4. Cap. 3. c. that is they are mistaken who judge either Timothy at Ephesus or Titus at crete to have exercised any impite or Dominion to dispose of things each at his own pleasure they were set over the people no word of their being set over Ministers to go before them in good and wholsome Counsells in relation to the placeing of Ministers not that they might doe as they pleased excluding others Since Paul himself neither imposed hands nor did excommunicat alone and since as I said above a wholl colledge or Presbytery of Apostles acted nothing pro imperio but in Churches constitut had elders going along with them in all that Sinodal procedour Act 15. Farrless would Timothy and Titus assume this episcopal preheminence who were inferiour to any of the Apostles therefore their power in this was not episcopall 2. That authoritie which was intrusted to the elders and Ministers in commone was not intrusted to any one officer such as Timothie But so it is that after the Church of Ephesus was exedified and compleated in its organick being and after Timothy had gotten his charge as to ordination and Jurisdiction in Ephesus Paul committed the wholl episcopal power to the elders as is said before Timothies face in his last farewell Act. 20. therefore he intrusted him with no episcopall preheminence in or over that Church when compleated in its organick being 3. They whose power stands so circumstantiat as to ordination and jurisdiction over these Churches that it excluds Episcopale preheminence properly and formally such their power in ordination and jurisdiction cannot be prelatical nor ground ane argument for prelacie but such is the power of Timothie and Titus For 1. As Diocesian Bishops they ought to have been determinatly and designedly set and fixed there as the officers of these Churches but the contrary appears in the text I befought the to abide at Ephesus and againe I left thee at Crete and to set in order things that are wanting which words point at ane occasional transient employment there not a fixed instalement 2. In these Epistles they are both Called back without the least intimation of their returneing 3. If their power was Episcopall and ordinary then in the apostles prescriptions and rules anent their Successours their power and authority ought to have been described and rules given touching the gifts Call ordination c. of the diocesian Bishop but the Apostle prescribes no rules for any officer higher then a Pastour supposes still that he is the highest ordinary officer in all his directions as to Church government 4. Add to this That Paul never calls Timothy or Titus Bishops though frequently making mention of them but Ministers Souldiers of Christ workmen the Churches messengers c. 1. Tim. 4. 6. 2. Tim. 2. 3. and 15. 2. Cor. 8. Supposing them his attendants in his Apostolick function Their accompanying Paul in his Travells is largely described by the divines at the I le of wight 1. Timothy is found at Berea with Paul Act. 17. 14. then at Athens 15. Thence Paul sends him to Thessalonica 1. Thess. 3. 1. Then havâ—…ig been at Macedonia with Paul he came to him to Corinth Act. 18. 5. Then he is with him at Ephesus and thence sent into Macedonia Act. 19. 22. Whither Paul went after him and was by him accompanied into Asia Act. 20. 4. He is with him at Troas 5. v. and at Miletum 17. v. where Paul gave the elders his last charge as the Bishopes of that Church And after this he is found either in journeys or absent from Ephesus Forafter he is found a prisoner with Paul at Rome being mentioned as his companion in these epistles written while Paul was at Rome as that to the philippians Philip. 1. to philemon 1. 1. and to the colloss 1. 2. and he is never found againe at Ephesus neer the end of the Apostles pilgrimage he is sent for to Rome So Titus is found at Ierusalem befor he came to Crete Gal. 1. 2. thence is sent for to Nicopolis Tit. 3. 12. then to Corinth then he is expected at Troas 2. Cor. 2. 12. and meets with Paul in Macedonia 2. Cor. 7. 6. whence he is sent againe to Corinth 2. Cor. 8. 6. after this neer the time of paules death is found at Rome from whence he went not to Crete but unto Dalmatia 2. Tim. 4. 10. And after this is not heard of in Scripture So that from their various journeys the order of them the time spent in them the nature of their employment which was to be the Apostles Copartners in their Apostolick function and negotiat the affaires of the Churches where the Apostles traveled and the Sciptures silence touching their being Beshops of any one Church These divines conclude that they could not be diocesian Bishops Others doe remarke severale other pregnant Circumstances in the sacred text specially relating to Timothy which doe evince him to be neither Bishop at all nor particularly at Ephesus in the prelatical sense As 1. That paul stirres him up to diligence upon this motive that thus he shall be agood minister of Christ not a Bishop of Christ 1. Tim. 4. 6. He was therefore a Minister Bishop but nothing else 2. That when Paul wrote this first epistle to him he was but newly entered into the ministery 1. Tim. 1. 3. with Act. 16. 1. 2. 3. c. And Paul will not have a Novice to be a Bishop 3. He is commandes to intreat elders as Fathers 4. To Honour them doubly that rule well therefore he was not to be a Father over these elders 5. That he had his gift by the laying one of the hands of the presbysery which could not be ane episcopall function 6. That Paul appointes him to reside there only untill his owne return from Macedonia to instruct the people for someshorte time until he came to him againe 1. Tim. 3. 14. 15. 7. That assoone as Paul came from Macedonia to Ephesus he sent Timothie into Achaia himself staying at Ephesus and Asia for a season Act. 19. 22. to 40. v. and from thence he returned to Macedonia and through it unto Asia accompanied with Timothy and others after which we never read that he returned to Ephesus 8. That Timothie was sent to many churches to confirme and strengthen them as to Macedonia Act. 19. 22. To Thessalonica 1. Thess. 1. 2. 3. To philippi chap. 2. 19. 20. but never to Ephesus after his first departure 9. That though he is joyned with Paul in the Inscription of some Epistles Collos. 1. philip 1. and frequent mention is made of him in the epistles to severall Churches 1. Cor. 4. 17. Philip. 2. 19. 20. 1. Thess. 3. 2. 6. Hebr. 13. 23. Yet there is altum silentium of him in the Epistles to the Ephesians his own supposed diocess 10. That Paul laid hands upon the disciples who were ordained in that church after his supposed episcopacie That as Timothie was sent
use in after ages But are they therefore to be imitated and retained What will he say to the Papists pleading for the anoinâ—… of the sick upon the Apostle James his precept let the elders anoint the sicke with oile and pary this is ane Act enjoyned to ordinary officers viz to elders and joyned with with prayer a constant standing dutie and he will not say that this Apostolick precept is to be ex punged as useles What must we therefore retean anointing would he not in this case distinguish betwixt that which is a constant dutie and a temporarie concomitant and appendix Acted not the Apostles extraordinarely in their very preaching both as to its extent its confirmation by miracles their gifts of tongues and are not the Acts of preaching and baptizing of constant use in the Church Must not this Informer grant that these Apostolick Acts of preaaching and baptizing are perpetual though the mould and maner is extraordinary and gone in so far as their extraordinary Apostolick power interposed therein Thus the Acts of ordination and jurisdiction are moral but the modusrei is extraordinary in so farr as their Evangelistik authority and special legation interposed therein He must either acquiesc in this and acknowledge this his argueing Sophistick and pueril or he will contradict what he said before anent the Apostles extraordinary Priviledges which are gone with them viz infaillibilitie their immediat call sending to all nations and what else was necessary for the first founding of the Church Now is not that which was thus necessary of perpetual use Are we not built upon the foundation of the Apostles and Prophets Are not the ordinances and Ministery receaved from them of perpetuall use And their most extraordinary Acts if we mean it of improvement Nay did not the new-Testament Church receave the Law of God and ordinances from the Jewes Must we therefore Judaize 2. How will he prove that the asserting that any officer hath ane extraordinary authority conversant about such ane Act will give ground to say that the Act it self is extraordinary or the ordinance touched by that Act expyred Will his asserting that the Apostles exercised ane extraordinary authority which is now ceased in their preaching unfixedly by ane immediat call and confirming their doctrine with miracles and strange tongues give ground to conclude that the ordinances of preaching and baptizing are expired also I trow he will not grant this How then will our asserting that Timothy and Titus put forth ane extraordinary Evangelistick authority in ordination and jurisdiction infer that the Acts of ordination and jurisdiction or these ordinances themselves are expired can he not distinguish betwixt the power it self and the different subject and manner of its exercise ordinary or extraordinary can he not see in Scripture ane extraordinary power derived and cut out in a succession of different and ordinary channels and diverslie exercised Sayes he not that the Apostles had ane extraordinary power of both ordination and jurisdiction and both the keyes But I trow he asserts that there are different recipients who bring down ane ordinary power by succession Some Prelats forsooth have the key of Governmant others viz Presbyters have preaching for their work but no rule properly And sayes he not that the extensive authority in which the Apostles exercised their Ministry is gone and a limited ordinary Ministry derived from them If the extraordinary Mission of twelve Apostles hath derived from it a Ministery and ecclesiastick authority spread throw all Church-officers in the world who succeed them not into the same office let this Informer shew me why may not Timothies Evangelistick extraordinary power in ordination and jurisdiction be deryved by and seatted in a Presbytery though the Evangelistick Office is extraordinary and as such not succeeded unto The service and worke of teaching and governing to continue in all times doth not render the Apostolick mission or commission ordinarie nor infer their being succeded in idem officium eundem gradum the ordinary power being institut and settled in the hands of ordinary officers by a new warrand and commission according to the Scripture rules of ordination The office of Moses was not rendered ordinary because many works of Government exercised by him were recommitted to the Elders of Israel and so the case is here The Evangelists extraordinary office and commission necessary as that of the Apostles for the first founding of the Churches and watering and building them up in their organick being for settling all their ordinary officers is changed into the Presbytery their ordinary Collegiat power of ordination jurisdiction which we find was in the Apostolick Churches exercised and even in this of Ephesus His 2d Reason to prove them Bishops is Because their commission at Ephesus Crete was nâ—…t voyded upon the first settling of Ministers in those places therefore their office was to be constant since if meerly as Evangelists they were to settle a Church there then they were to give place to the Presbytery when some Ministers were ordained but they did not so â—…itus needed not ordain Elders in every city if some few ordained might ordain the rest Ans. 1. This is a poor argument and hath no twist of a connexion their commission at these places was not voyded upon the first settleing of Ministers ergo they were not extraordinary officers but had a standing Episcopacie there which is a meer rope of sand The Apostles office and commission was not voyded over all Churches when settled Ergo they had no extraordinary inspection office or commission towards all these Churches What consequence is here So may it be said of these Vicarious Apostles their commission to these or other Churches could not be voided or expired though they were never so much settled but they were prore nata to visite and water all the Churches and bring Apostolick instructions to them and reports from them anent their case We have proved that Timothie and Titus exercised their extraordinary office and commission towards many other Churches after their return from these of Ephesus Crete so that their commission towards these or other Churches could be no more voided whil the Apostles Imployed them therin then their office Besid this Informer should advert that Timothy is left To charge some that they teach no other doctrine which was a commission beyond the meer settling of Ministers and supposing some already settled 2. Will he say that Timothy and Titus were ordinary standing officers or Bishops over these severall Churches where they might reside some time and have Imployment therin even after they had officers of their own did they not visite and water many other Churches were they therefore their Bishops if so he must quickly transport them to be Bishops of other Churches after they were Bishops here exalt them to metropolitan's as some of the ancients make them 3. Their Evangelistik inspection direction and assistence even after
such like precepts And no wonder for thes simple Gospel times knew no Bishops who watched not over Soules and laboured in the word and doctrine When the Apostle Peter commands Christians to obey civil Rulers He distinguishs the King as Supeream and Governours sent by him that a Chief subjection may be yeelded to the one and a subordinat to the other But nothing of this is heard of in enjoining peoples subjection to Ministers Ane honour must be allowed by Timothey by the people of God consequentlie to elders that rule weil yea and a double honor but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 especialy to those that labour in the Word and Doctrine The Apostle in stating a distinction in the degries of honour allowed to elders and in this different character of the one from the other diversifies elders higher lower Now by the same reason upon which Divines doe rationaly build this conclusion it must be granted that the enjoyning obedience to all Pastores promiscuusly and without any Note of distinction will inferr their equal office and authoritie And by the same reason that the Apostle added this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or especialy in this place he should have added in these or some such comands relating to the peoples obedience a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or especialy to distinguish the Diocesian Prelat from other Pastores and expressed it thus esteem them all highly obey them be subject to them that teach and watch over you All your Pastors but especially the Supereminent Pastor or Bishop who hath the cheifinspection and from whom all the rest derive their authoritie Likwayes in enjoining the pastoral duties he should have been especially noticed who had the cheif hand and authoritie therin which is a Topick improven by this informer but nothing of this is seen in Scripture as shall be after more fully cleared 4. Wee find accordinglie A practical Equalitie among Pastores or Bishops in the exercise of this governing power abundantlie held out and exemplified in Scripture The judging and censuring of the incestuous man is by the Apostle enjoyned to the Church Officers or Ministers of Corinth joyntlie 1 Cor. 5. Chap. compared with 2 Cor. 2. Chap. The Apostle all along supposeth ane inherent authority in these Ministers to put forth this grand juridical Forensical Act â—…ydes them for so long neglecting it and shewes its object viz. This person under the formalis ratio of wicked or scandalus Again he shews its nature to be Ajudging or puting from among them and delivering to Satan upon this judging previous thereunto He also shews that this authoritie touches all Church Members not them that are without whom God judgeth but those that are within Now as hee supposes I say ane authority of this Nature and extent inherent in these Church officers so he speaks to them indefinitly and universally all along which were very cross to his Scope If he had set up or allovved the Diocesian Prelat whose sole prerogative this were And the inflicted Censur he calls with the samine indefinitnes A punishment inflicted by many who accordingly are commanded with the same indefinitnes or universality of expression To receave absolve him upon his repentance The exercise of the binding and â—…owsing power being in the representative juridicall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Church to whom scandales must be delated and to whom the promise of ratification of her juricall Acts in Heaven is made Matth. 18 17. Besids we find the exercise of ordination in a Presbitry 1 Tim. 4 14. And that even in relation to ane Evangelist Timothy The Presbitry here must be a juridicall Senat and meeting for the Office can lay on no hands And ordination is ane hie authoritative juridicall Act. Pauls presence and laying on of hands together with them confirmes their authoritie as being cumulative thereto not privative therof even as his countenanceing of or concurring with our Adversaries pretended Diocesian Prelat let us suppose it in his Act of ordination would not infringe his pretended right herein Ergo. By their own Confession and by paritie of reason it cannot infringe or Impeach this power which is attributed to the Presbitery Had the Apostle in stead of Presbyterie put in Prâ—…at and expressed it thus By the laying on of the hands of A Bishop or Diecesian-Bishop I suppose our Adversaries would have thought the Episcopal power of ordination invincibly demonstrat ther from notwithstanding of Pauls saying 2 Tim 1 6. By the laying on of my hands viz together with the Bishop Pauls extraordinare Apostolicall imposition of hands being no white derogatorie unto the supposed Episcopal ordinarie power now verte tabulas the Apostle sayes by the laying on of the handes of the Presbitry Ergo the ordinary and equal power of Pastores and its equal exercise in ordination is herin convincingly made out Nixt The Prelats monopolizing thus in himself the decisive suffrage of Judicatories is cross many wayes to Scripture For I Its a stepping up in a peice of Diotrephese-lik or rather papal-pride above the Apostles themselves who in Churches constitut did alwayes take alongst with them the advice consent and authoritative concurrence of ordinary Ministers and Elders in Government As is evinced in the premised Scriptures wherin it is convinceingly clear that Paul though ane Apostle of all the Churches indewed with extraordinarie unconfined inspection over the same and Pastor thereof in actu exercito having extraordinary Miracolous-gifts being the Master Builder and Spiritual Father who by the Gospel had begotten both Pastores and flocks of many Churches Yet would neither excommunicat the incestuous Corinthian alone but put it upon the Church Officers as their duty to doe it by a judicial decisive joynt suffrage Nor yet did he exclud the presbyters in ordaining even ane Evangilist but took in their judicial and presbyterial concurrence And in Act. 15. In that meeting or Counsel at Jerusalem where was a wholl Colledge or Presbitery of Apostles and mett about ane Act or decision of a high Nature wherein was put forth both Adegmatick critick diatactick authority or power in relation to the clearing of that great pointe of truth anent the abrogation of the Mosaicall ceremonies and censuring the opposers of Paul and Barnabas herin who had disturbed the Churches and belied the Apostles Doctrine And accordingly in order to the restoring and establishing truth and order in these disturbed Churches The ordinary Ministers or elders concurr with the Apostles in every step viz In the conferrence disquisition the authoritative decision the drawing forth of the sentence and decree the sending out of the decreeing and censuring Epistle the imposeing of the decrie upon the Churches to observe and keep the same c. 2. This cutts the throate of that juridical forensical joynt decision of Church Judicatories which the Scriptur doth so clearly hold forth Where is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the censureing juridiall court drawing sorth a joynt decision or censure Wher
is the Presbiteries forensicall Act in ordination of Timothie To what end must the Corinth Church Officers Meet together and authoritatively and joyntlie punish or censur the incestuous man Wher is that pleasing of the Apostles and elders as the foundation of the Synodical decree and letter together with it seemed good to the HolyGhost and to us And to us Mett with one accord Wher is I say this joynt decisive power of Church Judicatories thus clearly held out in the premised Scriptures if the Act and Ecclesiastick decision thereof be soly the Prelats sic â—…olo sie jubeo masked with advice of Presbyters of whose advice he may make what use he pleases and with a simple nego make their judgment and suffrage evanish into smoake 3. This power of the Prelats cuts of from Ministers one half of their authoritie and commission receaved in their ordination They are made therein as is clear in Scripture our adversaries grant it Rulers Governours Overseers Pastors Stewards in the Church Have both the Shepherds bagg staff the key of doctrine and the key of discipline intrusted to them By what warrand then must they give up all their power in government their decisive suffrage in Church Judicatories unto the domineering Prelat and as to spiritual power in Church Judicarories become meer Ciphers They watch and rule as they that must give account of all their administration to Christ. Peter exhorts the Elders suteablie to exercise their Episcopal Authority over the flock that they may get the Crown from the chief Shepherd Stewards of God especially must be faithful and imploy well all their Talents receaved from the great Master that they may get his approbation and reward as faithful Servants The Elders of Ephesus were obtested by Paul to take heed to themselves and to all the flock over which they were made Bishops by the Holy Ghost to feed and rule the Church which God hath purchased with his blood Now all thes exhortations directed to Ministers are to no purpose if they have no inherent immediat Rule essentially included in their office And to be exercised accordingly but must only preach as a Diocesian Prelats Deputes and be in the exercise of their ruling governing power absolutly subject to him and at his disposal Finally This usurped authoritie in the Prelat sets him above the reach of all censure by Church Indicatories So that though Ministers are absolutly and at his beck censurable by and subject to him both as to their doctrine conversation and discipline and every one of them thus censurable and jointly yet this hie Pop who judges All will be judged by none himself Either as to his Doctrine Life or Government Some have said of the Prince that though major singulis yet he is minor universis less then the whole body of the people though greater then every one aparte But the Prelat exercises a greater principalitie in Church Judicatories is therein major universis greater then the whole meeting so that thogh he can stop the Votes and Censures of the whole Synod yet they cannot either by suffrage or censure in the least put a check to him in any of His most wicked Acts or Antichristian Exorbitances Now how contrary this is to Scriptur any may judge The Prophets after their prophesying must be judged by the rest as to their doctrine 1 Cor. 14 29 Ergo a fortiori much more as to their conversation government are lyable to be judged and consequentlie censured if deserving it For he were a great Critick that would distinguish these so as those who have power to judge have no power to censure or pass sentence upon their judging And this is founded upon a general comprehensive ground viz. the Spirits of the Prophets that is the gifts and exercises of the Ministery in all Church Officers without exception are subject to the Prophets viz. to their disquisition and censure in any peece of their work or official Acts. Now unles our Prelats would deny themselves to be Prophets and Ministers or the Presbyters to be Prophets they must acknowledge this subjection to their censure enjoyned in the Scripture premised and consequently that their exeeming themselves from the same is an anti-scriptural usurpation I remember while a writting that proposing once this Argument to ane Episcopal Clergie man I enquired to what Church Judicatorie in Scotland was Mr Sharp subject as to either his life or doctrine He answered that he was subject to a general Counsell and this was very apposit and consequenter to their principles So that our Prelats at least the two Arch are in no fear but of a general Council if the Court froune not In our Act of Parliament touching the mould of our National Synod the Primat is the essential President sine quo non and so is sure enough from being censured there so are the rest of the Prelats as to all their Synods according to our Lawes But what think these exleges Episcopi or hie Court Prelats of such a humble Bishop as the Apostle Paul who had hands laid upon him and was authoritativelie sent out by that Presbitery of Prophets and teachers at Antioch Act. 13. together with Barnabas about ane eminent Gospel-Legation and was by the same Church and Presbytery sent together with Barnabas and certain other commissioners of the Churches to that Synod at Jerusalem Act. 15. Why did not Paul make use of his Negative voice and command them all silence in this debate How comes it that his hie Bishop subjects himself to the authoritative blessing and mission of some pettie Prophets and teachers Ane amazeing looking glass this is no doubt to our aspyreing Prelats 4. The holding of the Diocesian Prelat and obtruding him upon the Church as ane ordinary Church officer distinct from and superior to Presbiters doth many wayes Impeach Christs Kingly office as head and law giveâ—… of his Church whose faithfulnes above that of Moses who ordered according to the Patern shewed upon the Mount the least pine of the Tabernacle must needs reach the appointment of the officers offices qualifications work and gifts of these officers who are to officiat in his house as our Confession of Faith and Catechisim doe assert For according to our Prelatical Clergie and according to the Lawes the Prelat hath a distinct Work from that of a Presbiter viz. to govern a diocess he hath the Actus primus of a State ruler to sitt in Council or Parliament Nixt he hath a distinct solemne Consecration or inauguration to his Office And 3. Must needs be supposed to have likwise distinct qualifications and Gifts from those of a preaching Presbiter conferred by this solemne imposition of hands and blessing at his Consecration wherby he must be supposed to have a superior distinct mission and to be in all the forementioned particulars distinct from and superior to a Presbiter Now if non of all these points of his superioritie can
