fancy a thing necessary and then alledge Christ hath instituted the same because Faithful but rather upon this ground we must reason the necessity of the thing from his Appointment Ans. This is removed in a word by this one Position That if we acknowledge these Essentials do include all necessary Offices and Officers of the Church and do draw the Limits and Measures of their Actings Qualifications and the Nature of their Power with such Exactness as none may justle with or encroach upon their Priviledges therein We can offer such Scripture Discoveries in this Point as do sufficiently lay aside the Diocesan Prelat and prove him such an Heteroclite as his Office cannot be brought up to the Scripture Rules Thus we are so far from such Reasoning as this fancycal Surveyer imputs to us that on the contrary we do suppose and prove the Scripture Institutions in this Point and upon the Scripture Discoveries thereof we reason the Necessity from our Lords Faithfulness But if the Surveyer did hold that the Offices and Officers of the House of GOD their Duties and Qualification are such things as falls within the compass of the Churches Liberty to dispose as she thinks fit 1. It might be enquired what he or those of his Mind will owne as Essentials Next To what end are all the Scripuâ—e Directions and Institutions in this Point delivered unto the Church of GOD And why upon this Ground the most extended Hierarchy may not be pleaded for 3. How this can consist with that express Design of the Scriptures Perfection viz. To make not only the ordinary Christian but also the Man of God the Minister of God perfect and thorowly furnished to every good Work or every piece of his Office and Duty and with this further Expression of this Design of Ministerial Instructions proposed by the Apostle 1 Tim. 3.15 viz. To instruct the Man of God how to behave in the House of God which is His Church In Answer to this the Surveyer acknowledges the Scriptures Perfection to make the Man of GOD wise to Salvation and furnish him for every good Work either by the general or particular Precepts thereof but that it belongs not to the Perfection of the Scripture to contain the particular Rules for all the Circumstantials of Church Government more than it doth for all the particular Practices of our common Life Ans. Behold the Hierarchy in this our Surveyers great Essay turned into the Dwarf of a mere Circumstance Behold also his Zeal for right ordering of the House of GOD what Officers must Rule therein what the Nature of their Work and Power is what Duties are committed to them what the Nature and Species of the Government must be whether it must run to the Extrems of Monarchy or the Anâ—baptistical Morellian way of Anarchy or the midle Forms All or either of these is but a mere Circumstance with our Surveyer Let any Judge if he gave not here manus victas to the Presbyterians and yeelded up his Cause to them For no Man of Sense will call the Matters instanced mere Circumstances And if they be not the Scriptures Perfection for the ends mentioned must clearly reach the Determination thereof The Surveyer told us That the work of the Bishop 1 Tim. 3. Doth import the Work and Office of the Hierarchical Prelat And he has acknowledged here the Scriptures Perfection to furnish the Minister of Christ for every good Work yea he hath asserted P. 194.195 That the plentitude of the Apostolick Power committed by our Lord to the Apostles for the great End of the Churches Edification and Union was by them committed to the Bishops as their proper Successors Now how these Assertions can consist with his Describing and Owning here the Work and Office of the Bishop as a mere Circumstance wherein the Scriptures gives no certain distinct Sound must be put among the rest of his mysterious Inventions Two or three things further I add and I have done with this Surveyer First It is generally acknowledged by all Sound Divines That there is no Lawful Church Office or Officer of the House of GOD but what must have our LORD' 's positive Grant or Institution And this is fortified by several Grounds 1. Whatever is not of Faith is sin in general and whoever pretends to Officiat in Christs House and Kingdom as an Officer therein acts sine titulo and his Actings are void And therefore he cannot act in Faith if there be not a Divine Warrand for the Office he sustains and the Official Exercise and Actings thereof 2. If we acknowledge Christs Kingly Power and Headship over the Church as a political Body whereof he is the political Head giving her her Laws and Officers Isa. 9.6 Matth. 28.18 Ioh. 5.22 As in all Kingdoms no person can claim an Office of State or Magistracy without the Warrand of the Laws and the Kings Authority thereto Interposed so all Church Power and Authority must be conveyed to Church Officers by this Glorious KING 's Authentick