and Euangelists as the extraordinary New Testament Officers whose proper formal Office died with them and admits of no succession for thus they ordinarily defyne the Apostles that they were Christs immediatly called and extraornarily gifted universal Ambassadours sent out to lay every where the foundation of the Gospel Church and to plant the Gospel government therein Particularly Polanus in his Syntagma reckens up these as their extraordinary expired prerogatives to which we will find this Informer in parte give assent 1. Their immediat institution by Christ. 2. Their immediat mission to teach Paul had his from heaven 3. Their universal legation to found and plant Churches throw the world 2 Cor. 11 28. 4. It s visible badge viz. the conferring of the Spirit by the laying on of hands 5. Their extraordinary authority beyond any of their Successors as being set over the whole Church c. Hence all the ingredients of their formal Office as such must needs be expired And no Church Officer can be said to succeed them therein Their Call was immediat sure non can succeed them in that Their special or proper work was to plant Churches and the Gospel-government in them and set up their Officers of all which Churches they were Ministers in actu exercits sure no Church Officer could succeed them in this Their Qualifications as such Ambassadours were correspondent to this great work viz. their gifts of miracles gifts of tongues Prophesie infallibility in Doctrin Sure now can pretend to succeed them in this Nixt for the Euangelists their Office was equally extraordinary it consisting in a planetary motion from place to place to water where the Apostles planted to bring reports of the Churches state to the Apostles and commissions from the Apostles to them Their various motions pro re nata upon down even after these Epistles wherein they are supposed to have receaved their Episcopal charge were written to them and the Scriptures absolut silence as to their ever returning to these Churches againe besides the Apostle Pauls shewing expresly in these Epistles their occasional transient employment in this places and express recalling of them therefrom to the further prosecution of their extraordinary employment and in these very Epistles identifying the Office of the Bishop and Elder All these clear grounds I say do evidently demonstrat that the work and office of Timothy and Titus as Euangelists is expired and cannot be pretended unto by any ordinary Church Officer it being an appendix as it were of the Apostolick charge and supposing its exercise and existance and the Churches then infant state and condition Now to make these high and extraordinary functions ordinary and thus confound the two together must be a very gross usurpation 2. Hence it is manifest that the Episcopal function as above described in the quality and mould of the Diocesian Bishop will never be found in these extraordinary functions either formaliter or eminenter and consequently it must be a gross belying of the Spirit of God to pretend this in the assuming of this usurped Office First The Episcopal Office will not be found in that of the Apostles or Euangelists formaliter For these were universal unfixed Officers set over no particular Church or Diocess But were pro re nata to officiat to the whole Church as being the Apostles especially Officers thereof in actu exercito Nixt the Episcopal function is not included in these Offices eminenter or in the ordinary power whiâ—… the Apostles or Euangelists exercised or transmitte 〈◊〉 the Church And that for these Reasons 1. Neitâ—… the Apostles nor Euangelists in respect of their perpetâ—… ordinary Ministerial authority transmitted by them in 〈◊〉 Church did exercise Superiority Episcopal over other Ministers but as to the perpetual Pastoral Charge they held them their equals and in the ordinary power of government as wee saw above in the Apostles practise in ordination and Jurisdiction amongst Churches constitut and farr less can we suppose that the Euangelists were in such Churches to exercise any single or Episcopal preheminence in government For it were strange if Timothy who was ordained by a Presbytrye wherein Paul himself was present should notwithstanding usurpe preheminence over a Presbytery though inferior to ane Apostle And that whereas Presbyters did concurr pari passu with a whole Presbytery of Apostles in every peece of a judicial Act and decree yet that ane Euangelist inferior to any of the Apostles should take Episcopal preheminence over a Presbytery 2. The Apostles planted no such ordinary Officers in the Church as had that Episcopal Power therefore the Episcopal Power was not transmitted by them in the Church And by further consequence it is not included in their Office eminenter For it is evident that in the first plantation of the Churches they fixed Presbyters or Pastors as their immediat Successor's in the Ministerial power and likewise in their last farewel's into Churches they committed unto these Pastors the ordinary power of government without the least hint of a Super-institution of any officer of a higher order Act. 20 28 29. Compared with 25. 1 Pet. 5 2 3. with 2 Pet. 1 14 3. It was in respect of Paules ordinary Ministerial power and in that Capacitie that he had hands laid upon him by that Presbytety at Antioch and was sent out with other commissioners to that Synod at Jerusalem by them which looked like a humble submission pro tanto unto them and is far from the Episcopal preheminence since the Prelats dissoune all Subjection to the Prophes in greater or lesser assemblies 4. The Prelats authority is this he is upon the mater the only proper Pastor of the Diocess whose Episcopal inspection reaches Pastores and flocks both as is above cleared He is the fountaine from whom the power of order and Jurisdiction in the wholl Diocess is deryved and the exercise of both depends upon his Lordly disposal Now this is contrare both to the Apostles and Evangelists their ordinary and extraordinary power contrare to its very nature in universum their office being a declarative executive Ministerie onlie And Dominion or Lordship being discharged to all Apostles and all Church Officers whatsoever Hence in the 3d. place This Episcopal pretence aâ—…nt the derivation of their Lordly grandour from the Apostolick Office fastens a grosse charge of unfaithfulness upon them 1. In assuming a power in its nature distinct from what there Lord allowed and enjoyned them viz. a Lordly dominion not a ministerial Stewardshipe service only such a dominion as Princes of the gentiles exercise even to have the actus primus of a civil Lord-peer yea Chieff-peer or Parliament man 2. In debaseing and Straitening their Apostolick Inspection and carrying ane Office incompatible with it and thus unfaithfully tearing out a parte of their commission For in becoming Diocesian Bishops they should be fixed to particular diocesses and therin exercise ane ordinary fixed poever wheras their commission was to
was shortly to put off his Tabernacle 2. He enjoyns them to feed and take the oversight or exercise Episcopal authoritie over the flock as Paul did likewayes the Presbyters or elders of Ephesus in his last farewel Act. 20. a scrybing a compleat Episcopal authoritie to them both as to jurisdiction and ordination 3. Yet he discharges any of them to Lord it over Gods heritage commending instead thereof ane exemplarie humble service or ministery Hence wee inferr against the Diocesian Prelat 1 That there is no higher officer then a Presbyter left by the Apostles as their ordinary Successor since the Apostle as their follow Presbiter exhorts themas the highest ordinary officers and therfor the Prelat pretending to be ane higher ordinary officer is Apocriphal 2. All Episcopali authority is in Presbyters both as to ordination and Jurisdiction and they have both name and thing of a Scripture Bishop and therefore the Prelat arrogating this name solely to himself all the Episcopal power of ordinationand Jurisdiction as his solely and denying it to Presbyters is ane Anti-scripturall Monster Since these Presbyters had this in a compleat parity 3. Non of these Elders must exercise a masterly power and dominion over the flocks therefore the Lord Prelats imperious Lordly power is palpably condemned which he exercises over both Pastores and flocks Now this being our argument from this text let any man judge of this Informer ingenuity while representing it in such a disguise that he may seem able to grapple with it Whereas we shall find that his answers to his Argument presented thus in its genuine strength are like the conflict betwixt the giant and pigmee But what sayes he to the Argument as in his own mould 1. He answers That superiority among Churchmen is not discharged By Churchmen if he understand in General Church officers though the terme be some what odd we shall easily Admitt that this Text discharges not superior and inferior degrees among them but this will nothing help his cause as is evident If he mean superiority among preaching Presbyters or Elders we have proved it to be here discharged since the Apostle attributes episcopal Authority to these elders in common and discharges Lordly preheminenc in any of them Well what is it that our Informer will admitt to be here discharged domineering and Tyranny saith he which may be the fault of ane ordinary Minister towards his flocke This is the old popish song made new again to which I repon two things 1. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is parallel with that of Matth. 20. and Luk. 22. Where peter learned the prohibition and as is said imports indeed Dominion but no Tyrannical domineering it being made use of by the seventy interpreters to express Dominion unquestionably lawful 2. The positive parte of the precept refutes this gloss he sayes not Not Tyrannically domineering but using Dominion moderatly which ought to have been the other alternative branch if this mans gloss were true and the Apostle had allowed a lawfull Lordshipe but He adds for the other branch in expressing what is injoyned being examples to the slock Injoyneing thus to feed by example and a humble Ministery And this is opposit to all Dominion and Lordship whatsoever and doth not discriminat only one Dominion from another which is also apparent in the alternative branche and positive precept of the above mentioned paralel texts Besides we might here tell him That the Episcopal preheminence being so many wayes cross to the Scripture rules in pointe of Government may be truely called a most TyrannicalDomineereing But the reasons of his gloss follows He tells us That this domineering and Tyranny may be the fault of ane ordinary Minister towards his flock and that the Apostle is not here speaking of Church mens carriage towards one another or of their equality or inequality among themselves but of their behaviour towards the people who are called the flock or Gods heritage Ans. This is a strange reason and very hard to comprehend only Tyrannical domineereing must be understood because it relates only to the flock Can there not be a Tyrannical domineering over the Clergy also And because the Apostle forbids to Lord it over the flock therefore he forbids not Dominion over the Clergy The quit contrare conclusion will better follow If the Apostle forbids them to Lord it over the flocks who were subject to them as their spiritual guides therefore a fortiori he much more forbids them to Lord it over their fellow Presbyters who were their equalls in this Spiritual trust and Authority over the flocks And if it be unlawful to play the Domineering Prelat over one poor flock it must be much more unlawfull to Act this Tyranny over some Hundreds of both pastores and flocks So that Ministers or if he will Churchmens carriage towards one another must be here clearly pointed out by a very necessary consequence from the less to the greater and the equality of Ministers in their spiritual Government and Rule by he same topick strongly inferred from this place It strange that the Apostle should discharge to Lord it over the flocks and yer allow a Lordship over both Clergy and flocks But another wonder is how he comes to excludMinisters from that tittle of Gods heritage which his party from whom our Informer here proves a separatist do often make peculiar unto Church Rulers one would thinke that they should have a special Interest and share in that which grounds this denomination Are they not the Lords purchase as well as the people Act. 20. Nay they are in a singular manner such and Christs glorie Are they not such as he will never cast off and alienat Psal. 94 14. They are the starrs which Christ holds in his right hand nay as being singularly dedicat to him they are singularly his as the Levits had the Lord for their Inheritance in a speciall way So they were singularly his set aparte for him beyond all the rest of the tribes And are not Ministers taken from among the people for his Priests and Levits And called therefore men of God stewards of God Ministers Servants Ambassadoures of Christ because of their singular relation to him And as this is a strong disswasive from Lording over the people that they are Gods heritage who therefore most not be the servants of meâ—… So upon the ground of Ministers speciall interest in this denomination the Apostles argument as to them is the more forcible Againe since he so expresly forbids any of these Pastoures to Lord it over Gods Heritage enjoyning them a humble exemplary Ministery and far less to exercise a Lordly Rule over one another he establishes by clear consequence as I hinted ane equality among them in their pastoral official power and authority Withall the Apostle speaking to them indefinitely in this precept without the least exception and reserve as to any one of them and making their episcopal inspection relate to the
flock as this man himself pleads both these grounds hold out their equality among themselves and inferrs a discharge of inequality This Informers likewayes would remarke that the Spirit of God here commands Presbyters to act the Bishopes thus indentifying the Bishop and Prisbyter but without Lording it over Gods heritage the prohibition not to Lord it is remarkably joyned with the command to Act the Bishop And referring their office to the flock he must confess the Apostle acknowledged no Bishops whose inspection was over Pastours themselves Thus we see hisanswer to the Argument against Prelacy from this Text is contrare unto the scope and sense of the Words yea and inconsistent with it self CHAP. X. The Informers answers to our Argument from Act. 20. and from Tit. 1 5 7. Philip. 1 1. Ephes. 4 11. For the identitie of Bishop Presbyter win nowed the insufficiencie and inconsistencie thereof together with his begging of the question discovered and these texts at some length improven against him THE Doubter in the nixt place objects That in the new Testament Bishop and Presbyter signifie one and the same office bearer that in Act. 20 the elders in the 17. v. are called Bishops in the 28. v. So in Tit. 1 5 7. And therefor Bishop and elder are the same in Scriptur and the word elder signifies no more then a Minister of a particular Congregation Heer he touches a parte but not the strength of our argument from these texts We argue not meerly from the Samenes of the Names but the identitie of all the essentiales of the office Duties and Qualifications of the office bearer expressed by these names when applyed to ane ordinarie office bearer Particularly f. om Act. 20. We draw forth these weapons 1. The Apostle speaking to the elders tells them that the holy ghost had made them Bishopes over the flock shewing that the Scriptur Bishop set up by the holy ghost is the Minister or elder who feeds and rules over the flock 2. The Apostle gives them not only the Name of Bishop but also the thing commanding these elders or Ministers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which takes in all the power of order and jurisdiction and whatever the Diocesian Bishop may pretend unto 3. Which is very remarbable he gives this Charge so these elders befor Timothy who was now present with the Apostle and after the first Epistle was written to him for it was writtin when Paul was at Macedonia and after this Paul haveing Timothy with him came to Miletum and gave the elders of Ephesus this charge Finallie This was Pauls last charge to them for they were never to see his face more So that we have here a pattern of the mould of the Gospel-Church in relation to Government as this great Apostle of the Gentiles left it and consequentlie as all the rest left it which is convinceingly apparent by comparing this with the parallel 1 Pet. 5. compared with 2 Pet. 1 14. Hence we exterminat the Diocefian Prelat thus 1. The Holy Ghosts Bishops were Ministers which he set up to feed and rule the flock immediatly These and these only the Apostle and the Apostolick Church knew therefore he dissownes the Prelat who pretends to be set over some hundreds of Pastoures and flocks and is bound to feed no flocke himself 2. These who watch over the flocks immediatly and only have all the Episcopal power both the key of doctrine and Government committed to them by the holy Ghost Therefore the Diocesian Prelat taking and arrogating to himself the sole power of ordination and jurisdiction and leaving Presbyters nothing but the Doctrinal key as his deputies while he himself preaches to no flock is ane Antiscriptural Sacrilegious robber 3. The elders or Pastoures of Ephesus got all Episcopal authority as to order and jurisdiction committed to them by Paul as the Holy ghosts Bishops the highest ordinarie officers of that Church in the presence of Timothie without the least hint of any interest that Timothie had in or over them as their Bishope or Overseer therein or the least hint of any direction anent their dutie to Timothie as in that Capacitie and this after he had gotten all his directions in the 1. Epistle written to him And therefore Timothie was never set up as a Diocesian Prelat over that Church as this Informer would perswade and the inspection which he is supposed to have in that Epistle was occasional transient and extraordinarie and by conseguence layes no ground for Prelacie Finallie Paules directions here were his last and farewel directions therefore this Church was to continue thus governed by these elders or Bishops in common and the Prelatists Plea that the Apostles set up Presbyters at first keeping the reyns of Government in their own hands till towardes the end of their life and then sett up Prelats over these Presbyters is here convict of falshood since neither Paul nor Peter the great Apostle of the Gentiles or the great Apostle of the Circumcision doe in the least hint any such Super-institution but both of them in their last directions to the Churches commit the wholl power both of order and jurisdiction to the Pastoures of the flocks in common as the only Bishops set up by the Holy Ghost From 1 Tim. 1 5 7. The great Argument is not only from the promiscuouse use of the Name Bishop Presbyter but from the forme and mould of the Apostles reasoning which inferres not onely the identitie of names but of the office also For the Apostle shewing Titus how the elders are to be qualified gives this reasone for a Bishop must he blameles This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or causal For expressing the knot and connexion of the Apostles argument or reason doth clearly Import that the office expressed by both these words is one and the same for there is neither sound matter or forme in such reasoning as this Presbiters must be so and so qualified because a Bishop of a Superior order and degree must be so qualified So that from hence it is evident that the elder is the Bishop vice versa and that no higher Bishopes were by the Apostles constitut in the Churches Here then as in the preceeding text we have not only Bishops and elders getting the same designation by the Holyghost who knew best the nature of the things themselves and how to express himself thereanent but likewayes the same qualifications work and office and so the office is supposed to be every way one and the same Now let us hear what he sayes to the argument He grants that the two words oftentimes doe point out one and the same officer but denyes that the officer meaned by these words is never understood above the degree of ane ordinarie Minister Or that the word Presbiter or elder signifies only the Minister of a single Congregation no more The insufficiencie and prevarication of which answer euidently appears
in the parallels 1. Cor. 12 28. Rom. 12 6 7 8 Is this That the Holy Ghost therein describing purposly the various kindes of Church officers and speaking of the office of the pastour makes no distinction of a higher and lower pastour nor gives the least hint of either Name or thing of a diocesian prelat although both ordinary and extraordinary officers be enumerat even the ruleing elder and the deacone from which silence of the Scriptur as to this imaginarie Bishop we conclud him to be no plant of the heavenly fathers planting by the same reason that our divines conclude the pope to be such To this our Informer answers 1. That it is ill reasoning that because such ane officer is not in such a particular place or enumeration that therefor he is no where to be found in scripture for how prove we that the Apostle intended in that place a cempleat enumeration Ans he is guilty of a palpable forgerie here whillmaking his Doubter instance in this place only as if we held that there is here a full enumeration wheras he cannot but know that presbyterians in this argument against prelats as also protestants in opposition to the papacie doe together with this passage joyn the parallels 1. Cor. 12 28. Rom. 12 16. In which places collated there is found a compleat enumeration of all Church officers ordinary or extraordinary and adiscoverie of their duties and gifts who are ordinary officers even of the very Deacon Lykwayes we take in with these Texts the several descriptions of ordinary officers and particularly of the Bishop his gifts and duties found in any other places of the new Testamament And since this Informer cannot deny the Apostles or rather the Spirit of God his intention of a full enumeration in these places Collated Such a full Catalogue of Church-officers being therein found our argument from the Scriptures utter silence of the Diocesian prelat in all these places stands firme by his own Confession until he shall disprove this silence and prove the Contrary 2. Wee might tell him also that upon his own ground even the Silence of this Text as to the Prelat will prove our point for it being upon the one hand the Apostles scop to enumerat the most illustrous excellent gifts and offices given by Christ to the Church for her grouth and edification as his royal Mediatorie Donations upon his ascention into heaven and upon the other hand the Apostle descending as low in his enumeration as the Pastor and teacher whom this man holds to be officers inferiour to the Diocesian Prelat Certainely upon both these grounds he would have mentioned him in order to this scope had such ane officer been allowed or apappointed And as for this Text it is enough if we prove that the Apostle intended therein though not a compleat enumeration of all yet of the most excellent functions and officers given by Christ to his Church amongst which the Diocesian Bishops office hath the prime place in this mans Judgement How then I pray can he be here ommitted and ane inferior officer named His 2d Answer is That Bishops are comprehended under pastoures and teachers Bishops being such though of a Superior degree to ordinary Pastoures Ans. first that Scripture Bishops are comprehended under the pastor and teacher is certan but that the Diocesian should be so is Impossible and by him gratis dictum For. 1. he cannot shew that in these enumerations the Superior officer gets the designation of the inferior now he holds the Diocesian Prelat to be ane office and order Superiour to the Pastor Nixt this were no proper enumeration as he acknowledges there is here of distinct officers offices if they had not all there proper distinct names and designations And since Apostles Evangelists Pastors are proper designations of distinct officers and offices why ought not the Diocesian Bishop to have had his proper epithet and to have come in between the Evangelist and the Pastor for this was his proper Classe as the higher Church officer Againe This answer and shift is the same with that of the Papists to save the pope for they answer our divines Argument from this Text that he is included in the office of the Apostle But as we tell them that according to there account and Character of him he ought to have had a more peculiar designation So we may say to this Informer here Besides may not Patriarches and all the rabble of the popes locusts have this pretended for them that they are included in some of these officers Sure we may in Charity suppose that if a Papist were pleading thus This man would tell him that it were no defence to shape out officers of their own devising then alledge they are included in some of these scripture designations which answer suites his own case Since he cannot make it appear that the Diocesian Bishop is appointed in Scripture And we have proved his office to be contrary unto it Lastly Hetels us That if we will have here ane perfect enumeration of all Church officers we must comprehend ruleing elders and deacons in some of these words and why may not he doe so with Bishops Ans. 1. We need not in order to our scope nor argument from this text alledge either a full enumeration of all officers or goe about to includ elder and Deacon under some of these words It being enough if wee con shew that the most eminent Church officers given for the Churches edification are here enumerat that the enumeration comes the length of ane officer inferior to the Prelat in this mans esteemâ—… down from ane Apostle which renders our Argument from this Text impregnable 2. If we should include the elder and Deacon in one of these words we should but include therein inferiour officers of divine appointment in the designation of Superior which he will acknowledge to be no unusual thing in Scripture But his including the Diocesian Bishop is both the including of a forged anti Scriptural officer of his own deviseing and likewayes if he includ him under the Pastor and teacher ane including and comprehending of a Superiour officer under the designation of ane inferiour both which differences doe cutt the sinnewes of Reason and answer CHAP. XII The Informer offers Scripture warrand for Bishops His Argument from the Government of the Church under the old Testament and from the Apostles superioritie to the seventie disciples examined The first Argument concludes a lawful subordination of Church-offiers in general but reaches no help to the Diocesian Erastian Bishop The second beggs the question in supposing Prelats to succeed the Apostles immediately and Pastoures the seventy disciples and from a Superiority among officers of different kindes groundlesly concludes a superiority among officers of the same kind No Image of our Prelacy in the Iewish-Church-Government or in the Apostles superioritie above other Church-officers The Informer contradicts his fellowpleaders in this cause
to him but also the wholl Episcopal charge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to feed and rule as the Holy Ghosts Bishops set over the same which comprehends both ordination and jurisdiction But what sayes he to this Argument 1 It may be he was not â—…et settled Bishop as Gerard thinks But sure he had all the 〈◊〉 as Bishop which the first Epistle afoords him from which this man derives his Episcopacy and power in ordination and jurisdiction and if for all these â—…ur Informer will grant that he might have been not â—…s yet Bishop but ane Evangelist Then 1. he must acknowledge that all his pleading for his Episcopac in the nixt pages from the power he is supposed 〈◊〉 have in the first epistle is but a beating of the aire an impertinent since it might be Antecedaneous to hâ—… Episcopacie and by the Informers confession he migâ—… have had yet no more Episcopal relation to the Church then any who was never Bishop there Hencâ—… 2. Not being yet Bishop but ane Evangelist still aâ—… Gerard takes him in a traveling posture up and down with the Apostle as also Bishop Hall Downam and Hooker acknowledge him I wonder how this man wil sustean his denyal that he was ane Evangelist in the proper and strict sense such as his was Sure if this his supposition or may be will hold good timothies office as sucâ—… ane Evangelist was to cease in the Church as he expresseth it and Pauls bidding him doe the work of ane Evangelist sufficiently Unbishops him at least pro tunc which notwithstanding we heard him deny 2. He tell us that Irenaeus who lived not long after the Apostles thinks there were Asian Bishops mingled with the elders of Ephesus and with Timothie their Bishop to whom in common Paul made that exhortation comprehending the Bishops under the name of elders as Apostles were sometymes called Ans. We may be much in love with this scripture in the present debate since it forces adversaries upon such simple incoherent shifts First it may be he was not yet made Bishop then least that concession prove too gripping there must be other Bishops of Asia minglcd with these elders and Timothie of necessitie must be now Bishop or hardly well after and their own Bishop and the extraneous ones must be all shuffled up unde the name of elders and exhorted in common a he shifts the argument from Philip. 1. But thâ—… text it self sufficiently discovers the folly of this pooâ—… shift For 1. Paul called the elders from Ephesus anâ—… the elders of the Church there not imaginary elders or Bishops from other places 2. He sent for the elders of the Church in the singular number not of the Churches and so all he sent for had a particular relation to that Church for had there been elders of other Churches there It would have been expressed elders of the Churches If other elders or Bishops of Asia had been there they would have receaved the Scripture denomination of provincial Churches which are expressed in the plural So we read of Churches of Asia Revel 1 II. Churches of Iudea Gal. 1 22. Next This answer still supposes The existence of the diocesian Bishop over Presbyters at that time which is a poor begging of the question Wee prove from this and such like texts that the Bishops of Asia and Ephesus were meer Pastours who had in Common the Epicopal charge over the Church and that the Holy Ghost set up these and none else Infine This is but a meer shift in the Iudgment of Chrysostom Hierom Theodoret and the Current of Interpreters who take these elders for meer Presbyters and is contrare to the Syriack translation which reads it Presbyteros ecclesiae Ephesinae So the Concilium Aquisgravense But now comes his proofe of Timothie and Titus their Episcopacie from these Epistles His first Reason in general is That in these Epistles more fully then any where else in the new Testament Paul gives direction to Timothie and Titus how to carry in ordination and jurisdiction which Two comprehends the Episcopall office Ans. 1. With him there is a possibilitie or may be that forall these directions Timothy and Titus were evangelists still and not yet Bishops and so these directions might be given to them as extraordinary officers who according to him were to cease and consequently though comprehensive of the Episcopal office yet the office might cease with their persons as exercised in that manner and the power of ordination and jurisdiction be deryved to different recipients to be exercised in another maner viz by presbyters in common 2. By what consequence will he infer ane Episcopall authority and inspection from the Apostles prescribing rules to them anent ordination and jurisdiction May not all Ministers be herin directed as well as Timothy and Titus or will his giving directions to them in this poynt infer their sole and singular authority therein Surely not at all in Churches constitute and as for what they did in the frameing and constitution of Churches yet in fieri as to their organick being is not to the purpose 3. We did shew above that the prelats power and their way as to ordination and jurisdiction is in its very nature different from that which either Apostle or Evangilist exercised as being a dominion and arbitrary power yea including in it a civil dominion and derived from the civil Magistrat None of which can be said of any authority which Timothy and Titus are here supposed to have In a word as it is clear that the elders of Ephesus at Paul's last farewell were intrusted with the whole power of ordination and jurisdiction and as the Episcopi were commanded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to feed and rule with out any respect to Timothy which clearly demonstrats that he and consequenly Titus had no Episcopal power of ordination and jurisdiction over these Churches established in their persons by any prescriptions here delivered So it is as evident that the same prescriptions might be delivered to any Moderator of a Synod or vnto a transiently visiting Minister though even in relation to a province which being necessarly to be understod Salvo jure Ecclesiae would import no Episcopall or sole authority and thus the case is here But what were these directions importing this power He instances 1. In the qualifications which they must require in such as were to be ordained-not suddenly to lay on hands which respects ordination next the rules anent government how to rebuke offenders not to receave ane accusation but before two or three witnesses how to deal with heretikes c. Ans. 1. These Apostolik directions in point of Government are good excellent but how doth he prove that the adressing of these directions to Timothie will infer his Sole and single authority in all these so as to seclude Presbyters from their share therein And if he prove not this it will say nothing to evince ane Episcopal authority What if such directions
some ordinary officers were settled could no more prejudge the ordinary power and authority of these officers then the Apostles extraordinary inspection and infallible universal directive power could prejudge the Churches ordinary authority in ordination and jurisdiction The Apostles power which could not be voyded nor expyre whil they were alive being Cumulative unto but not privative of the Churches ordinary power so it is here I would ask our Informer was Pauls apostolick commission to Crete and Ephesus voyded after Bishops were set up there Nay he will not say it But did this Null the Episcopall power of Timothy and Titus over these Churches I trow not Well no more could Timothys extraordinary inspection make voyd the ordinary power of presbyters 4. We told him already that how long soever Timothy and Titus were resident there they were to doe nothing pro imperio and were not to lord it over the presbyters 5. Although elders once ordained have power to ordaine others yet the bene esse did call for the Inspection and direction of such highely gifted and extraordinary officers herein as these were And Moreover in that Infant-state of the Church Apostolick precepts and rules in reference to Church government and the exercise of both the keyes were to be delivered by these extraordinary officers consequently might call for protract their continuanc therein even after ordinary officers were ordained Infine He cannot deny but that the Apostle recalled both Timothy and Titus from these places to the further prosecution of their employment in other Churches and that their transient imployment therein is held out after their return from Ephesus and Cret as likwayes their occasionall employment in both these places which will in so farr voyd their commission in relation to them as clearly to refuâ—… the supposed episcopal ordinary charge which he alledges they exercised Next from the Authores of jus divinum Minist evangel concluding against the peoples power of ordination upon Timothy and Titus being left at these places to ordaine elders The Informer inferrs against them thus why was Timothy or Titus left to ordaine elders after some were ordained by Paul If Ministers so ordained could ordaine the rest and after some were ardained by Timothy and Titus they were left still upon that imployment I answer his inference touches not these Reverend authors in the least The ordaineing of elders in relation to the beue esse even after some elders were there and the furder directing and compleating of these Churches in their members and officers did require ane Evangelistick inspection though the ordinarie power of ordaineing remained with the ordinary elders and Church officers as the scripture doth clearly hold out Paul haveing after committed to the elders of this Church of Ephesus the whol power of government But the scripture gives not the least hint of the peoples power to ordaine but attributs this still to Church officers as proper to them So that this Inference stands good in the generall though some were converted to Christianity there yet they could not ordaine officers but Church officers were sent upon that Imployment ergo Church officers must ordaine and not the people but the speciall inference will not hold ergo Biohops must only ordaine for the reasons already given no more then from Paules ordaining the first elders it will follow ergo Paul or ane Apostle only must ordaine which is a Consequence our Informer dare not admitt else he will contradict himself It is a good consequence Paul a Church officer preached and baptized ergo none but Church officers must preach and baptize but ergo none but ane Apostle must preach and baptize is bad logick So his inference is neither logicall nor theological His 3d. Reason to prove Timothy a Bishop is taken from Pauls solemne Charge 1. Tim. 6. 13. to keep what he had commanded him till the appearing of Iesus Christ. That presbyterians particularly jus divinum Minist pag. 74. hold these Directions to be for all ages of the Church making them paralleel with Matth. 28. 20. anent Christs promised presence to the end and 1 Tim. 5. 7 21. Anent Pauls Charge to observe these things Whence he concludes that they were to have successors in their office and were not extraordinary officers since these divines say page 160. That Apostolick examples in things necessary for the good of the Church and which cary a perpetuall equiry and reason in them have the force of a rule and the Apostles setting Timothy and Titus over these Churches is ane example Apostolick for the good of the Church and hath a perpetuall reason and equitie in it Ans. 1. Wee have made it appear that no directions given to Timothy will amount to demonstrat any episcopall dominion over this Church and that he had no sole or arbitrary power either in ordination or jurisdiction consequently that the charge of keeping that which was commanded him will Import inferr no keeping of ane Episcopall charge 2. Wee have also shewed what a bad consequence it is to argue from the perpetual use of precepts or directions given to extraordinary officers in relation to extraordinary acts towards the Churches imitating of these acts and retaineing these expired functions which is palpably a non-sequitur as this man can not deny else he will swallow horrid absurdities Every thing which is for our constant use and Improvement is not likwayes for our Imitation Againe 3. I would ask this Informer if the Command 1. Tim. 6. 13. joyned with the promise Matth. 28. 20. Will not reach and include every peece of the Apostolik and evangelistik office Sure he cannot deny this and yet he acknowledges there were severall peeces of their work temporary and expyred Will he dare to say that what the apostle commanded Timothy in this Epistle was confined within Ephesus or reached him only as oversieing that Church and not in relation to his Evangilistick office throw all the Churches and that the promise Matth. 28. did not reach the most extraordinary Apostolick Acts So that himself must distinguish unless he be inconsistent with himself betwixt what is moral and extraordinary in this command and charge and accordingly reached by the promise 4. His citation from the Ius divin Minist c Cuts the throate of his cause for argueing thus against privat persons intrudeing into the ministry That the scripture layes down rules for calling men to that office they instance in the qualifications of the person Citeing 1. Tim. 3. 2 3. anent the properties of the scripture Bishop or presbyter Then they add That the Scripture directs as to the maner of his calling viz who are to ordaine how hee is to be ordained citeing 1. Tim. 4. 14. viz that the presbytery is to ordaine and ordaine by the laying on of hands adding that these directions are for all ages and citeing â—…1 Tim. 6 13 14. Now if these perpetuall directions for all ages be touching no other Bishops but
affectation of primacy began in the Apostles owne time and therefore we need not wonder that it spread shortly thereafter Ierome tells us that this change was Paulatim by degrees and upon specious pretences of order and union and therefore it is no wonder that this monster in its nature and dreadfull effects was not seen at first His 4t Reason is That Ierom makes this change to have been for remedy of Schism and it is absurd to say that the Government of the Apostles was lyable to this evil But this inconvenience is salved if we say that the Apostles for preventing Schisme which parity breeds set up Bishops over Presbyters Ans. 1. To begin at his last part he eschews not this inconvenienc himself for he makes the Apostles to have Governed the first Curches Episcopaly keeping the Episcopall reyns of Government stil in their owne hand in Ieroms sense till their absene and Schism procured that change which Ierom speaks of So that with him the root of Schism was sown in that Church which they Governed Episcopally the Presbyters with him ab initio yea first or last not haveing a power of ordination and jurisdiction and he maks jerome to reflect upon the Apostles as if they had bettered Christs appointment as to Government I pray him how grew up the Corinth Scism while Paul acted the Bishop over that Church as he and the rest of hisparty doe plead The men of his way say that the Apostles keept the reyns of Government in their own hand until they were about to die before wich time there were schimes in their Churches Did not the Apostles foresee this and if the Apostolick Episcapacy was by lyable to schismes much more that of their substituts 2. It is too gross ane Inferenc to say that Because Ierome holdes that for preventing schismes which were at that time the Government was changed therefore Ierome charges it upon the Apostles Government he may as well say that a mans asserting Corruptions to be in the Church will infer his imputing them to the ordinances Was there nor discord among the disciples under Christs own immediat Government but did that reflect upon his Holy Government that this recorded Did not Paul and Barnabas divid part asunder but did Luke in relating this Charge it upon the holy Apostolick Government 3. The absurd reflexion upon the Apostles Government which he speaks of lyes upon his party and these who first brought in and now after its evil effects are discovered uphold this hierarchy which is so crosse to the Apostolick parity Ierom sayes they brought in this imparity for remedy of schisme but leaves the charge of reflecting upon the Apostolick government upon the Authores of this innovation and upon its promoters still it mustly His 5t Reason is That Ierom in his writtings derives Episcopacy as high as from the Apostles making Iames Bishop of Ierusalem Titus of Crete Mark of Alexandria and Bishops Presbyters and Deacons to be that which Aaron and the levites were in the old Testament Then he adds that if we make him contradict himself it must be with advantage to Bishops Ans. Wee have heard already that it is past doubt with many godly learned that the Fathers used the terme Bishop in a various and general sense and spoke of the Apostles and of extraordinary officers after the mode and custome of their own times wherein these offices and designations were prevalent It is this Informer who puts a contradiction upon Ierome while he maks him assert Episcopacy to be set up by the Apostles upon occasion of the Corinth Schism in contradiction to his Scriptur proofes of the parity of Bishop and Presbyter from the Apostles doctrine and brings him in here as asserting the Apostles to have been formaly Bishops from the begining Wheras our answer hath none of these inconveniences and tho it were granted that it is the true Ierome who asserts this of the Apostlés which we put this Informer to prove yet we accommodat this with his other doctrine by what is said of the aequivocall sense of the word Aaron and the Levits authority might in Ieroms judgement be as to Church government in general derived in the nâ—…w Testament and also as to a distinction of Church officers therein But if he should alledge that Ierom assimilats here the one government and the other he will mak him plead for a gospell Aaron and pope In a word Ieroms judgement as to the divine right of Presbyterian parity being so clear and by him founded upon the Apostles writings ought to preponderat any other general or ambiguous expressions anent Bishops and as a rule to expound the same in the sense most suitable unto this his judgement especialy since the Fathers usage of speech as to Bishops is thus general and ambiguous as is said But the Doubter objects to purpose That Ierom letts the Bishops know that they have their power more by Custom then by divine right To this the Informer repones his recocted crambe againe viz Ierom speaks of the power which Bishops in his time were invested with beyond the first Bishops And that Ierom in that same Epistle expones Consuetudo or Custom by Apostolical tradition That if we understand him of Consuetudo or custom after the Apostles this will fastten upon him a contradiction That he sayes of the first Bishops who governed by commoune Council with the Presbyters that they differed onely from them in ordination but of these in his owne time ad unum omnis cura delata the wole charge was put upon one Ans. As for this conceit of Ieromes distinguishing here onely Bishops of his own time from these of the Apostles time we have confuted it already and shown its absurdity and that it is most crosse to Ieroms scope and words who proves a compleat parity among Ministers and ane identity of Bishop and Presbyter in Name and thing all alongst the Apostles times and writings even to Iohn the surviver of all the Apostles So that it is most absurd to fancy him to speak of Bishops in the Apostles timet The Informer offers but a gross distortion of his words for he sayes of the Bishop who differed only in ordination from Presbyters quid facit what doth the Bishop except ordination c in the present time but of these who have all the Care he sayes Paulatim ad unum cura delata the wholl care was put upon one in the preterit time pointing out these who came in upon that schism which with the Informer was in the Apostles time The objection tells him that Ierom applyes the Bishops mould whom this man calls first Bishops to his owne time when he sayes what doth the Bishop except ordination c And haveing proved Bishopes and Presbyters to be all one he sayes Sciant that is let the present Bishops know that they have their power more by Custom then divine appointment 2. As for Ieroms expounding Consuetudo or Custome by
gave his Disciples charge that they should not affect superiority one over another or princely power over Gods heritagâ—… and puts them to prove that the office of the Ministry may in ordination be divided or that there are more orders of the Ministry then one which our Informer still begs a supposition of viz. Bishop or Presbyter or more officers in the Church then Elders and Deacons appointed by Christ or his Apostles by their apostolick authority That the Presbyter in whom are required the same qualifications to whom is to be yeelded the same obedience subjection andrespect who recives the same ordination and is charged with the same duty and invested with the same power of feeding and governing the Church of God with the Bishop and none other is an order distinct from and subject to the Bishop to be ruled by him and not to exercise his office but by the Bishops licence and that the Presbyter must swear obedience to the Bishop as his ordinary Which are the grand postulata and topicks of all this mans reasoning in point of prelacy The autitheses of which tenets we see Mr Crofton most evidently maintaines as the sense of the Covenant in point of episcopacy he further describes pag 80. and 81. the prelacy covenanted against and anent which he challengeth these Masters proof of a jus divinum to be such wherein one Minister or Bishop doth stand charged with all the congregatious and pastors of a Countie or many Counties making one diâ—…cess who is by office bound to a pastoral correction and government of them that these Bishops may be subject to one Metropolitan Church and Archbishop to whom they shall swear obedience adding that if the Word of God conclude such superiority over the Church in one Kingdom it will conclude a Catholick superiority over the universall Church and advance the Pope as warrantably above the Archbishops as the Archbishops are above the Bishops and the Bishops above the Presbyters these not being differences of kind but degree Adding further that no more is pleaded for Prelats divine or Apostolick right in the Church of England but what is pleaded by Bellarmine the Council of Trent for she Papacie Now from what is said I darre referre it is this Informer himself whither Mr Crofton doth not clearly disowne all the essentialls of our present prelacy and hold it to be abjured in the Covenant the office of our present Bishops and Arch-Bishops being incontravertibly such as he here describes And whither Mr Crofton holds not our prelacy arch-prelacy and metropolitan primacy to stand upon the same basis with the papacy and to be equally with it excentrick to the Scriptures and that he esteems consequently the Bishops and Arch-Bishops which I hope he will not deny to be abjurd in the Covenant to depend as such upon the Pope as a part of his hierarchy Next pag. 81 he sayes that it is not the first sort of episcopall government formerly described wherein all Ministers are invested with equal power and auhority or dignity are all of the same order and governe by common counsel but the specificall prelacy last described which presumes it self to be a Hierarchie So that with Mr Crofton our present prelacie falls within the denomination of the Hierarchy abjured in the solemne league and of the Popes wicked Hierarchie abjured in the nationall Covenant for he tells us in the preceeding page that none can deny that a quantenus ad omne c. He tells them moreover in that same pag. that had he lived in the Churches of Ephesus Antioch Phillippi Creet or the seven Churches of Asia invested with the same ministeriall authority which he then enjoyned he might have stood up a Peer to any Bishops therein so that he esteemed no Bishop there but Presbyters Besides pag. 82. he cites severall writers to prove that the authority and distinction of Episcopall and Archiepiscopall chaires metropolitan primacies owe their institution to the Church of Rome or politick constitutions of Princes He tells us pag. 84. out of Cartwright and Whittaker that the Church in respect of Christ its head not his vicar or superiority of single prelats is a monarchy in respect of the ancients and pastors that governe in common all the Presbytrie with like authority among themselves not a superiority over them it is an Aristocracie and in respect the people are not excluded but have their interest it is a Democracy The inserted parentheses are Mr Croftons and let any judge whither he assert not with these authors a Presbyterian frame of government opposit to diocesian Bishops and Arch-Bishops In his Analepsis in answer to Dr Gauden pag. 2. he charges him as before the Oxford men with an uncertain proposall of the object and the ratio formalis of the Covenant obligation as to prelacy under the general terme of Episcopacie therein also lasâ—…ing our Informer for the same laxness and ambiguity telling them that by good demonstration Bishop and Presbyter have been asserted to be synonimous titles of Church officers and are found to have been so used in the primitive times of the Church and of the Fathers adding that the government of the Church by its Ministers in their severall assemblies with a Moderator Ordinis causa to dispose and regulat what belongs to order is the primitive episcopacie which he grants to the Doctor that the Covenant will not strike against then pag. 3. and 4. he describes the Episcopacy which the Covenant strikes against And pag. 5. summeth it up thus that the Covenant cannot be accomplisht by the removal of Prelats pride c. Whilst the Preeminence prerogative Paternal power and juridicall authority assumed by them as distinct from and above all other Ministers of the gospel as the only immediat successors of the Apostles So our Informer makes them c. are continued What will this Oedipus answer to Croftons assertion Have not our Prelats this preeminence above Presbyters as a distinct order from them and have they not a juridicall authority over them by our law and practise and his pleading too doth not Mr Crofton in terminis assert that the Covenant obligation can never be satisfied untill such be removed are they no more in Church judicatores but Moderators and Chairemen set up Ordinis causa to order the actions of the meeting doth not our law give them a negative voice in the meeting and alloweth Presbyters only to give them advice if their Lordships do judge them prudent and loyall Again wheras the Dr pag. 18. did conclude that the Hierarchy being dead must rise in another qualitie Mr Crofton tells him pag. 6. That if it arise according to the Covenant it must be in the establishment of Congregational Classical Provincial and National Assemblies or Synods of Church officers Communi consilio Presbyterorum this phrase of Jerome he frequentlie useth to debate and determine the affaires of the Church and Exercise all acts of discipline and Ecclesiastick power
emboldned to judge without ground and the person hindred to act in faith or induced to act against it c. So that to assert that the Magistrats command can invalidat these grounds and principles and render the action not sandaâ—…ous which is such otherwise is to give him a Dominion over the conscience and subject it immediatly and absolutly to his Laws which is a principle disowned by all Protestants Moreover the Informer himself defines the offence of the weak brother in things indifferent an emboldning him to sin contrary to his conscience or to judge that we sin when we sin not citing 1 Cor. 8. Rom. 14. Now if the action be upon this ground principle necessarily sinfull in its present circumstances how I pray can the Magistrats command render it not only Lawfull but necessary as he is bold to assert Can the Magistrat by his Law embolden a mans conscience to sin and yet neither the Magistrat sin himself nor the man sin in obeying him Amesius a better Casuist then he will tell him de Consc. lib. 5. cap. 11. Quest. 6. R. 6. that nulla authoritas humana vel tollere potest scandali rationem ab eo quod alias esset scandalum vel peccati rationem a scandalo dato That is no humane authority can take away the nature of scandal from that which otherwise were a scandal or the nature and cause of sin from scandal given And his ground is very considerable which doth confirme what I have now said Nullus enim homo saith he potest vel charitati conscientiis nostris imperare vel periculum scandali dati praestare That is for no man can put imperious commands either upon charity or our consciences or exeem from the hazard of scandal given But now to fortify this raw ignorant assertion as to scandal our Informer brings Act. 15. 28. these necessary things from which words of the councils sentence he drawes ane argument thus that though of themselves they were not necessary but somtimes indifferent yet by the Authority of the council they were made necessary for the good of the Church so he sayes obedience to authority preponderats the not giving offence as the greater duty of the two as divines and Casuists shew and in this case the man who thus obeyes gives no offence but doth duty and if any take it its causeless on his part and occasioned through the brothers weakness so that its scandalum acceptum non datum groundlesly taken but not given and when the Apostle forbids to use our liberty to the offence of the weak he speaks to those who were not determined by Authority Ans. What poor ignorant and incoherent reasoning is this 1. It s a strange sottish or rather popish Assertion that the necessary things Acts. 15. 28. were made so by the councils authority For the text is most express that the Apostles enjoyned this upon weighty scripture-grounds and what seemed good to the holy ghost speaking in the word as well as to them so that the holy ghosts grounds and commands touching the maintaining of love and union in the Church and the great rule of edification and not stumbling the weak Iews were the great and standing Scripture principles upon which this decree was grounded Now to shew how our Informer takes the papists here by the hand in this glosse let us hear Calvine upon the place praeter haec necessaria Hujus vocis praetextu superbe triumphant Papistae quasi hominibus liceat ferre leges quae necessitatem conscientiis imponant quia quod deccrnunt Apostoli necessario servandum esse pronuntiant i. e. the Papists triumph proudly upon pretext of â—…his this place as if men might make Laws imposing a necessity upon Consciences because what the Apostles decree they affirme must be necessarly kept Then he adds atqui expedita c. But the Answer is easy to such a foolish cavil so he censures our New Casuist and his fellowes in this point for this necessity was no longer vigent then there was hazard of dissolving union so to speak properly it was an accidental or extrinsick necessity which had place not in the thing it self but in guarding of offence which saith he is evident in the speedy laying aside of this decree Then he tells us that when the contention ceased Paul shewes that nothing is unclean and again establishes this liberty Rom. 14 14. And commands to eat freely what ever is sold. Adding that the papists in vain do snatch an occasion to bind consciences from this word and to conclude the Churches power to statute any thing beside the word of God Telling us further that from the word of God the Council drew this ground of exercising charity in matters indifferent Then saith he in summa the summ is if charity be the bond of perfection and the end of the Law if Gods command be that the faithfull study mutual unity and concord and that every one please his nighbour to edification none is so rude who may not perceive that what the Apostles here commanded is containd in the word of God And at the close he tells us Apostolâ—…s ex verbi Dei sinibus minime egredi That the Apostles would not step beyond the limits of the word of God But 2. This mans Babylonish tongue still wounds himself as well as the truth for 1. he acknowlegeth that what the Apostles here decreed was for the Good of the Church which if he understand any thing he must needs take it according to the grounds laid down in this disquisition specially that which the Apostle James proposes immediatly before his and the rest of ths Apostlee decision vers 21. viz. that Moses had in every city them that teach him being read every Sabath day So that it was needfull at that time upon the grounds of charity union and aedification to beat with the weak Jews in abstaining from these things discharged by Gods Law till the ceremonies were honourably buryed Hence it followes clearly that this abstinence was made necessary upon these weighty grounds at this time and not by the authority of the council only Neither was the matter enjoynd of a thing indifferent made necessary by their determination but upon these grounds and for the great end of the Churches good which he mentions this abstinence was at this time and in this case necessary And by the Apostles declared to be so upon divine warrand for what else will he make of that expression It seemed good to the Holy ghost Again Paul and the other Apostles had no power but to edification nor any dominion over the faith of Gods people and so acted nothing here pro arbitrio or imperio So that their sentence was only a declarator of Gods mindeanent that which was antecedaneously to their decree hic nnnc a necessary duty although we deny not that the Apostles decision was to have its own weight in determining the Churches obedience 2. He brings
shall this world become if these mens faith-banishing principles be once admitted Thirdly to evince that our Prelats puppets and new pleaders are Babeâ—… true brood and builders thou mayest see how sweetly they joyn with the Papists in their glosses upon these Scirptures pleaded against them Whenc it is evident even to a demonstrative certainty that the cause of popry and prelacy are of ane inseparable affinity and stand or fall together If this mans glosses whereby he shifts off our Scripture Arguments striking at the Bishops mitre be once admitted the popes triple crown is equally shielded against the weapons of all Protestants Our learn'd Protestant divines in confuting the popish evasions do so manage their dispute as if they were directly pleading against this Informer in defending our Prelacy And who heares his glossings pleadings and answers would imagine that by some Metempsuchosis Bellarmine or Eccius were now acting the Informer to proselyt the Presbyterians to our Prelacy or a papacy rather Besides 't is clear he embarques with the Papists in his endeavour to bring in antiquity and the Churches practice as the infallible comment upon the Scripture in the Episcopall debate consequently in all debats in Theology Nay we must measure the Temple and the Altar mould our Arguments in this point of truth by Scripture standard but for the utter court of Antiquity wee leave it out for it s given to the Gentiles It s many soul principles and practices will not be gotten within the Holy Scripture verge This man in his Scripture pleadings is very sparing for a few pages measure will do it But for Antiquity ware he mets us out large and full to the great part of all the book and in this he deals honestly giving the courser stuff the larger yard In fine thou may see these men discovered beyond all their hiding pretences of love peace and unity their large spacious charity extended to the dimensions of a Metropolitans pallace hath fine entertaining rooms for Papists Quakers Arminians c. but the poor Presbyterians will scarce get such a room in it as Bishop Bonners colehouse wherein he lodged the martyrs they cry out one Presbyterian Ministers as refusing all Christian fellowship with them in worship but when shall we see them open their pulpits to our Ministers after they have banish'd them from their own flocks They viliâ—… all our differences unto meere punctilioes yet they contend about them tanquam pro aris focis and had rather all Presbyterians were harassed and persecuted even to a consuming desolation then one fringe of their Garments As Bishop Lighton call'd the points debated were cut off and let go They declame zealously in their pulpits and Pamphlets against sanguinary Principles How can these cruell men say they looke up to the God of love But now after they have drunk pretty largely for many years of Presbyterian blood and are gaping for more as fast as the bloody whore of Rome who in a great measure influences them these devout Burrio's can wipe their mouths and pretend they have peace offerings with them Mistery Babylon Mystery Prelacy What ane abysse of deceit is here In the third place thou may see that the cause wee contend for as it hath the first and pure Scripture Antiquity so the next ensuing Antiquity also and the patrociny of the purer ages and the auspiciously Harmonious consent of reformed Churches and divines So that our present Testimony is the same with that of the witnesses against the beast and our adversaries stand arranged under Antichrists banner in the whole series at least complex farrago of their principles A Diocesian Erastian Prelacy underprop't by blood and Perjury headed by a civill papacy embracing in its bosome all foul errours is a hideous Monster a bowing wall a tottering sence and lookes in face and feature so unlike to Christs bride held out and pourtrayed in Scripture and once gloriously shining in this land that no disciple of Christ no friend of the Bridegroom can mistake the one for the other So that our adversaries charge of novell heterodoxy is a new minted calumny a frighting buk bear and scar-cnow fit to fright children in knowledge to be the derision of the knowing and for nothing else Fourthly thou hast here set before thee a looking glasse representing our sin and punishment in these later dayes Wee have not suitably emproven a faithfull Ministry once our Churches crown and glory now that crown is falling apace how many stars hath the dragon cast from heaven to earth Wee have not not studied personall reformation while publick Nationall reformation was owned therefore the holy Jealous God hath given us up to an avowed disouning of that reformation Wee endeavoured not while Gods candle shin'd upon our tabernacle to get our case discovered and search'd our hearts sprinkled from an evill Conscience therefore most of us are given up to Conscience Wasting sins We have not drawn with joy from our wells of salvation while they were open and running in a plenty of powerfull pure ordinances now God hath suffered Philistines to stop these Wells and while wee endeavour to dig them again such are the counter endeavours of this man and his fellowes by their pleading and practices that they are called Ezek and Sitna strife and contention Wee are like to dig and strive long ere wee get the well called Rehoboth and faithfull Ambassadours of Christ shall find their old rooms again in the house of God Wee â—…ave not keept up a due impression of the 〈◊〉 â—…lidging force of our National solemne Covenants with God who of us have endeavoured to perform our vowes to God therein Therefore God hath given most of us up to a palpable disowning and shamelesse renunciation and abjuration of these great and sacred Oaths Wee hid our selves from discoveries of our practical breaches and many whorish departings from God pointed at by our faithfull Seers now he hath given us up to a legall avowed departing The accursed thing which was before secretly with us is now pleaded for disputed for by pretended Seers and wathmen even the remnanm have dealt treacherously with God therefore he hath given them up to treacherous dealers who have dealt very treacherously with them Wee were wearied of reformation wearied of God and said to our faithfull seers see not prophecy not right things but deceits get you out of the way cause the holy one of Israel to cease from before us Ourwhorish hearts lusted after a sinfull liberty and Egypts flesh-pots neither were wee throughly â—…ged from our old sins our iniquities of 〈◊〉 Therefore God hath answered us 〈◊〉 cording to the Idols of our heart anâ—… hath said to us after wee have set up ouâ—… Calves go to Bethel transgresse at Giâ—… gall c. He hath given us our desire and sent leannesse into our soul. Our noble Vine because so dreadfully degenerat is now whithered and wasted plukt up in fury planted in the wildernesse
exercise ane extraordinary unfixed ministery towards all the Churches planted and to be planted 3. In setting up up no such ordinare officers to succeed them in this so necessarie a work but committing the wholl governement to meer presbyters as is said 4. In ommiting in all their rules prescriptions anent Church government the offices and officers therof the least intimation of this officer and giving no rules for either the qualifications or ordination of any higher officer then a meer presbyter 5. In express dischargeing of Lordly dominion preheminence among ordinary Church officers Now if this be not a debasing of and hie reflection upon these eminent extraordinary Church officers both to make them carry ane office contrare and inferior unto and inconsistent with ther holy functions intrusted to them by the Lord and likewayes in their practice to contradict their doctrin in relation to Church government yea and in both their Doctrin and practice to contradict crosse the Lords great commission and instructions If this be not I say a horrid reflection upon their faithfullnes Let any judge CHAP. IV. The diocesian Prelats office taks away the peoples right to Call there Pastor This right proved from Scriptur and divine Reason It excludes the office of the Ruleing elder Some Cheiff exceptions of the prelatick party to that 1. Tim. 5. 17. Ansuered IN the 9â—… place The Episcopal government is in this contrare unto the word In that it cutts off Congtegations from all interest and right in Calling there Pastor For in this government the Ministers mission Call Ordination and Relation to such a people over whom he is to officiat flowes all from the Prelat The Congregationall eldership have not the Least interestin it Hence this power of calling Pastores was ranversed by our Parliament when prelacie was set up and the old popish Custome of patronages was restored The Prelat sends a man to the poor people as their Minister whom possibly they never sawe in the face Now this is contrare both to Scriptur and reason contrare to the practice of the apostolick Church For 1. Even the deacons were looked out and chosen by the people Act. 6. 3. That the Apostles might ordaine and lay their hands upon them and install them in their office with a publick blessing And if the people were to have so great ane Interest in choosing these men though even the Apostles who had infallible knouledge of qualifications were present to ordaine them that this trust of disburseing their Almes or charitie might be committed to non but upon their consent choyce Ergo a fortiori People have a far greater Interest as to their Consent and choyce of the man To whom they are to Intrust their Soules conduct unto another world which is of infinit more worth then all the Earthes treasures And while the are no such infalible discerners of fitt persons to officiat as the Apostles were If the Apostles would not set apart men for this meanest employment without the Peoples-Consent looking them out How absurd is it that the highest ordinary officer the Pastor should be sent to officiat in that eminent office with out ther knowledge or Consent 2 Wee find the chooseing and sending out of Church officers in this hie ministeriall employment To have been upon the peoples consent and choyce for Act. 14. The Elders or Ministers who were ordained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Church by Church were thus ordained and sett apart to their office Compared with Tit. I. 5. Berause not to stand here upon the import of the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which imports a hand suffrage and consent of the people as shale be made good upon the Third Dialogue and the exceptions of this pamphleter upon that passage examined this is clear that this ordination was to be performed in the Church Ergo of necessity with the peoples Consent and choice And Nixt If the Apostles would not ordaine the Deacons but after this manner much lesse Ministers unto such a weighty employment since in ther faithfullnes the people are as is said infinitly more concerned Besydes the very Intimation and litte of the men out of whom a Successor to the Apostleshipe in the place of Judas was by God immediatly to be chosen was with the peoples Consent Therfor much more ought this to be in the ordination and admission of ane ordinary officer whose call is mediat and ordinarie 3. The Scripture doeth clearly hold forth a congregational Church juridical eldership representing that Church Which besyes many other reasons addâ—…cible and accordingly pleaded by our writâ—…ers is evident in this That as the Scripture makes mention of greater Churches such as that of Corinth Jerusalem c Who were certanly presbyterial because 〈◊〉 they are found thogh consisting of many officers and Rulers and of lesser Societies yet to be all poynted cut as one Church which must needs Import a Classicall or presbiterial unitie of these lesseSocieties So the Spirit of God doth alsoâ—…all these lesser Societies Churches in the plural Let the Woman beep Silence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Churches 1. Cor. 14. 34. Which must needs Import the Single Congregations of that one Church of Corinth And moreover through thes Churches Rulers Elders Gouvernours were sett and established 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Church by Church that is throw all particular Churches Act. 14. 23. With Tit. I. 5. For if the Church is found to have had both ruleing and teaching Elders Rom. 12. 8. 1. Cor 12. 28. 1. Tim. 5. 17. And upon the other hand if these lesser Societies are called Churches It certanly followes that they had ane eldership rule in them If ane eldership and rulers be allowed to rule and represent the Congregation in matters Ecclesiasticall then by necessary consequence it followes that the Call of the Pastor and Chieff elder and his choice as most suteable to their condition must fall within the compasse ofther Spiritual authority Finally the denying of this unto Congregations the Episcopal arbitrarie obtruding of Ministers upon them without their call and consent is in two great points contrare unto divine Reason 1. Unto that spiritual and near relation which is betwixt a Minister and his flock which we will find this pamphleter after plead which is certainly marriage like and very straite And there being many peculiarduties which they owe unto him beside others Ministers all flowing from this relation particularly a special reverence obedience and subjection These must certanely suppose a voluntarie consent and call and cannot be bottomed upon the meer will and pleasure of another which cannot make up this relation 2 This denying of the peoples right to call their Pastor is contrare unto that Iudgment of discretion that spiritual discerning and trying of the Spirits which is allowed yea enjoyned to the people of God If in any thing a spiritual discerning must take place surely in
this especially to whom a people doe intrust their soules direction and guidance If in any thing a Christian must Act in Faith and not give up his perswasion to ane implicit conduct and thus become a servant of men sure it must be in a mater ofso great weight as this is If Christs sheep have this for their Character that they knowe the voice of the trew Shepherd from the voice of the hyreling and stranger from whom they will flie Joh. 10 4 5. Sure their knowlege and consent must interveen in order to their acceptance of and subjecton to their Shepherd If they must not belive every Spirit buttry the Spirits sure this caution and tryal must be especially allowed in this case that they admitt not a false Prophet instead of a trew So then the Episcopal Government is in this as in other pointes chargeable with antichristian and anti-scriptural tyrannie over Christs flockes 10. The Episcopal Government is in this contrare unto the Word of God viz. In denying and cutting off from his administration and the totall laying asyde of a singularely usefull Church officer appointed by Christ in his House viz the ruleing elder That Government which denies and layes aside any of the great Master of the vine yeard his servants and officers whom he hath authorized and appointed must needs be highly derogatorie to his glory and contrare to his word But such is Prelacie The Prelats are like that sloathfull wicked servant who smites and beats away there fellow-servants while they eat and drink with the drunken That Prelats disoun and exclude this officer is evident both from their principles and practise They all deny the divine warrand of this Church officer And where Prelacy is established he is excluded from Presbyteries and Synodes and upon the mater also from the congregation For they deny and exclude all decisive suffrage there and take away all Authority of congregational elderships as we seen Now that this ruleing elder distinct from both the preaching Presbyter and Deacon Is appointed by God our Divines have made good from severall Scriptur grounds Such as 1. From Rom. 12 6 7. Where among severall other Church officers which the Apostle doth enumerat there is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or he that ruleth Here is ane ordinary Ruler distinct from all other Rulers and Church officers the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Rule and authoritative power Againe he is ranked among ordinarie Officers and so must needs be ane ordinary standing officer yet stands distinguished from other ordinary officers haveing both a distinct name from all the rest likewayes a distinct worke as being diversified from the teacher the exhorter and the giver And moreover a peculiar direction as have likewise all the rest So that from the circumstances of this place the divine right of this officer is clearly demonstrate Nixt That passage is pertinently improven for this purpose 1 Cor. 12 28. Where we read of helps Governments under distinct paragraphes clearly pointing out ordinary Governing Church officers distinct from the elders that preach and the Deacon and all other Church Governoures whatsoever They cannot be Governoures in the General for what doth this among a particula enumeration of officers These are distinct from helps distinct from the teaching elder for he is already mentioned in this same vers So here is a Rule and Government distinct from all governoures either civil or ecclesiastick except this ruleing elder yet set by God in the Church under the new Testament But the third and most pregnant passage from which our divines doe demonstrat the divine right of this Church officer is that of the 1 Tim. 5 17. Let the elders that rule well be counted worthy of double honour especially they who labour in the word and Doctrine Here is a ruleing Church officer distinct from the preaching elder For here is a general elders Nixt we have two distinct branches of these elders viz the ruleing elder and the elder that both rules and laboures in the word and Doctrine in the word as the Pastor In the Doctrine as the teacher Again they are diversified in two distinct participles and epithets ruling is made the marke and characterick of the one viz Ruling only And both Ruleing and teaching is made the marke of the other whereby they are distinguished in their nature and office But in the 3d. place the forementioned distinction eminently appears in the discretive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 especially which is set betwixt these two kynds of elders intimating that as there were some of these ruling elders who did labour in the word and Doctrin so there were others who did Rule and not labour in the Word Both were worthy of double honour but especially the labourer in the word over and above this ruling And to this purpose it is well observed that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 especially is allwayes in the new Testament made use of to distinguish one thing from another As when it is said Gal. 6 10. Let us doe good to all men but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expecially to these of the houshold of faith hereby distinguishing soom that were of the houshold of faith and some that were not In which sense it is also used Phil. 4 22. and 1 Tim. 5 8 This precept saith Pâ—…scator Anal in Locum he first illustrats by a distribution and comparison of things different and unlike for he distinguishes elders into those who were sett over Ecclesiastick Disciplin yet so asthey did not publickly teach those who did teach also Wherein he clearly gives sentence for us against the Prelatick partie in this point Wee may hence Collect that ther were two sortes of elders at that time saith Calvin on 1 Tim. 5 17. For all were not ordained to teach for the words doc manifestly hold forth that some had governed well and faithfully to whom notwithstanding the office of teaching was not committed And trewly from among the people their were grave and good men chosen and approved who did together with Pastores by commune Councell authority administer Church Government and were in some sort censors for correcting of manners which oustome Ambrose compleans to have worme out of use by the negligence or rather the pryde of teachers while they covet to rule alone The pregnancy of this Scripture tramples into the dust the pitiful evasiones of all the Prelatists in denying the divine right of this officer Some of which we shall here take notice of and the confutation of the same offered by our divines upon this point Some by Ruleing well will have living well to be understood But the Apostle is speaking of the office of ruling in a Church officer ruling over others not of ruling over a mans â—…eif in a privat capacitie Neither is the Churches Honorarium double honour double maintinance due to living well as here it is allowed to ruling well And this will say that the Minister that
preaches not is worthy of double honour for living well which will make very harsh sense Some understand this ruleing elder of the Deacon but the Deacon is no where called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or elder his work being to help to distribut not to rule 1 Cor. 12 28. Rom. 12 8 Some would being in under this Ruler The ancient Superannuat Bishop But this gloss will in honour preferr unto him the diligent preaching Minister which will wound their cause to death Some by the Ruler will have such understood as did administer Sacraments but preached not But Paul knew non of these non preaching or seldom-preaching Ministers far less would he allow them a double honoure who rather deserved the contrary Paul will have all Ministers apt to teach and able to convince Some by the ruling elder would have Inferior Magistrats understood who were appointed for ending civil Striffes but the Apostle is here prescrybing rules to Church office bearers not civile rulers and teaching Timothy how to cary in the Church Againe they had then no Christian civil Magistrats as all doe grant and for their going to Heathens to compose their civil differences Paul himself dissallowes it 1 Cor 6. Some againe will have the laboring in the word doctrine to be nothing else but ane explanation of rulcing well but this inadvertant gloss will set asyde My Lord Bishop as no good ruler Againe as is said the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here or the word especially is discriminating and discretive distinguishing one thing from another not explaining one thing by another If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were thus sensed what odd work would it make in other places 1 Tim. 4 10. Who is the Saviour of all men especially 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of them that believe This gloss will sense it thus the Saviour of all men greatly believing Others yet by labouring in the word and doctrine will have a higher degree of labouring as to diligence understood yet so as both branches speak of labouring in the word and doctrin But as the Leyden Professoures doe well answer this will allow double honour to the less-labouring or lazie elder who deserves rather a double rebuke the Lord requiring the the utmost faithful diligence of all labourers in his vineyarde Besides that this gloss justles out and makes Superfluous that clause of the verse viz in the word and doctrine which according to this exposition should either have been totally omitted or added unto both the branches of this sentence Some to escape the dint of this text invent yet another Shift all Sort of Rulers whither civil ecclesiastick or domestical are worthy of double honour so they sense the first branch and say they this General proposition the Apostle might premise to enforce the honour he enjoyns to the labourer in the word c. But the context fully rejects this gloss since the Apostle speaks not generally of Rulers but of elders that rule well and of such elders and rulers to all which he allowes double honour So that this gloss will mak pitiful work both in allowing the Churches honorarium double honour or honourable maintinance to domestick Rulers and likewayes will allow more honourable maintinance to Ministers then Magistrats Some woulde by the labourer in word and Doctrine as distinct from the ruling elder take in transient visiting Presbyters distinct from fixed preaches but where will they shew us any such who were not Evangelists Wee find that meer ordinary Presbyters were ordained for several cities and places as there peculiar charges whom they were fixedly to feed Act. 14 23. Tit. 1 5. Act. 20 28. But where find they such Presbyters as had no fixed charge Neither can Evangelists be meaned as Dr Burnet would gladely shift it in his first Dialogues the Apostle all along speaking of ordinary preaching Presbyters These and several such like exceptions the evidence of this text hath long since refuted So that we may conclude solidely from what is said the divine right of this Church officer and by consequence the horride Sacriledge and usurpation of Prelacie in robbing Christs Church of the same And likewise the Babilonish confusion which this Antichristian Hierarchie hath introduced into our Church both in divyding and maiming the Pastoral office in bringing in offices which the Great Shepherd hath not allowed and in excluding and thursting our offices and officers which the hath ordained upon which grounds and upon all the preceeding wee hope we may now safely conclude the Diocesian Prelat existing among us to be a plant which the father never planted and consequently as a poisonus weed to be rooted up CHAP. V. That the present Prelacie is grosse Erastianisme Some Arguments against it under that notion It excludes and denies all Church Government in the hands of Church officers distinct from the civil contrar to the Churches priviledge both under the Old and New Testament which is demonstrat at large Is in many points ane Incroachment upon the liberties of the Gospel-Church and upon Christs mediatorie authority over the same HAving thus farr impugned the Diocesian Prelat as a pretended Church officer Wee shall nixt offer some Arguments against him in his Erastian Mould as deriving all his power from the civil Magistrat Althogh the office of the Diocesian Bishop were acknowledged warrantable yet this will help nothing the Erastian Prelat these being very distinct theams and questions What is that Species of Church Government allowed and commanded in Scriptnre and whither there be any inherent Church Government allowed her distinct from that of the Civil Magistrat and whither Church officers or the Civil Magistrat be the proper Subject therof that the Present Prelacie is gross Erastianisme is manifest for after all Church Judicatories were in Anno 16 62. discharged untill they were authorized by the Bishops nominat by his Majestie the disposal of the Government is declared to be the Crown-right and inherent pâ—…rpetual prerogative and thereupon the Bishops are restored not only to their civil dignities but to their Episcopal function presidencie in the Church and over all Church discipline c. And it is expresly declared that there is no Church power jurisdiction or Government in the Church office bearers or meetings but what depends upon and is subordinat unto the Supremacie and is authorized by the Bishops who are declared accountable to his Majestie for their administration In the Act for the National Synod the constituent members thereof the maters to be treated of the authorizing of the constitutions as Church Canons is soly in the Civil Magistrat there work being only to give advice to him without any decisive inherent suffrage By vertew of which Ecclesiastick Supremacie his Majesty puts excommunication and Spiritual censures and consequently the power of the keys into the hands of persons meerly civil in the Act for the high commission Hence it is aparent that his Majesty as the fountaine of all Church Government impartes this
fact but of the right yea and the divine right of the present prelats in relation to their power 2. In stating the difference betwixt the Bishop he pleads for and the Pastor Hee Smoothes it over in this general whither there have been such Bishopes as have had a Superioritie over ordinarie Ministers but doth not explaine what that Superioritie is which he pleads for whither of order or jurisdiction or both whither specificall or graduall Whither a Superiority of meer presidencie or of principality The Episcopus preses and princeps sharing in this general name Dolus latet in generalibus Since there have been various Superiorities de facto He should have particularized that Superiority which He undertaks to defend 3. His Doubter suggesting that they were not Lord Bishopes He must needs make him referr to 1. Pet. 5. 3. Discharging to Lord it over Gods heritage But how poor is his evasion from and solution of this difficultie in starting this notion whither there have been De facto Bishops with a Superioritie over Presbiters Or Bishops who had Civill dignities in ancient times The pinch of this debate lying in this whither the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Or Lorship discharged in that Scripture will not stryke against such a Superiority or dominion whither in Ecclesiastick or Civil rule as our prelats now assume and not what sort of Superiority in Ecclesiastick or Civill government prelats have formerly had The present prelat existent in Scotland having such a dominion over Church Judicatories and likwayes in Civils as is above exprest and derving all his power from the Magistrat in Ecclesiastick as well as in Civil rule He should have Stated his Question thus distinctly and then fenced for his great Diana But the man probably found this a taske which be durst not undertake which appears immediatly after in his declining the debate anent the Bishopes Civil rule telling us That he will make it none of his worke to debate with us their acting in Civil affairs Sometimes But 1. Since he undertaks the patrocinie and defence of Episcopacie now established among us And in his preface professes it his designe to prove it lawfull and therby to take off one of our arguments for withdrawing from Conformists And it being likewayes Certaine that the present prelats are Civil rulers He must either undertake this debate or acknowledge them unlawfull pro tanto at least And that he proves but a maimed pleader for their present office and falls short of a great part of his designe in this pamphlet 2. He pitifully Snakes away from this debate also in minâ—…hing their State-medling thus viz. Their acting in Civil affaires Sometimes which may be said of any man or Minister His rare transient occasional accidentall or privat actings and even in domestick affairs But cannot this man distinguish betuixt this and a Stated official acting 〈◊〉 constituent and constant members of Civill judicatories as prelats are according to our lawes and that even ex natura officij as they are prelats Sure he cannot distinguish the Mountaine from the Molchill that cannot see a difference betuixt these Either this Informer must account the prelats present State actings lawful or not If He account them lawfull then He falls under a Three fold premunire in this point 1. In deâ—…lyning the defence of one of the prelats Unquestionable legal privileges disouned by presbyterians and by him esteemed lawfull notwithstanding of his undertakeing to plead for them 2. In Undertaking only tos plead for their acting Sometimes which as I said i far from the point and matter of fact which he must defend 3. In confessing at the foot of the page That Church men should not needlesslie or of Choice intangle themselves in these incumberances wherin he palpablie contradicts himself as to his Scope For doe not our prelats of most free choice and deliberatly assume State Imployments Or are their shoulders burdened against their will with these State honoures Besydes He cites 2. Tim. 2. 4. In acknowledging this intanglement in wordly affaires to be unlawfull in Church men The text sayes no man that warreth entangleth himself in affaires of this life Now if this text discharge universally and absolutly a Ministers intanglement in wordly affaires How comes he to foist in his limitation of needlesly or of Choice where is this limitation in the text If all intanglements or in cumberances as such be unlawfull as is here expressly asserted as being inconsistant with the nature and importance of the Ministers Spirituall function which requires the greatest abstractednes from all worldly things and the mans constant waiting upon and giving himself wholly unto the things of God Then surely whither he intangle himself by choice or not it is still ane intanglement and consequently sinful his acting deliberatly is butane agravation Againe since He maks ane intanglement Of choice to be a needles intanglement and consequently sinful He must needs acknowledge that such is the present prelatick medling which as is said He cannot deny to be most deliberat and of choice But nixt If He account our prelats State-actings unlawfull Then 1. Why doth He not interminis acknowledge so much and not lisp it half out 2. Why doth He alleadge something from Scripture precedents to prove it warrantable But Let us hear his Scripture arguments wherby He would prove this State acting lawfull His first Reason is That the jewish Sanhedrin made up of the Sevinty elders Moses assistants in Civill government did consist partly of priests where 1. Wee see He overstraines his point and overstretches himself in his pretended proofe for the These he undertaks to prove is That Church men may act in State matters though not of Choice and so that it be Sometimes only which he cannot but distinguish from a Constant official medling if he speak sense And to prove this He brings ane instance of priests under the old Testament-dispensation their being constituent members of a civil court Now how doe these quadrat Were not these priests to act deliberatly and of Choice If this prove any thing at all it will prove that Ministers as being such members may deliberatly and of choyce involve themselves in Civill affairs which this man holds to be discharged 2. Tim. 2. 4. And so this Reason because proving too much and beyond his assertion proves just nothing 2. As we cleared above the difference betuixt the Civil and Ecclesiastick Sanhedrin and that those Sevinty mentioned in the 11. Numbr who were chosen for the government of the Commonwealth are distinct from those mentioned Exod. 24. Who were Ecclesiastick and not Civil officers So it is more then this Informer hath offered proof of that there were priests in that Civil Court since as is said the Two Sanhedrins Civil and Ecclesiastick did consist of distinct members and there was not one Sanhedrin only as this man seems to suppose But 3. Though the concurrence of some preists in that Civill Court were granted
comming mediatly from God but immediatly from men by a determination of the generall divine principle and ane application therof to particulares which they illustrat by that passage where Paul sayes to the rest speak I not the Lord applying Gods generall command anent divorce to the Corinthians particular case There are likewise mediat accidental commands deduced from Gods generall Rule upon rare transient occasiones yet necessitating to such a determination So the abstaining from blood and thinges strangled was enjoyned Act. 15. to the gentiles and as necessarie upon the ground of Charitie when the use grew scandalus although the law hereanent was abrogat as being originallie Ceremoniall Hence we may Inferr that this Informer in denying the necessitie of what is commanded only under some generall head Cutts of from the Categorie of things necessarie all the duties in the decalogue which are subserviant to the duties expressly named and thus destroyes the Spirituality and extent of the law acknowledged by all divines yea Cuts off all necessarie Scripture consequences and duties founded therupon as Ministers preaching the gospell administring the Seales Infant baptism womens receaving the Sacrament the Christian Sabbath c. But to come neerer him in the Nixt place I suppose this man will not deny That there are many things sufficiently discharged and consequently unlawfull by Scripture rule because theyare not commanded either mediatly or immediatly and that all ordinances of worship Sacraments and the substantialls of government also doe require clear divine commands and institutions by the acknowledgement of all protestant divines So that the not commanding of any part or supposed ingredient therof is a sufficient discharge discovering the thing superadded to be sinfull Not that which seems good unto thee shalt thoudoe to the Lord thy God but what He hath commanded thou shalt add nothing thereunto nor diminish from it adde thou not to his words lest He reprove thee and thou be found a liar In vaine they doe worship me teaching for doctrines the commandements of men See deut 4. 2. prov 30. 6. rev 22. 18. deut 12. 32. Isay. 29 13. These Scriptures do clearly fortifie this principle Otherwayes if he deny this He will open a door to all popish superstition yea deny the very definition of it assigned by all sound divines in calling it ane opposite extrem in the excess to true religion adding to Gods worship beyonde what is commanded Our Lord reprehended the pharisees their washing of hands befor dinner a decent ceremonie in it self as simply unlawfull when they made it a point of Religion Because it was beyond the command That text Isay. 29 13. In vaine they worhsip me teaching for doctrinés the commandements of men is applyed in this case unto them Our answer to the Papists demand Where finde we their bastardSacraments and other Superstitiones discharged is That they are discharged as sinfull in Gods worship because not commanded Should they rejoyne with this man that this will prove them to be not simpy necessarie but not unlawfull upon the ground which He alleages let him conjectur what his answer would be and correct himself For the substantials of government He cannot but grant that they fall under the same consideration It being most certain and universally acknowleged that the Scripture layes down rules as to the excercise of both Keyes of Order and jurisdiction the officers and censures of the Church Nay himself asserts page 118. That the substantials of government and policie of the Church are utterly necessarie and unalterable Now it being thus the Question is whither the diocesian Bishop or Episcopal government be among those things which must either have a clear Scripture institution or warrand or else is to be rejected as sinfull and unlawfull That the diocesian Bishop is such I prove it thus the Bishop which He pleads for is supposed by him to be a Church officer distinct from and Superior to a Pastour or presbyter haveing a distinct worke ordination and qualifications Therfore say I Hee must either have clear warrand or institution in the word or Hee is unlawfull The consequence leans upon these clear Scripture grounds 1. This officer cannot but fall in among the substantials of government wherin the Scripture is full and perfect as himself acknowleges So as to make even the man of God perfect It is full in setting down all administrations relating so the Key of order as prayer and thanksgiveing 1. Tim. 2. 1 2. 1. Cor. 14. 14 15. Singing of Psalmes preaching of the word publick reading of it and Cathechiseing falls within the compasse of Christs commands and regulations Collos. 3. 16. 1. Cor. 14. 15 16. Ephes. 5. 19. 2. Cor. 3. 14. Matth. 28. 19 20. 2. Tim. 4. 2. Hebr. 6. 1 2. So doth the administration of Sacraments Baptisme and the Lords Supper Matth. 28. 18 19. 1. Cor. 11. 23. And as these administrations of the Key of Order so all the administrations relating to the Key of jurisdiction or discipline falls under Christs clear institutions Such as Ordination Tit. 1. 5. 1. Tim. 4. 14. The dogmatick power as to Ministeriall judgeing of doctrine Act. 15. The critick power as to the publick rebuke and purging out of the Scandalous and receaving of the penitent Matth. 18. 15 16. 1. Thess. 5. 14. Compared with Matth. 16. 19. John 20. 21. So the diatactick power in relation to Ritualls and and alterable Circumstances is clearly asserted and rules laid downe anent its exercise 1 Cor. 14. And as the administrations ordinances and acts of Church government So the administratores officers yea and Courtes falls under clear Scripture warrands and institutiones Pastoures Doctores Elders Deacons their severall works the greater and lesser Church judicatories have their clear warrand 1. Tim. 4. 14. Matth. 18. 17. Act. 15. 1. Cor. 12. 28. Ephes. 4. Now let this Informer shew me a reasone of this distinctnes If not to point out all the substantialls of government and if it be lawfull to add any new officers or administrations or ordinances to these expressly warranted He dare not say but is unlawfull therfore say I upon the same ground that hee shall acknowledge this to be unlawfull this eminent officer the Bishop or Arch-Bishop must either produce his warrand and institution among the forementioned Rules or he must be holden unlawfull 2. The Scripture coming this length in the forementioned condescendencie in point of Church government as to Ordinances Officers Lawes Censures Courtes c it must needs amount to determin Some species of government and presbitery and Episcopacie being of contrary moulds it must needs appointe and authorize the One and discharge the other For all Church offices and officers have a positive institution 1. Cor. 12. 28. God hath sett c. Ephes. 4. 11. God hath given c. Rom. 12. 6 7. The office not given is not a gift of grace And surely the command not to add to the word includes a command
not to add new spirituall officers who must have a new work c. And the Bishops authority must either be comprehended among the rules anent these officers enumerat and the exercise of their power or he is anâ—… apocriphal officer and unlawfull Or he must say we may add new officers and offices and institutions in poynt of government to these contained in Scripture and so our divines argument against the pope from the Scriptures silence anent him in its enumeration of officers is naught 3. Christ exercising ane external visible kingdom over his Church visible and all Church officers and their administrations being in his name and authoritis as is above cleared every Church officers mission and warrand must be found in his word other wâ—…yes he runs unsent and cannot expect his blessing all that come be for him and anticipat his call are theeves and robbers 4. All Christs officers and their gifts are Christs royall and mediatorie donations to his Church and by him peculiarly set and authorized therein Ephes. 4. 〈◊〉 7 8. c 1. Cor. 12. 28. He as the great Master of the house gives all his Stewards their Keys their Orders Now how Christ the king and head of his Church his donation his commission his giving his Keyes Should be instructed other wayes then by his clear warrands and institutiones in his word and Testament I would gladly learne of this Informer Is there any officer of State any subordinat Magistrat allowed in a kingdome which hath not the clear warrand of the lawes Surely not and so the case is here Finallie The ground and reasone which he builds this shifting evasion upon viz. That many things are not otherwayes commanded then under some generall as that all things be done decently or to edification instancing in the moderator and Clerk of a meeting of Ministers is very poor For since the authority which God gave Paul was to edification all ordinances which have the most clear institution must be thus qualified and to this end that which is not Otherwayes commanded then under this generall must needs be the alterable circumstances only commone to Civill and Sacred actions and such as supposes the thing it self cloathed with these circumstances to be that which is to be done and by consequence falling Hactenus under the Compasse of a command or institution for it is these only which are left to the regulation of Christian prudence according to the generall rules of the word But as we have above cleared such ane eminent Church officer as the Bishop is supposed to be or any Church officer can be no such circumstance but is such a substantiall point of government as requires a clear and positive warrand or else must be holden unlawfull and this he must acknowledge or contradict himself for He dare not say but that Church officers are other wayes commanded then under this generall and himself alledges the prelats divine institution so He can be none of these things which hath only this generall warrand Besides I would know if He will say that this officer the prelat must be sett up and Act with decencie and order surely He will not deny this If then the prelat himself is but a peece of decentie and order as being only commanded under that notion and a species under that generall then he sayes that order and decencie must be managed cloathed with order and decencie which will be very hard to reconceale to sense or He must say that the prelat must act with disorder and confusion or to evit these rockes that the prelat must be warranted under another notion then that of a circumstance of meer order and so must have a particular warrand His instance of the Moderator and Clerk is very foolish the Clerk not being necessarly a Church officer and the Moderator no distinct Church officer from the rest of the members and so is utterly Impertinent to this pointe and question anent a Church officer distinct from and Superior to a presbiter whither he ought to have a particular Scripture warrand Besides that the same divine warrand that a judiciall procedor by disquisition votes and suffrage hath and is exemplified in that Synod Act. 15. this being the necessary frame of judicatories as such and consequently of all Church judicatories the moderator hath the same foundation of his office but He will never let us see a shaddow of this for the prelat Now to shew what good Harmonie this Informer keeps in this point with some chieff men of his way others also let us hear what they hold Institutum Apostolorum de regimine Ecclesiastico ea gubernationis ratio quae aetate Apostolorum fuit c. The Apostles appointment as to Church government and that way and method of government which was in their time is perpetuall and can no more be changed then the priesthood of Aaron could saith Saravia con tra bezam Whitaker controv 4. Quest 1. Cap. 9. Tells us That the Church must not be governed-vt humano ingenio arriserit as pleases mens fancie sed ut Christo Ecclesiae domino so lique principi placet But as it pleases Christ her only head and Lord. Hence he concludes that the forms which He hath institut must be held fast as the best Matth. Sutliv de Pontif Roman lib. 1 Cap. 1. Answering Bellarmins argument from Civil to Ecclesiastick Monarchie tells him that-sicut unus Ecclesiae summus princeps c As thereis one chieff Prince of the Church so there is one true essential forme therof differing from the various moulds of commone wealthes that as she hath but one head so but one frame of policie which those who resyle from Christi leges transgrediuntur-they transgress the lawes of Christ and blotts her true government Field of the Church lib 5. Cap 45. Argues thus against the popes temporal power that among men non hath power of chaingeing any thing but he alone to whom in an eminent degree it belongs and from whom it is originally derived but to govern the Church as such is not eminently in the Magistrat It is a Bad omen cespitare in limine our informer we see in his first answer to his doupter is so anhappie as therin to justle with soom chieff champions of his cause CHAP. IX The Informer undertakes to answer the Arguments of Presbyterians against Episcopacy His answers to our Argumets from Matth. 20 25 26. and Petr. 5 3. Examined at large The genuine strength and nerves of our reasoning upon these Texts which he dare not medle with His answers found inconsistent with themselves the same with Papists answers for the papacie and contrare to the sense of sound divines THe doubter in the nixt place alleages Prelacy to the forbidden and therefore unlawful bringing for proof Matth. 20 25 26 27 28. And the Argument from this text he makes his poor doubter slenderly and curtly to represent thus That Christ forbids any of his
him Besids will any say that the Deacons joyned with these Bishops in the period of this verse were not at Philippi or belonging to that Church but with Paul But they are mean men and their credit needed not to be saved by such a conceit as this All the fear of that Father was â—…east these Bishops at Philippi be found meer Presbyters of that Church And how to ward off this blow hoc opus hic labor ese Well what further answers he He tells us nixt That others think they were Bishops of theChurches about conveened at Philippie which Paul knowing of salutes them with the Church Since he first salutes the Saints as intending mainely to write to them and then the Bishops So wee see the Prelatists saile every point of the compasse to save the credit of these Bishops If Bishops cannot be gotten sett beside the chaire with Paul when addressing the Epistle this gloss standing clearely antipod to the Text the nixt shift is rather then these Bishops be degraded to meer Presbyters to send for some other Bishops to Philippi at this tyme of Paules Writing that this casual Mustere of Bishops of other Churches may warde off the deadly blow which the cause will gett by seating all these Bishops at Philippie as officers of that Chuch and to compass this designe they must be but occasionally saluted here and not as fixed members or officers thereof upon the Apostles Information comeing to late to his ears from our Informer and his fellows that there were several Magnates there besides the ordinary Presbyters at Philippi But which also odd they must become so humble as to fall behind the Saints the persons mainely written to Had our Informer left out this clause which notwithstanding his answer did require Our Prelats Parliaments order Who are before because behind the most would have saved their reputation still But many of the Ancients are more ingenuous Thodoret confesses that Presbyters are here understood because their could not be many Bishops in one-city on Philip. 1. Oecumenius on Philip. 1. Tells us That we are not so to understand it as if there were many Bishops in one citty but that the Apostle calls the Presbyters Bishops Chrisost. ibid. acknowledges That they were Presbyters who were called thus because the names were then common and the Bishop himself was called Deacon and that the distinction of names came afterward This conjecture is sib to that other shift to take off the strength of our argument from Act. 20. viz. That these Elders were not Church Officers of Ephesus onely but the Bishops of all Asia mett together at Ephesus and sent for by Paul from thence least if the Episcopal authority be found seated in these Elders of Ephesus at Pauls last farewel it breake the Diocesian Prelat all in peeces But as it is well replyed that since Paul sent to Ephesus for the Elders of the Church it is a groundless conjecture to call them any other Elders then of that Church to which he sent and that there is no hint in the text of any other Elders there at that time So this fancie is as fond when applyed to this passage and may receave the same reply What shaddow of proof can be produced that therewere any other Officers there at this time then the Bishops or Ministers of this Church And what Logick I pray or sense is there in this inference that because the Apostle first salutes all the Saints or the Church collective in bulke and then the Church Officers Bishops and Deacons or the Church representative in special that therefore he salutes these Church Officers as casually there and not as Officers of that Church Beside had the Apostle saluted them as casually present they would have been saluted with every Saint in Christ Chap. 4 21. rather then in the inscription The English Annotations thus sense it That by the Bishops and Deacons we are to understand the whole Ministery at Philippi consisting of Presbyters to whom the government of the Church was committed and Deacons who not only had the care of the poor but also assisted the Ministers in their Ecclesiastick function But our Informer hath a third Answer wherein He grants that these Bishops and Deacons were Officers of this Church and askes where were the ruling Elders here and if we say they are included in the word Bishop then he tells us that upon better ground he can affirme that Bishops here signifies both the superiour Bishop and the ordinary Minister who may be called Bishop as well as Epaphroditus is called ane Apostle Answ. 1. Our Argument from this place and such like beside the Scriptures silence as to the Diocesian Bishop is That the Scripture Bishop doth therein stand so described and qualified that it is impossibe to understand him of any other officer then a meer Presbyter which is most manifast here It being impossible that a multiplicity of Bishopes could be at Philippi as is universally acknowledged And if he grant that these Bishops were officers of that Church in Philippi he must either say they were meer Preebyters which is all wee seek and the yeelding of his cause or he must prove that either here or els where the word Episcopus or Bishop designes the diocesian Bishop and place a multiplicity of such Bishops here against the old Cannons particularly that of Nice But 2. As to what he sayes of the ruleing elders it is utterly impertinent and answered already We proved the ruling elders office as distinct from the preaching elder by clear Scripture grounds and did shew that the Scripture points out two sorts of elders giving them both this generall name of elder then distinguishing them into such as rule and such as labour in the word and doctrine But this Informer will never prove that Episcopus or Bishop designes two sorts of Pastors a higher and a lower or that there is any difference of degrees in the pastoral office So that he cannot include here his Superior imaginarie Bishop of whose office the Scripture is utterly silent As we may the elder in the Bishop And till he make the Diocessian Prelat appear in Scripture we must still hold that when Ministers are called Bishops they get the proper specifick designation and characteristick of their office are not called â—…o in a general figurative sense or Catachrestice as Epaphroditus is called the Philippians Apostle or messenger But how viz. their messenger sent to Paul who ministered to his wants Phil. 2 25. So 2 Cor. 8. v. 23. Titus and others are called the Apostles and messengers of the Corinthianes viz as it is there inumar in that bussines of the collection for the Saincts at Jerusalem for which end they were sent to the Corinthians So the Spirit of God in Scripture both in holding out the distince office of Apostle properly so called for I hope our Informer will not upon this ground make different degrees of Apostles as he doth of Pastors
and likewayes in the very manner of these designations and their circumstances when atribut to such inferiour officers doth state the distinction betwixt them and ane Apostle in his proper acception clearly holding out that they had neither name nor thing of the apostolick office properly so called but that Ministers are so improperly only called Bishops He will never prove But now what is his last shift It maybe saith he their were no Bishops settled as yet at Philippie so it may very well be But our Informer here supposes two things in Question which he will prove ad calendas graecas 1. That their were Bishops superiour in office degree to Presbyters appointedby the Apostles The first and second Answer tells us of Bishops he means diocesian Bishops either with Paul when he wrot to Philippi Or come from their diocesses forsooth and present accidentally there And haveing told us that the diocesian Bishops were among the rest of the Presbyters Bishops in his third answer His last shift is that they were not it may be yet sett up at Philippy But remark that as all these proteus like shifts and answers contradicts one another So they all lean upon this Egyptian reed that the Diocesian Bishop is ane officer divinely appointed and then existant Now how impertinent dealing this is let any judge We prove from this and many such like texts that the scripture Bishop is a meer presbyter they in all there answers doe coyne glosses of these Texts which doe suppose the Jus existence of the diocesian prelat which is the very quaesitum the thing in Question 2. He supposes that the Bishop over presbyters the Chimaera of his own braine though he was not settled at this tyme yet was to be Settled afterward at Philippi But how proves he that the Apostle was to setle after ward such a prelat there This is another of their shifts that the Apostles first sett up prebyters keeping still the government of the Churches in their oun hand till at last towards their end they sett up prelats committing the government to them But how doth he or they prove this after-institution of the diocesian Bishop we have already abundantly evinced the Contrary both that the presbyters were the highest ordinary officers established by the Apostles that without any such fancied reserve as this is the wholl power both of order jurisdiction was committed to them exercised by them supposed by the Apostles to continow so in their last farewelles to the Churches and therfor may conclude that the Bishops of Philippi were meer presbyters and that Paul acknowledged knew no other Arnold in his Lux in Tinebr on Act. 20. 17. He called the elders c. represents the Orthodox opinion thus Episcopos Presbyteros c. That Bishops and Presbyters are not names of diverse gifts in the Church but of one and the same office because they who are here called Presbyters verse 28. are called Bishops The Papists object saith he as this Informer that in these times the names were common but yet the office of Bishops and Presbyters diverse he answers 1. This is to affirme not to prove 2. When offices are distinct there also the names are diverse 3. there was one office both of Bishops and Presbyters viz. the office of teaching 4. Upon the Papists supposition there can and ought to be only one Bishop in one city but so it is that there were here many therefore Bishops signifie Presbyters Thus Arnold classes our Informer among the Papists in this point and represents our principles as the Orthodox principles of the Protestant Churches and so in several other passages as we may after shew Chamier de Oecum Pontif lib. 10. cap. 3. Haveing represented the Papists glosses upon Matth. 20 -25 the Kings of the Gentils c. the same with our Informers viz. That our Lord discharged only that sort of Tyrannical Domination haveing answered and confuted them as we heard Iunius and Whittaker did before and haveing prefixed to the 7. chap. this cirle An jure divino c. Whether the Bishop be greater than the Presbyter by divine right he represents the affirmative answer as Bellarmins together with his arguments and confuts them and haveing proved Presbyters power in ordination from their imposeing of hands upon Timothy he afterward confuts the Papists this Informers pretences for Prelacy from the Government of the jewish Church the Apostles Superiority to the seventy disciples and adducing Bellarmin's argument from this passage act 20 28. to prove that the Holy Ghost sett up Bishops he answers thus locus exactis alienus est c. that place of the acts is impertinently cited for from thence it is evident that Bishops and Presbyters are the same Witnes Ierom. and others for they whom Luke before called elders or Presbyters of the Church those Paul afterward affirmes to have been made Bishops by the Spirit and indeed for feeding and as the latine Interpreter for governing the Church So we see Chamier classeth also our Informer among the Papists in those his prelatick principles and glosses upon those Scriptures Calvin upon Tit. 1 7. Collects the identity of Bishop and Presbyter from the Apostle's calling them Bishops who were before called Presbyters and as we heard above reprehends upon this ground the distinction placed betwixt them as profane and anti-scriptural The same he inferrs upon Act. 20. where the Presbyters of Ephesus are called Bishops makeing our Informer's great topick anent the calling of such Ministers Bishops qui primas tenebant in singulis civitatibus or had a precedency in every city a corruption and sin of those times The Dutch annot on Act. 20 28. observe that those termed Bishops in this verse being called elders in the 17. verse it doth then appear that in the Holy Scripture there is no difference made betwixt elders and Bishops referring us to Phil. 1. 1. verse upon whch passage they assert the same thing and especially from the plurality of such Bishops in one and the same Church conclude this referring us to 1 Tim. 3. 1. verse and Tit. 1 chap. 5 7 v. upon which places they obserue that by Bishops and Elders one kinde of Ministry is signified viz. the labourers in the word and doctrine citeing 1 Tim. 5 17. 2 Pet. 5 1 2. and from the Apostles description of the Bishop in the 1 Tim. 3. they conclude that by Bishop we are to understand all teachers of the Church without difference referring again to the forementioned places The english annot expresse the same sense of these places under debate and upon Acts 11. 30 v. adduce both fathers and councells to prove this point The Nixt Scripture argument which the Doubter bings against prelacie and the Last too is taken from Ephes. 4. 11. where the Apostle reckons up Church officers makes no mention of Bishops Our argument from the Scripture enumeration of Church officers here and
and himself also THE Doubter over come by this Informers mighty Answers forsooth Confesseth Episcopacie not to be unlawful and only pleads that it may become inexpedient and a better put in its place Whereupon he promises That if we will not stand out against light he will let us see warrand in the word for Bishops and so he may easily doe But the Bishop he must let us see the warrand for is the Diocesian Erastian Bishop haveing sole power in ordination and jurisdiction bound to preach to no flock and deriving all his power from the civil Magistrat Now when he hath given us Scripture warrand for such ane ordinary Church-officer as is of this mould under the new Testament erit mihi magnus Apollo Wee see he still walks in darknes as to the State of the Question and dare not exhibit to us the mould of the present Bishop now existent when he offers to produce Scripture warrands for him His 1. Warrand is that under the old Testament setting aside the hie Priest who was a Typ of Christ there was a subordination among the rest of the Priests mention being made of chief Priests 2 King 19 2. Ezr 8 29. c. Matth. 2 3. Act. 19 14. And over these againe a chief priest under the hiest preist who only was Typical since two hie priests are sometimes mentioned Luc. 3 2 So there was a subordination among the Levites Exod. 6 2. Numb 3 18 19. with 24. 30. v. Neh. 11 22. One is set over the Levites called by the Greek Episcopus and another over the Priests v 14. From all which places he concluds That subordination among Churchmen is no such odious thing as some believe Ansr. 〈◊〉 If this be all the Conclusion which this man drawes out against us from the premised trite argument of Bellarmin and others viz. that there is a subordination among Church men It will never help him nor wound our cause in the least for as we grant without the least preiudice thereunto that there is a subordination both of Courts and Church-officers under the new Testament Pastours being above ruleing elders and they aboue Deacons Presbyteries also being above Kirk Sessions Synods above Presbyteries National assemblies above Synods as the jewes had there Supreme Sanhedrin Exod. 24. 2 Chron 19. And also betwixt the Sanhedrin and Synagogue a middle Ecclesiastick Court called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Preâ—…bytery Luk. 22 66. Act. 22. 5. and also their least Sinagogue-Iudicatorie wherein was both ruleing and censures Act. 26 11. Compared with Act. 9 1 2. And with Mark 5 35 36. Act. 18 8. Answerable to our Kirk Sessions which is largely demonstrat by Mr Gillespie Aar rod. lib. 1. Cap. 3. pag. 8. to 38. As this I say is clear so it is evident that it is much more then a meer subordination of Courts or officers which he most prove if he will conclude any thing to purpose against us viz The Prelats sole decisive power and negative voice in judicatories and their deryvation of all their authority from the Magistrat as his deputs in their administration Now from the subordination of Courts or officers mentioned under the old dispensation to conclude the lawfulness of a Prelat a pretended Minister of the new Testament his taking from other Ministers all the power of Government contrary to our Lords express command his laying aside the preaching Talent and giving up all the ecclesiastick authority which he pretendes unto to one who is not Qua talis so much as a Church member is a wide and wilde conclusion yet that this is the conclusion which he must infer to prove his point is beyond all Question 2. Giveing not granting to him that there was under the old dispensation such a Hierarchy as he pleades for and such a difference of degrees among Church officers as he represents how will he prove this consequence that the Government of the Church under the New Testament must be thus moulded and have the same degrees of Ministers as the Jewes had of Priests and Levits this Connexion he supposes here and offers afterward some smatterings in proof thereof but with what success we shall see with in a little Will he say that it is lawful to bring into the christian Church every point of the jewish policy Bilson ane English Bishop even in pleading for Prelacie will give him the lie if he say so and shew him the disparitie betwixt their Church government and oures Perp Gov. Chap. 2. for the tribe of Levi saith he was neither subjected to the Government of another tribe nor without manifest confusion could it want all Government wherefore as all the rest so this tribe also had its proper Magistrats to wit it s Pinces Elders judges c. He adds that the Jewes Law contained in the books of Moses comprehended the mould of their civill Government and the Priests and Levits being most skilful in this knowledge we need not wonder that they were placed in the same benches with the judges this we offer to our Informers observation to snew how this Bishop Pulles his care in argueing from the Priests sitting in civill courts numb 11 To Justifie our Prelats civill rule but now to our purpose in relation to Church government he adds further that the offices of the Sanctuarie and rites and ceremonies of the Sacrifices from which all the other tribes except the Levites were restrained were not of one kinde So that it needs be no wonder that these degrees of the administrators were distinguished according to the diversitie of offices and services But in the Church of Christ the Word and Sacraments concredited to all Ministers without distinction as they are of one kinde neither admitts any difference of administration or celebration so neither doe they require different degrees of Ministers Thus he Sure had our Informer listened unto this information of this Father of the Church as he speaks he would have spared this Argument as not worth the repeating The Ministry of the Levites who served in the sojourneing Tabernacle is compared to warrfare Numb 4. Because of the Militarie order which the Priests and Levits observed in their externall Ministry Where there was one common Temple a common Ministry of the priesthood a thousand administrators in every family the twenty four families who served each their week in the Temple being called courses by Luke stationes by the Talmudists the term being borrowed from warrfare as Scaliger observes in Canonibus isagogicis it is no strange thing if in this Ministry and Priesthood their were such degrees of administrators but the Prieststood being changed there is made of necessity a change of the law saith the Apostle Hebr. 7 12. And the policie suitable to the state of that Church must by necessary consequence be changed also 3. The antecedent of the Argument from that policie will be a harder taske then he imagines and this Informer would be quite out if put to draw
the deacons Phil 1. were meer Presbyters he is forced to acknowledge and so condemnes our Informers shifts about Extraneus Bishops accidently there or with the Apostle himself or that the Diocesian is included in the word Bishop in epistola ad Philippenses salutem dicit Episcopis diaconis unde quemadmodum intelligitur Philippensium ecclesiam habuisse Presbyteros diacâ—…nos c. de Grad Cap 8. In the Epistle to the Philippians Paul salutes the Bishops and deacones hence as we are given to understand that the Church of the Philippians had Presbyters and Deacons c. Again the Informer layes aside the Highpreist as a type of Christ when he pleads for prelacie from the Jewish Church-government But in this Saravia gives him the lie for t He holds the inferiour priests to have been in there administration types of Christ as well as the high priest And 2. That the Government whether of the inferiour or high priests is not abolished as typical de honor praes prysb deb cap 10 de Divers grad Miniser cap 14. Besides the Informer holds that that place 2 Tim. 2 4. Commandes Churchmen to be as Abstract as possible from publik civil imployments and not intangle themselves therein But Saravia adstricts the affairs of this life spoken of in that Scripture unto the endeavours which belonges to the nourishment and mantainance of this life and holds that it doth not at all speak of nor discharge Churchmens holding of publick state imployments under Princes He minces not the matter as this man Vitae negotia saith he sunt ea quibus quae ad hujus vitae victum pertinent comparantur non quae sunt principis aut civitatis publica And de â—…on praesul Presbit deb he praefixes this title unto Cap 26. As that which he undertakes to prove Idem Homo tanquam episcopus curam ecclesiae Domino Iesu fidem ac obsequium regi tanquam ipsius beneficiarius reddere potest That the same man may perform his duety to Christ as a Bishop and attend the Church and also render faith and obedience to the King as his vassal c. The doubter nixt excepts to better purpose That they could not be Bishops because they were not settled at these places especially Timothy had he been Bishop at Ephesus he had been fixed to his charge but he was left only there upon occasional imployment and for a season 1 Tim. 1 3. To this he answers 1. That they were rare and singular persons usefull for the Apostle at that time and therefore it is no wonder that they were called from their particular charge when the Churches good required it Philip. 2 19 20 2 Cor. 8 23. As with us a Minister may be called from his charge for a season when the good of the Church else where requires it To which I rejoyne 1. This answer supposes the thing in Question viz That Timothie and Titus were once fixed as Bishops in these Churches But the ground of the exception is That because their occasionall transient Imployment in these places is so clear expresse therefor they were never fixed to these Churches as their particular charge but had it for their charge to water all the Churches which the Apostles planted and attend their planetarie motion from Church to Church So that they cannot be in their worke and duty paralleled to a Pastours transient Imployment from his particular charge for the Churches greater good whose fixed charge is supposed But we have proved that Timothie and Titus their ordinarie Imployment was this transient and unfixed Ministery which is clearly holden out in scriptur both befor and after their officiating in these Churches 2 It is also cleared above that as the scripture is utterly silent of their return to these Churches againe after Pauls recaling them from the same and after their transient Imployment therein So we have made it likewayes appear that they did officiat thereafter in many other Churches performing to them the same duties of Evangelists as in Ephesus and crete And that in Ephesus elders were called Bishops and had the whole Episcopal charge before Timothie committed to them in paules last farewell In a word it can never be made good that any who were fixed to particular charges did so travell up and down as these Evangilists are proved to have done Againe he tâ—…lls us That Gerard thinks they were first Evangelists then made Bishops by Paul at Ephesus and Crete Ans. If he think so too he must quite all his plea for their Episcopacie from these Epistles for Paul calls Timothy to doe the worke of ane Evangelist here and Titus worke was the same And he must understand this in the strict sense if he offet Gerards exception to any purpose which according to him secludes power in ordination and jurisdiction So that a worke and office being enjoyned Timothy in this Epistle which hath nothing to doe with ordination and iurisdiction he was not yet made a Bishop and if not yet it will be hard to find out his commission and patent afterward in scripture since he was in perpetual evangilistick Imployments and sure if Paul ever designed him Bishop over Ephesus he would not have called the elders of Ephesus Bishopes befor Timothy in his last farewell We heard Saravia plead that Paul intitles not Timothy an Evangelist non compellat nomine Evangelistae how did he not see that that Paul numquam compellat nomine episcopi never puts upon Timothy or Titus the title or name of a Bishope neither in the inscriptiones of the Epistles writen to them nor in any place of these Epistles or else where in scripture nor injoynes any of them to do the work of Bishop As he injoynes one of them expresly to do the work of ane Evangelist And since the Apostle disertis verbis in 〈◊〉 these elders of Ephesus Bishops and to use Saravia's phrase compellat nomine Episcoporum and that with the signal emphasis of being made Bishops by the Holy Ghost his reason from epiâ—…hets and compellations will the more strongely evinc them to be such 2. This is a great degrading of ane Evangelist and derogatorie to his high function to make him a Bishop The Councel of Chaldecon judges it sacrilegious to degrade a Bishop to a Presbyter such must he acknowledge this degrading to be and therefore that being once Evangelists of necessity they behoved to continue so Next the Doubter objects what we have been saying that Paul gave to the elders of Ephesus the Charge not to Timothy which he would not have done had he been Bishop since it is probable he was present at this time for v. 4. He was in Pauls companie Here he gingerly nibbles at this Argument least it prick him omitting these pregnant circumstances of the context 1. That this was Pauls last and farewell exhortation 2. That he not only gives these elders the Charge over that Church before Timothy and not
were adressed to a Moderator would that infer his Authoritie over the Synod Nay since a Presbytry laid on hand 's upon Timothy himself Since the Presbyters of this Church of Ephesus had the Episcopal power in Common committed to them as the Holy Ghosts Bishops Since the Corinth-Presbytery did excommunicat the incestuous we may clearly infer that these directions though immediatly addressed to Timothy yet belonged to Presbyters of that and Other Churches as well as him 2. Supposing that this adress will give him a speciall Interest herein yet how will the Informer prove that it respects Timothy any other way and in any other Capacity then of ane Euangelist which he sayes it might be he yet was and not a Bishop He dissallowes not of Gerards opinion who sayes that he was not yet made Bishop Now if these Rules were to be observed by him and this his supposed singular Authority exercised as ane Evangelist whose office was to cease It will plead nothing for the Episcopal power Surely upon our supposition that he was a fellow-helper and assistant of Paul in his Apostolik function and had a transient occasional Imployment here as is clearely held out in the Text these rules are very suitable unto him in that capacity Besids these Directions are for instruction of every man of God or Minister in point of Church-Government 2. Tim. 3 16. 1 Tim. 4. 6 But doth not give them Episopal power Or will he say that every man hath the formal office or place in the nature whereof he is instructed The dedication of a book to a man anent rules of kingly Government will not make the man or suppose him either King or Governour In the 3d. place As to these Directions themselves particularly as to Timothies direction as to laying on of hands 't is Answered that laying on of hands in ordination is found in Scripture a Presbyterial Acte competent to meer Presbyters which as I said they exercised upon Timothy himself though Paul was present 1 Tim 4 14. 2 Tim. 1. 5. And therefor Timothy could have no single or Episcopal authority therein in Churches Constitute So that the precept directs Presbyters as well as him in that point Nay this addressed direction mainly respected them as the proper subject of this power and the Presbytery received their lesson here not to lay on hands suddenly rather then Timothy Nixt As for his Authority and directions anent rebuking and Censures I answ That neither can this be Timothy's sole prerogative for either it is meaned of a Privat 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. Prov. 9 8. Or of a ministerial rebuke and this is competent to every Minister of the word Isa. 58 1. 2 Tim. 41 2. Tiâ—… 1 13. 2 Sam. 12 8. 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 though he reproved him As for that which he particularly mentions about receiving ane accusation against ane Elder It is answered That this also belongs to the official juridical power of Elders since Ruling Government attribute to them in Scripture doth necessarily import ane authority to receive accusations and correct delinquents by reproofs and censures Matth. 8 16. 17. There is ane accusation to be delated ecclesiae to the Church or the juridical Court not to one Prelat as is above cleared and therefore the direction anent the receiving of the accusation respects them who were to judge upon it and not the Prelat Compare this with 1 Cor. 5 4 5. The Presbyters must meet together to rebuke the Incestuous there and they that are Spiritual must restore the delinquent Gal. 6 1. The Church officers or Ministers of Thessalonica must note and admonish authoritatively the disobedient Brother 2 Thess. 3 14 15. To which I may add that as upon the one hand Timothy is forbidden to rebuke ane elder and positively enjoyned doubly to honour them when faithful So the receiving ane accusation is no more then that which every privat Christian and Minister is capable of even against the superiour whither in state or age in relation to admonition Counsel or Comfort accordingly Levit. 19 17. Gal. 6 1 2 Joh. 10 11. None in whatever capacity are exeemed from this precept not to receive accusations lightly Hence the 4th Council of Carthage cited by Blond Apol. Sect. 4 enacted That no Bishop should hear ane accusation without the Clergie and that without their assent the sentence should be voyd where was the negative voyce here Whittaker thus answers the Popish pleading upon this text and our Informers too controv 4. Quest. 1. Cap. 2. That Timothy is commanded not rashly to receive ane accusation proves not that he had dominion over Elders which according to the Apostles minde is to bring a crime to the Church to bring the guilty into judgement openly to reprove which not only superiors may doe but also equals and inferiors In the Roman Republick the Kings did not only judge the people but also the Senators and patricii and certainly it seems not that Timothy had such a â—…sistory and Court as was afterward appointed to Bishops in the Church what this authority was may be understood by that which followes those that sin rebuke before all which equals also may doe Thus bishops heretofore if any elder or Bishop had ane ill report referred it to the eeclesiastick Senat or Synod and condemned him if he seemed worthy by a publick judgement that is did either suspend excommunicat or remove him the Bishop condemneing nocent elders or deacons not by his authority alone but with the judgment of the Church and clergie in case of appeals even to the Metropolitan he could doe nothing without the Synod what they did was ratified The same is the answer of Bucer de vt usu Sacr. Minister Willet Sinops Papis Contr. 5 Ques 3 part 3 In the appeudix Eucer de Gub. pag. 300. to 398. The Informer tells us in the next place that these directions concern after ages and are of ordinary use and therefore they cannot be extraordinary officers in these Acts that in calling Timothy and Titus extraordinary officers in these Acts we lead the way to their errour who call ordination and jurisdiction extraordinary Answ. As we have proved that none of these directions will infer in Timothy ane Episcopal Power properly such but that any power he had above Presbyters was by his special Evangelistick Legation so the concernment of after ages in these directions and their being of constant use is a pitiful argument to prove the continuanc of the power in that manner Are not all the old Testament precepts anent the antiquated ceremonies all the acts directions given to extraordinary officers both under the Old and New Testament of perpetual
Miâ—…prin un Bish of Tim and Tit p. 34. The Doubter objects against Timothies Episc. That he was ordained by the layingon of the hands of the presbytery 1. Tim 4. 14. and therefore could not be a Bishop Since a Presbytery which is a company of Ministers cannot make a Bishop To this the Informer returns 1. That Calvin thinks that by presbytery is meaned the office I answer Suppose Calvin think so what will that say to the argument it self Againe Calvine upon the place doth not wholly dissoun the ordinary comment which takes the presbytery for a company of elders but thinks it may well sustean Presbiterium qui hio saith he Collectivum nomen esse putant pro collegio presbiterorum positum recte Sentiunt meo judicio Such as esteem the presbitery here to be a collective word put for the assembly of elders doe rightly judge in my judgement Besids that the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Presbyterie especially as it stands here constructed cannot in any tollerable sense import the office for the office hath no hands to lay on 2 The Informer flies to his old shift of shâ—…uding the diocesian Bishops under the lapp of these presbyters which he tells us we need not think strange of since he hath shewed that the Apostles are called elders or presbyters Ans. Wee have already disproved what he alledges from the Apostles being called elders in agenerall sense here as befor he but begges the Question in supposing his imaginary different degrees of preaching presbyters or Pastours to be at this tyme existent which untill he make it appear from Scripture is as easily denyed by us as affirmed by him What a pitiful cause must that be which needs the support of such vaine shifts In phil 1. and Act. 20. Bishops diocesian Bishops must be set up among the presbyters So here they must be brought into this presbytery whereas the very Question is anent the being and existence of any such Bishops at all at this tyme. Next If hi-man were posed upon it why he maks the presbyters here to be of his imagined hiest class of diocesian Bishops and not also in all placâ—…s where they are mentioned as Dr. Hamon doth And how it comes that there were so many Bishops so early here befor Ephesus Crete and other Churches had even his inferiour elders or ordinary Ministers He could give no answer but what would render him rediculous in his running the Circlestick and begging the Question Besides Timothy was yet no Bishop for he was advanced to this office when set over Ephesus in the Informers judgement and he was now only with him a sort of unfixed preacher of the gospell or ane Evangelist in his large sense And Hooker sayes the Evangelists were presbyters of prime sufficiency assumed by the Apostles to attend them This resolver will have him to be no other wayes ane Evangelist then Philip who he supposes was still a deacon when so termed Thus it evidently appears that Timothy according to him and upon the sequel of that answer receaved at the utmost but a meer presbyterat in his ordination and then I wonder what needs a number of Bishops be mustered together for ordaining him Might not Paul and the Inferiour presbyters ordaine such ane one Thus we see he is still inconsistent what himself in all his shifts But he hath a 3d. Answer taken from the laying on of pauls hands mentioned 2. Tim. 1. 6 which he sayes gave the substance of the ordination although the presbyters might share in the Ceremonial pare of is Ans 1. If it were denyed that the Apostle 2. Tim. 1. 6 affirmes That Timothy was ordained by the laying one of his hands since hementiones onely the gift conferred by the laying on of his handes which Paul might confer upon him antecedaniously to his ordination since he laid on hands in order to gifts of the Spirit abstracting from ordination as other Apostles did Act. 8. 17. And also because the different maner of expression in 2. Tâ—…m 1. 6. and 1. Tim. 4. 14. viz 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the one place and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the other diversifies the conferring of gifts and the ordination or at least wil plead that Pauls laying on of hands was in order to the Conferring of the gifts and not necessarie for the ordination it self which he receaved intirely by the laying on of the presbyteryes hands even supposeing that they were both contemporarie If I say Some presbyterian Doubter should suggest these difficulties to our Informer he would be puzled to come liquide off with this his answer Surely the Charisma the gift is a differing thing from the office And the Apostles laying on of hands as ane Apostle being in a speciall way in order to the end mentioned thouh contemporarie with the presbytryes action yet migâ—…t be temporary and expired 2. What Calls he the cemonial part distinguished from that substantial pat of his ordination which Paul gave which he admitts the presbyters unto if we will Nay Sir we will not 't is known your party are much in love with ceremonies and we quite them unto you where they want substance Was it the Ceremonial part to lay on hands Then I would propose to our Informer 1. That since this was neither in order to the gifts which Paul gave nor any part of the sacred authority and mission as a Church officer which Paul only gave according to him what signified their laying on of handes at all Was it only to signifie their consent Where can he shew in all the scriptures where laying on of hands is mentioned that it Imports onely consent and not authoritie this Ceremonie borrowed from the old Testament doth alwayes present a badge of ane Authoritative blessing flowing from Prophets Patriarchs and others to which though there were many assenters yet none of these assenters laid on hands Next since this Ceremonie was used by our Lord towards his Apostles and thereafter by them and particularly in this work withall since it must needs Import here a solemne blessing of a setting apart unto God and sending out into his vineyeard the person thus ordained not to debate whither this Ceremonie be of the essence of ordination as some judge yea or not let our Informer shew me why it may not upon all these grounds be looked upon as a badge of Ministerial authority and supposing this authority inherent in the presbyters I would ask him 3. Since Paul commended the whol official power of ordination jurisdiction to the presbyters Act. 20. Peter 1. Epist. 5. Ch Imputs ane 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or actuall exercise of Episcopall authority to the elders who were as himself acknowledges set over the flocks onely and so none of his imaginary Prelat elders With what sense or reason can he or anyelse say that they could not share in the substantials of ordination many no doubt concurred with the publick blessing
his argument is that one is named though many are spoken to and where many Presbyters are supposed to be as at Ephesus who threfore must needs be a Bishop but this ground will not hold good Because 1. This is no more then what is suitable unto the stile of this book which is by mistick visional representations to include many individuals as one singular So all the individuals of the Church both members and officers are represented by one candlestick and why not also all the Ministers by one angel which is a terme that of it self and in this place imports no jurisdiction properly but is immediatly referred to the qualities of Ministers above expressed 2. This is also suitable to the stile of this book as it is epistolar the addresse may be to one but it will give no Authority to that one over the rest no more then ane addresse from the King to a speaker of the Parliament will give to that person jurisdiction and authority over them Or then our Lords saying to Peter only expressly not to the rest of his fellow disciples I will give unto thee the keyes c. Will conclude that he was Prince or primat over the Apostles and that they had not equal authority with him in the use of the keyes Our Informer and his fellows here doe justifie the Papists pleading for the Pope 3. This is suitable unto Scripture prophetick writings and to this book as such to represent many individuals by one singular The four beasts and twentie four Elders are not four individuall persons or twentie four single Elders The singular names of Woman Beast Whoor Dragon signifie a collection of many individuales So the one Spirit of God is called the seven Spirits in the 1 Chap With reference to his manifold operations Dan. 8 20. One Ram signifies many Kings of the Medes and Persians He that will not hearken to the Priest Deutr. 17 12. That is the Priests in the plurall So the Priests lips should keep knowledge and the Law is to be sought at his mouth Mal. 2 7. That is the Priests Blessed is that servant whom his Lord c. that is those servants Particularly as to this term Angel It is said Psal. 34. That the Angel of the Lord encamps about the Godly that is many Angels 4. It is suitable to Scripture and to this book To represent ane indefinet number by a definit Thus all Judas Adversaries are represented by the four hoâ—…es Zachr 1 18. All the Godly and the ungodly are represented by the five wise and the five foolish Virgines Matth. 25. and in the 8. Chap of this book The Seven Angels standing befor God represent all the Angels Foâ—… in the 7 Chap Mention is made of all the Angels who doe thus stand So we are to understand with the same indefinitnes ofttimes the Septenary number as the Seven pillars which wisdom hewes out Prov. 2. The seven Pastours or shepherds Mic. 5. The Seven eyes Zachr 3. And in this very book the Seven condlesticks Lamps and vials Revel 4 5 15 5. As wee find the scripture and this same Apostle first naming a multitud and then contracting it into a singular as 2 Joh. 2. many deceavers are come into the world then this is a deceaver and ane Antichrist And sometimes the individual in one sentence turned into a multitud as 1. Tim. 2 15 Shee shall be saved that is the woman bearing Children if they abide in faith and Charity that is such women in General as Beza tells us all writers doe take it So it is as certain that this single Angel is turned into many in one and the same Epistle in this book and spoken to in the plural as when it is said Revel 2. 24. to you and to the rest in Thyatira and in Revel 2 10. we find John changing in one sentence the singular Angel into a multitude fear none of these things which thow shal suffer Behold the devil shal cast some of you into prison that yee may be tryed c. as in 2 â—…oh 2 He changes many into One Finaly Wee have proved that the Scripture allowes of no Angels Standing-Church officers or Bishops above the Pastours or Presbyters who have in Scripture the whol Episcopall power given them So that whatever this Informer shall produce as the Characteristick of this Angel we find it applicable to Presbyters 1. Is it the work of this Angel to preach and baptize This Commission he will grant belongs to all Pastours 2. Is it the power of ordination The Scripture shewes us that this is Seated in a Presbytery 1. Tim. 4 14. with Act. 22 5. Luk. 22 66. Matth. 18 17. Or 3. Is it the ruling Governeing power Surely all Ministers are such Angels All that watch for the peoples soules have a joynt rule over them Hebr. 13. 17. And therefor none can challenge it solely to himself In the Church of Thessalonica the laboures in the word and doctrine joytlie and indiscriminatim fed joyntlie censured and admonished and were joyntly the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Rulers to whom consequently the people were indiscriminatim or with out any difference of one of them from another to submitt themselves 1 Thess. 5. 12. There was therefore no sole Angel or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and ruler but this Prostasia or ruleing power was in many So was it with the Church of Ephesus Act. 20. So with these elders or Bishops 1. Pet 5. And we offer to this or any mans serious thoughts whither it be suiteable to divine rules to cross so many clear Scriptures upon the ground of a metaphorial mistick expression and to expone them in that sense rather then to explaine the Metaphor and mistick expression by plaine Scriptures And whiâ—…her it be not more suiteable to understand the Angel of Ephesus of the Ministers to whom in a plaine Scripture the whole Government is found intrusted rather then to expound that plaine text Act. 20 by a Metaphor and contrary to that plain text to set up one Angel or Diocesian Bishop over that Church with sole power of ordination and jurisdiction But the Doubter objects what have been saying viz That the Angel is to be taken collectively and not for one single person but for all the Ministers To which in a peece of petulant folly he Answers That he hath oft wondered at this reply that it seems this Scripture pinches us sore when we flie to such a shift That Scultetus a learned Protestant affirms that the most learned interpreters understand the Angel thus and that without offering violence to the Text it cannot be otherwayes understood Ans. 1. We hope is evident from what is said that the most native scriptural acception is to take the Angel collectively To which we may adde that although the Lord Jesus the best interpreter of these Angels doth expound the Seven candlsticks to be the Seven Churches yet in expounding the Seven Starrs he losses the number of
in all his antiquity A prelâ—…y deryoing all its power both of ordination and Jurisdiction absolutly from the civill Magistrat having no intrinsick spirituall authority and in all its administeration acting by way of deputation and commission from the Magistrat as accountable to him in every piece thereof immediatly and solely as other inferiour civil Governours Dar he say that these Bishops in the first ages exercised not ane inherent Ecclesiastick spiritual power distinct from and independant upon the Magistrat Was all their meetings and all matters cognoscible in them given up to be pro libitu disposed of by any Prince or potentat whither heathen or Christian Did not all Ministers and Bishops of these times exercise ane Ecclesiastick independant authority as being totally distinct from and not a part of the civill Government Was ever there Erastian Government heard of in the Christian World till Thomas Erastus of Heidleberge brotched it And hath it not since that time been Impugned by the most famous lights of the reformed Churches as contrary to the Rules of the Gospell Church Government So that our Informer must acknowledge the present Ecclesiasticocivil or linsy-wolsy-Prelacy to be a speckled bird of new fashioned coloures never before seen to which he will not find a paralleel among all the Fathers or Bishops of former ages 9. Let me add how will our Informer make it appear That in the first purer ages any of the ancient Bishops did deny wholly exclud ruling elders from Church Iudieatories We have proved this officer to be juris divini from Scripture And the full consent of Antiquity also of reformed divines is abundantlie clear exhibit by many of the learned for the divine right of this officer Ambrose is brought in compleaning of the disuse of these officers on 1 Tim. 5. As a devation from the Scripture-patern proceeding from the pride negligence of Doctors Origin his Testimonie lib 3. contr Celsum is remarkable who shewes that among the more polite hearers who were above the Catechumenists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Non nulli praepositi sunt qui in vitam mores eorem qui admittuntur inquirunt ut qui turpia committunt eos communi caetu interdicant qui vero ab istis abborrent ex animo complext meliores quotidie reddant There are some set over the rest who inquires into the life and manners of those who are admitted that such as committ these things that are vile they may discharge them from the publick assembly and embracing from their heart such as are farr from these things they may render them every day better Here are censurers of manners found in the ancient Church though not Ministers and designed and constitut to their work with authority in their hand to interdict the scandalous and what are these but ruling elders So Augustin Epist. 137. writeing to his Charge directs it thus dilectis sratrbus clero Senioribus universae plebi Eccleâ—…ae hippo ensis To the beloved brethren the Clergie the elders and the wholl people of the Church of Hippo. So Contr. Crese Gramattic omnes vos Episcopi Presbyteri diaconi Siniores Scitis All you ' Bishops Presbyters deacons and elders doe know Here are Tuo sorts of elders mentioned in one comma who can be nothing else but ruling elders For the same purpose the learned in handling this theam doe cite Barronius Ann 103. Where he enumerats Episcopi Presbyteri diaconi Seniores Bishops Presbyters Deacons Elders So also Tertullian Apolleget adversus gentes c. 39. Cyprian Epist. 39. Optatus lib. 1. p. 41. and many others See assertion of the government of the Church of Scotland Christoph justell observ not in Cod. Can. Eccles. affric p. 110 111. jus divinum Regim Eccles. Smectim c 10. The Ancient Bishops were not set over whole provinces but city by city for most part yea severall Cities had more which sayes they were not at all Bishops properly Clemens in Constit. l. 7. c. 46. shews that Evodius and Ignatius had at once the Episcopacy over the Church of Antioch and what was this but a meer Collegiat Ministery Council African Cap. 21. appoints that to examine the cause of a Presbyter sex Episcopl ex vicinis locis adjungerentur 6 Bishops from neighbouring places be adjoyned Poor dorps had their Bishops as is clear in History Nazianzon a little towne neer Caesarea yet was all the Episcopall See of Gregory Nazianzen In Chrysostoms time the diocess contained but one citie Homil. 3. in acta nonne terr arum orbis imperium tenet imperator c. doth not the Emperour saith he Govern the World but this man is a Bishop only of one city Sozom. Hist. Bcclesiast lib. 7. cap. 19. Tells us that he found with the Arabians and those of Cyprus Bishops in little Dorps 11. The Ancient Bishops placed preaching among the chief partes of their office and were not idle drones as ours are Theophilact on 1 Tim. 3. tells us that docendi officium omnium precipue ut insit episcopis est necesse that the office of preaching which is the chieff of all others its necessarie that the Bishop be indewed with it As ours Court-prelats so our non-preaching Prelats are strangers unto and condemned by the ancient Canons Photii Nomocan tit 8. cap 12. de Episcopis qui non convertunt haereticos de Episcopis clericis qui non docent populum he presents and digests the Canons against Bishops and clergy men who convert not haeretiks and teach not the people some of these Canones are as followes The 58. canon of those called Apostolick runes thus Episcopus vel Presbyter qui cleri vel populi curam non gerit eos piet atem non docet segregetur si in socordia perseveret deponatur The Bishop or Presbyter who takes no care of the people or clergy and teaches them not piety let him be set aside and if he continue in his folly let him be deposed Balsamon upon this Canon tells us that Episcopalis dignitas in docendo consistit omnis Episcopus debet docere populum pia dogmata c The Episcopal dignity consists in teaching and every Bishop ought to teach the people holy statutes for the Bishop is for this end established to attend the people c therafter he shewes that the presbyters ought to be so imployed quia etiam prope Episcopos sedent in superioribus cathedris because they sit beside the Bishops in the higher seats they were not then the prelats underlinges as our curats are now hence he concludes that the Bishop or priest who neglected this duety were to be set aside and if continuing to be deposed The 36. of these Canons puts this censour upon the Bishop who neglects this duty Si quis ordinatus Episcopus non suscipiat ministerium curam sibi commissam sit segregatus c That the ordained Bishop shal be set asid sured who goes not
opposition to prelacy So the Confession of the French Church Credimus veram Ecclesiam c We believe that the true Church ought to be governed by that policy which Christ hath ordained viz that there be Pastours Presbyters or Elders and Deacons And again we believe that all true pastours wherever they be are endued with equal and the same power under one head and Bishop Christ Iesus which strikes our Diocesian and Erastian frame of government starke dead Which is seconded thus by the Belgick Confess Art 30. All Christs Ministers of the word of God have the same and equal power and authority as being all Ministers of that only universall head and Bishop Christ. To thesewe might adde many other Testimonies of reformed divines as Calvin Piscator Marlâ—…rat on 1. Tim 4. 14. Tit. 1. 3. Zanch. de Statu Pâ—…ccat and Legal in 4tum praecep Chemnitius Loc. Com. Part. 3. de Eccles. Cap. 4. Exam. Concil Trid. part 2. de Sacram. ordinis pag. 224 225. proving also that Election and vocation of Ministers belongs to the whole Church Antonius Sadael Resp. ad repetita Turriani Sophismata par 2. loâ—… 12. Beza de divers Ministrorum gradibus Iunius Controv. 5. l. c 3. N 3. Chamierus Panstratia Cathol Tom 2. de Occum Pontis Cap 6. A 3d. Great point of Presbyterian Government in opposition to prelacie is the peoples interest in the election and call of Ministers And for this there is as full a consent of divines and Churches both ancient and Modern Severall of the forementioned Confessions clears this the peoples election and call being taken in together with Presbyters ordination Cyprian Epist. 68. is full to this purpose Plebs ipsa maxime habet potestatem vel eligendi dignos sacerdotes vel indignos recusandi quod ipsum videmus de divina authoritate descendere ut Sacerdos sub omnium oculis plebe presente deligatur dignus atque idoneus publicâ—… judicio ac Testimonio comprobetur That is The people themselves have Chiefly the power either of Electing worthy priests or refusing the unworthy which mater we see even of it self to descend from the divine authority that the priest be set apart under the eyes of all in the peoples presence and as worthy and qualified be approved by a publick judgment and Testimony So lib 1. Epist 4. is full for the Churches libertie and right in elections The 4t Council of Carthage Can. 22. Requires to the admission of every Clergy man civium assensum testimonium convenientiam The consent of the citzens their testimonie and agreement Socrat l. 4. c. 25. sayes that Ambrose was chosen Bishop of Millan by the uniform voice of the Church In the pretended Apostolick but truely old constitutions of Clement lib. 8. cap. 4. The Bishop who must be ordained is appointed in all things to be unblameable chosen by all the people unto whom let the people being assembled on the Lords day N. B. with the Presbytery and the Bishops there present give their consent And a Bishop askes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Presbytery the peopleâ—… if they desire such a man to be set over them The Helvetick confession told us that the right choosing of Ministers is by consent of the Church So the Belgick confession tells us that Ministers Elders and Deacons are to be advanced to their office by the lawfull election of the Church Greg. Nazian orat 31. commends Athanasius his calling as being after the Apostolical example 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the suffrage of all the people Blondel clears this from a large consent of antiquitie page 379. to 473. And this is cleared also by a large consent of protestant divines Luther de potest Papae Calvin on Act. 6 3. Beza confess Cap. 5. Art 35. Musculus in Loc. com Zanch. on 4t com Junius Animadvers on Bellarm Controv. 5. l. c. 7. Cartwright on Act. 14. v. 23. Wallaeus Bullinger Wittaker See Mr Gilesp Misc. quest pag 18 19. Our first book of Discipline appoints to the people their votes and suffrage in election of Ministers in the 4t head And the 2d book Cap 3. discharges any to intrude contrary to the will of the congregation or without the voice of the eldership A 4t Essential point of Presbyterian Government in opposition to Prelacie is in relation to the office of the ruleing elder as appointed by Christ. This we cleared from Scripture and there is as cleare a consent of antiquitie for it and of modern reformed Churches and divines exhibited by our writers For this Ignatius Epist ad Trallianos ad initium pag. 66. edit oxon An. 1644. is cited Likewise Baronius in his Annals Anno 103. in the Gesta purgationis Caeciliani Felicis Tertul. Apolog. Advers gentes Cap. 39. Origen ontra Celsum lib. 3. Cyprian Epist. 36. Optatus lib. 1. pag. 41. edit paris An. 1631. Ambrose comment on 1 Tim. 5 1. And for modern writers Whittaker contra Duraeum lib 9. Sect. 47. Thorndicks discourse of religious assemblies cap. 4. pag. 117. Rivet Cathol Orthodox Tract 2. quest 22 Sect. 4 Finally Presbyterian Government as it stands in opposition to the present Prelacie in its Erastian mould and maintaines a spirituall authoritie in the hands of Church officers distinct from and independent upon the civill powers of the world hath as full a consent of the learned As Erastianism was first hatched by Thomas Erastus Physician in Heidleberg about the year 1568. And much catched up and pleaded for by Arminians since so it hath been impugned by a full consent of reformed divines who have fully proved it to be contrary to the rules of Church Government set down in the Scripture both in the old and new Testament and utterly eversive of the Gospel Ministrie and Church The eminent divines who have written against it are Beza who encounters with Erastus himself upon this point Zachriasursin Wallaeus Helmichius Triglandus Dr Revius Dr Voetius Appollonius and many others Especially the famous and learned Mr Gillespy in that elaborat peice entituled Aarons rod blossoming wherein the consent of the ancient and modern Church as to this great point of truth is exhibit See 2. book 1 Cap. pâ—…g 167. Now from all that is said Whither Presbyterian Government hath not the patronage of the purest Scripture antiquity and a full consent of the after purer times and of reformed Churches and divines in all the forementioned points of its opposition to the Prelacie now established Both in holding 1. The identity of Bishop and Presbyter as to name and things 2. Presbyters right of ordination and Jurisdiction 3. The peoples interest in the Election and call o. Ministers 4. The ruleing Elders office 5. The Churches intrinsick power of Government I leave to the Impartiall to judge And consequently of the vanity of this new Dialoguist His pleading upon this point A Confutation Of the Second DIALOGUE Anent the Covenants Against EPISCOPACIE Wherein the Informers reasonings against the
abjuration of the present Episcopacie in the National and Solemne League and Covenant and the obligation of these oaths in opposition thereunto are examined CHAP. I. Atwofold state of the Question proposed the one touching the abjuration of this Prelacie in either or both these Covenants the other concerning the obligation of these oathts against it That Prelacie is abjured in the National and Solemne League and Covenant proved at large And arguments offered to evince their oblidging force upon the present and succeeding generations THE state of the Question in the Second Dialogue is twofold 1. Whither the Prelacie now established by Law in this Church be abjured in the national and solemne league and Covenant 2. Upon supposition that it is abjured in both the one and the other whither the obligation of these Oaths stands against it yea or not Wee shall a litle touch For the 1. Our National Covenant sworne by King Iames in the the year 1580 and by the Estates of this land and many times thereafter solemnlie and universally renewed both by our Church and State doth clearly exclude Prelacie The passages thereof pleaded against Prelacie and wherein our obligation lyes are these 1. In General wee professe to believe the word of God to be the onlie rule the Gospel contained therein to be Gods undoubted truth as then received in this Land maintained by sundrie reformed Kirks States chiefly by our own Whereupon we renounce all contrary doctrine and especially all kind of Papistrie in generall particular heads as confuted by the word of God and rejected by the Kirk of Scotland 2. After a large enumeration of many points of poprie disowned upon this ground and vowed against as contrary unto the word of God and the gospel of Salvation contained therein Wee renounce the Popes worldly monarchie and wicked Hierarchie and whatever hath been brought into this Church without or against the word of God 3. Wee vow to joyne our selves to this reformed Kirke in Doctrine faith religion Discipline Swearing by the great name of God to continue in obedience to the doctrine and Discipline of this Kirke and upon our Eternall perill to maintaine and defend the same according to our vocation and power all the dayes of our life Now the obligation of this engadgement against prelacie is evident these wayes 1. All doctrines contrary unto or beside the word of God are here rejected and disowned All doctrines contrary to the simplicity of the Gospel recived and believed by the Church of Scotland and whatever hath been brought into this Church without or against Gods Word But so it is that the present hierarchy is contrary unto the Word of God both in its Diocesiâ—… and Erastian mould as hath been proved at large And we heard that this Church of Scotland since it received Christianity did stand for a long time under Presbyterian Government and untill Palladius was sent unto us from Pope Celestine never knew a Prelat Ergo Prelacie in its Diocesian Erastian mould is here abjured 2. Our Prelacie is condemned in that clause of the Popes wicked hierarchie whereby the Prelatick Government is most clearly pointed at which is evident thus 1. That the Government of the popish Church is prelaticall this man will not deny it is by Arch-Bishops Bishops Primats Deans c and it being distinct from his Monarchie for else the naming of his worldly monarchie had been enough and moreover it being ranked among these things which are brought into the Church against the Word of God and into this Church against her pure Doctrine which was clearly the sense of it that assemblies and the body of this Protestant Church entertained assemblies declaring that the Word Bishop was not to be taken as in time of Papistrie And Iohn Knox whose sense and Judgement herein was certanlie retained and upon all occasions manifested by our Reformers accounting Prelacie to have quid commune cum Antichristo Ergo Prelacie is here vowed against simpliciter and in it self considered 2. If he grant a hierarchie to be here abjured sure it must be abjured with the rest of the corruptions enumerat in that large list of them exhibited in this Oath Now these are abjured in themselves simpliciter as contrary unto the Word of God and the doctrine of this Kirke ergo So must a prelacie or hierarchie be in its self abjured under the same formalis ratio as thus brought in whither by the Pope or any other 3. This hierarchie is supposed in this Oath to be contrary unto the Discipline of this Church as well as the popish Doctrine is therein supposed contrarie to her pure Doctrine Now as we shall shew the Discipline which this Church then owned was Presbyterian So that that Discipline or Hierarchie which stands in opposition to Presbyterian Government is here abjured but so it is that prelacie ex se sua natura stands thus opposit unto it ergo by the hierarchie all prelacy is abjured 3. Prelacy is abjured in that clause where we professe to joyne our selves to this reformed Kirk in her Discipline as well as her Doctrine and vow and sweare adherence unto both Now that the Discipline then owned by this Church was Presbyterian Government or discipline Is evident these wayes 1. Discipline by generall assemblies and Synods having compleat parity of all Ministers with a joynt decisive suffrage is Presbyterian Discipline but this was that Discipline owned by our Church For her first Nationall Assembly compleatly Presbyterial in its mould was in the Year 1560. After which time untill 1580 When this Covenant was sworne there were many assemblies exercising their power 2 That is presbyterian Discipline which did judicially condemne prelacie as having no warrand in the Word and ownes no Church officers as lawfull but pastours Doctors Elders and Deacons But so it is that this was the judiciall decision of our generall assemblies long before this Covenant for the first book of discipline containing the Basis of presbyterian Government was approved and subscribed by this Church in the year 1560. And the Second book of discipline in Anno 1578. Which two books compleatly overthrow Prelacie layes down a mould of Presbyterian government And therafter in the assembly at Dundie Anno. 1580. Sess. 4. The office of a Prelat was particularly condemned by a solemne act and abolished as unlawfull and void of Scripture warrand ordaining under paine of excommunication such as brooked the said office to lay it aside as ane office to which they are not called of God and cease from preaching and administring Sacraments under hazard of the same Censure or using the office of a Pastour till they receive admission de novo from the generall assemblie Now in the nationall covenant this existent discipline being sworne to be maintained who can say but that Prelacie is most formallie abjured therein Especially if it be considered that in the same year 1580 This national covenant was sworn at which timethese
Reformation whereof these points mentioned are one main piece rather then such as have turn'd aside to this course of perjurious defection Sure our obligations mentioned do every way include Presbyterian Ministers exclude Conformists Presbyterian Ministers are maintaining the peoples right and liberty to call their pastour Conformists are selling away this peice of her reformation liberty and thus crossing the scripture-pattern the first are adhering to this Churches vowes and people are obliged to owne these Ministers that are pursuing the ends the other are casting them away c. Again 3. all the motives mentioned in the premised act of parliament and in our Churches publick acts in opposition to patronages and prelatick usurpations in a Ministers entry are still binding and in force according to our principles as the Informer will not for very shame deny and he must admit this supposition since in this point he professeth to argue against us upon our own principles and so what did then engadge to restore this peice of our Churches libertie and Reformation the same doth now bind to adhere therunto and consequently to owne the Ministers that contend for this Reformation rather then the backsliders and deserters thereof 4. This man dare not assert that the granting conformists to have the essence of a Ministerial call will in every case infer the conclusion of hearing them or that the granting a Minister to have this is the only adequat ground which will in all circumstantiat cases make hearing necessary For 1. What if he be violently obtruded by a part of the congregation upon the previously call'd Minister his labours to whom the people stand oblig'd to adhere Again 2. What if he be promoting a Schismatick course setting up an altar against an altar as some of these men tell us in their Pamphlets will a people cross their principles as to his having the essence of a Ministeriall call if they refuse to follow him in that Schismatick course Nay he will not say it 3. What will our Informer answer to Presbyterian Ministers plea for peoples adherence to them upon their lawful call mission and entry to their charges will this infer a necessity of the people's owning them and deserting conformists If it will not as he must here say or yeeld the cause then he must confess that acknowledgment of the essence of Curats call will not absulutely plead for hearing them untill before the Scripture barr and by the constitutions and reformation of this Church they can prove their claim to be better then that of Presbyterian Ministers to officiat as her true Pastours which will be ad Kalendas Graecas whatever he can pretend here as to disowning of Presbyterian Ministers in their administrations notwithstanding of their having a lawfull call and pastoral relation to this Church will be easily retorted upon himself and abundantly counterballanced by that which in the case of conformists may be pleaded to supersede and stop the peoples owning of them in this circumstantiat posture of our Church So that the state of the question here being this whether Ministers ordained by Bishops and presented by Patrons or those who are ordained by the Presbytry and called by the people have best right to officiat in this Church as her Pastours according to the Scripture rule her reformation and principles and to be own'd or disownd by the people accordingly The decision will be very easy and favourable to Presbyterian Ministers and exclusive of all his fraternity And whatever he doth here alledge anent Pâ—…esbyterian Ministers schism intrusion or disorder will be easily retorted upon himself reputando rem in universum ab initio Or tracing matters to their true originals But now what sayes our Informer to this argument of his Doubter as he slenderly propones it to make it foordable 1. He tells us that sundry whom we refuse to hear entred by the peoples call But tho it were granted that such might be heard who are but a few how will this plead for all the rest and loose his Doubters argument as to them 2. we told him that it s not the want of the peoples call simply and abstractedly from the circumstances of our case that we ground upon in disowning them no more then it is Presbyterian Ministers want of an Episcopal ordination which he pleads simply as the ground of disowning them But our ground is their standing all of them in a direct stated opposition to the Reformation union and order of this Church and driving on an interest and design tending to overturn it and by consequence being lyable to her highest censures and likewise their persecuting and opposing faithful Ministers contending for her Reformation 3. All those who he alledges entered by the peoples call havng by their conformity to this Prelacy and Erastianism disowned their first entry in this manner and obtained presentation from Patrons and collation from prelats according to their new acts and orders are now of the same stamp with the rest as to their principles and carriage and consequently the peoples disowning them upon the fore-mentioned grounds in this our case falls under the same obligations with their disowning others and the rather because their apostacy is an aggravation of their guilt But now what sayes our Informer to this text Acts. 14. 23. which is brought by his Doubter to prove the peoples right in the election of Pastours He grants that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is borrowed from the custom used in some of the ancient Greek states where the people signifyed their election of Magistrats by the stretching forth of their hands because the word so signifies Well what then hath he to quarrell at in this argument for the peoples right in the call of Ministers from this text 1. He tells us that Doctor Hamond and other Criticks shew that the word is oftenused by writters to express the action of one single person as it s taken by Luke Acts 10. 41. Speaking of Gods chusing or appointing So that the word is not necessarly to be understâ—…od of the action of many chsiung by snffrages Ans. That the Greek Word in its ordinary and constant acceptation doth import and is made use of to signify a chusing by suffrages and lifting up or extending the hands Presbyterian Writers have proven from a full consent of Criticks Interpreters and the best Greeck authors The Syriack version shewes that the word is not to be understood of the Apostles ordination of Elders but of the Churches election of Elders in rendering the text thus Moreover they made to themselves that is the disciples mentioned in the former verse made to themselves for such as were made were not Elders or Ministers to Paul Barnabas but to the multitude of the disciples in every Church while they were fasting with them praying commending them c. Which election could not be but after the Grecian form by the Churches lifting up or stretching out of
hands thus Mr Gillesp. Misc. quest page 9. Who also cleares this from Criticks and Interpreters asserting this sense of the word He shews that where Iulius Pollux hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lib. 2. cap. 4. Gualther and Wolf Sâ—…berus render it manuum extensio and that Budaeus interprets the word plebiscitum suffragium H. Stephanus manum porrigo Because he saith they did in giving votes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thence the word came to be used for scisco decerno â—…reo Iustin. Martyr Quest. Resp. ad orthod Resp. ad quest 14. distinguishes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as of a different signification Arrias Montanus in his lexicon doth interpret this word manum elevare eligere creare Magistratum per suffragia Again 2. The manner of election among the grecians clears this metaphore signification of the word Demosth. Cicero and others make this appear they had a phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omnium suffragijs obtinet and another phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no man gives a contrary vote The approving votes in chusing Grecian Magistrats in the theatre was by holding up or stretching forth of hands See page 10. 11. 12. Where this is learndly and at large made good 3. This is also made good from the ordinary method wherin the scriptures do express the setting apart of Church officers to their sacred functions which is by the Churches election and consent see 1 Cor. 16. 3. 2 Cor. 8. 19. 1 Tim. 3. 7. Acts 1. 23 26. and 13. 3. and 15. 22. And since the holy ghost doth here intend by Luke to express the manner of the establishment of Elders it is utteâ—…ly improbable that the churches suffrage should be here omitted 4. Protestant writers draw the Churches suffrage in election of Ministers from this word Magd. Cent. 1. lib. 2. cap. 6. Zanch. in 4. precept So Beza Bullinger decad 5. Serm. 4. Iunius contrav 5. lib. cap. 7. Gerard. Tom. 6. pag. 95. Danaeus 1 Tim. 5. Wallaeus in his treatise quibusnam competit vocatio pastorum Cartwright against the Rhemists objecting with our Informer That in scripture this word signifies imposition of hands answereth That its absurd to imagine that the holy Ghost by Luke speaking with the tongues of men and to their understanding should use a word in that signification in which it was never used before his time in any writter holy or profane For how could he be understood saith he if using the note and name he had fled from the signification whereto they used it therefore unless he purposed to write what none could understand or read it must needs be that as he wrote so he meant election by voices Then he proves this from Oecumenius the greek scholiast from the Greek Jgnatius and tells us there were proper words to signify the laying on of hands had the holy ghost intended this and that its absurd to thinke that Luke who straitneth himself to keep the words of the seventie Interpreters when he could have uttered things in better terms then they did should here forsake the phrase wherewith they noted the laying on of hands being most proper and natural to signify the same Next As for what he objects from Acts 10. 41. had he been sincere or diligent in this debate he might have found that the above mentioned learned Presbyterian writer with others doth here tell him first that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used there is not the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but is as it were a preventing of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a prior designation 2. That its atribute to God metaphoricâ—… or improperly shewing that in the council of God the Apostles were in a manner elected by voices in the trinity which he clears by that parallel Gen. 1. Let us make man Adding that this hinders no more the proper signification of the word when applyed to men then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ascribed to God can prove that there 's no change in men when they repent because there is none in God The Informers 2d answer is That Greek wri ters do ordinarly use this word to signify ordaining a person to a charge without voices and suffrages And that here it s so to be understood he proves from this that Paul and Barnabas are said to do this work exprest by this Greek word and not the people That we will not say that Paul and Barnabas elected Ministers to these Churches which were to yeeld the question That therefore our translation reads it they that is Paul and â—…arnabas ordained them elders c. they pray'd and commended them to the Lord So that it was not the action of the people but of Paul and Barnabas Ans. All this is nothing but his petio principii and what is answered already 1. That this word signifies ordinarly the ordaining of a Person to a charge without votes and suffrages is most false and contrary to the sense of the word in Greek authors contrary to the Scripture acceptation of the word to sound divines as we have heard And to this may be here added which is also the observation of the above mentioned learn'd writters that we find extraordinary Officers in the Apostles times not put into their functions without the Churches consent hence we may conclude that far less ought there to be an intrusion of ordinary Ministers without their consent Paul Silas were chosen of the whole Church to their extraordinary delegation Acts. 15. 22. Pauls company were chosen by the Church 2 Cor. 18. 19. The Commissioners of Corinth were approved by the Church 1 Cor 16. 3. Matthias an Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simul suffragiis electus est as Arrias Montanus turn's it was together chosen by suffrages viz. of the 120 Disciples 2. How prove's he that Paul and and Barnabas did this work exprest by this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we told him that the Syriack version understands it of the Disciples Mr Gillespy lococitato proves that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here to be rendred ipsis not illis shewing that Pasor in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 renders Acts 14. 23. quumque ipsis per suffragia creassent presbyteros so saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he proves because the Greeks use the one word sometimes for the other as he clears from Scripture parallels So he thus senseth the verse and context the Churches of Lystra Iconium and Antioch after chusing of Elders who were also solemnly set apart with prayer and fasting were willing to let Paul and Barnabas go from them to the planting and watering of other Churches and commended them to God to open to them an effectuâ—…ll door Eph. 6 18 19. or for their saftie and preservation Luk. 23. 46. Again what inconsistency with our sense of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will it be if all that is mentioned in the 23. verse
be taken as joint acts of Paul Barnabas and of the Churches together with them viz. That they all concurr'd in making them Elders by suffrage and in prayer and fasting and commending themselves to the Lord. 3. How proves he that the relative they in our translation is referred to Paul and Barnabas only rather then the Churches sure this is a blind proof and as we use to say a Baculo ad angulum they ordain'd elders Ergo Paul and Barnabas only ordain'd by Imposition of hands since the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it s resolved by the learned cannot hardly in propriety of speech import laying on of hands in ordination which was proper to Paul and Barnabas and the Septuagint whom Luke followes expressing the laying on of hands by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our Informer must acknowledge this from the sequel of his own reasoning for he tells us that Paul and Barnabas could not elect Ministers very true and therefore the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in its native acceptation signifies election by suffrage as he hath acknowledged must relate to the people Since there could be no hand-suffrage betwixt Paul and Barnabas 4. Giving and not granting that this was an act of Paul and Barnabas distinct from the Churches suffrage our argument stands good and this will not in the least yeeld the question as this man foolishly imagines for to read it thus Paul and Barnabas ordained elders by suffrage is all one with this that they ordained such to be elders as were chosen by the Chuch The people declared by hand-suffrage whom they would have to be Elders and Paul and Barnabas ordained them Elders As the Consul who held the court among the Romans created new Magistrats that is did receive the votes and preside in the elections Since as I said the hand-suffrage cannot in any propriety of speech relate to Paul and Barnabas alone See Calvines Institut lib. 4. cap. 53. paragr 15. and Mr Gillesp. ubi supra who further tells us that this may be either an action of the Church only as the Syriack makes it or a joint action both of the Churches and of Paul and Barnabas as Iunius makes it or an action of Paul and Barnabas in this sense that they did constitute elders to the Churches by the Churches own voices in all which senses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stands good for us To which we may add that Calvine renders the word cuâ—… suffragiis creassent when the had made by votes Adding that Paul and Barnabas ordained Ministers to the Churches for they did preside over and moderat the people's election Presbyteros dicuntur eligere Paulus Barnabas an soli hoc privato officio faciunt quum potius rem permittunt omnium sugragiis Ergo in Pastoribus creandis libera fuit populi electio sed ne quia tumulâ—…uose fieret praesident Paulus barnabas quasi Moderatores That is Paul and Barnabas are said to ebuse Elders but do they this solely and by themselves and do not rather remit this to the suffrages of all therefore in the making of Pastours the people had a free election and choise but left any thing should be done tumultuously Paul and Barnabas do preside as Moderatours So he sayes we are to understand the decree of the Council of Laodicea which seemed to inhibit the people's elections The Dutch Annot. upon this passage do tell us that this was a custome among the Greeks in chusing their Magistrats that the people by lifting up their hands give to understand their voting so it seems that from thence this custome was also used in the primitive Church that the setting forth of Ministers of the Church being done by Apostles or those that were sent by them for this purpose was approved by the Church by the lifting up of their hands which use long continued in the Church as the Ecclesiastick histories testify And having told us that others understand this of imposition of hands which they set down as the secondary and less probable opinion they add that this also was done with consent of the church as appears by the fasting and praying which was done by the whole Congregation and was also done in this chusing of the Elders referring to 1 Tim. 5. 17. Acts 10. 41. upon which passage they shew that the Greek word in Acts 14. 23. signifies properly by lifting up of hands to choose or ordain and is here used concerning the choosing of ordinary Ministers by the suffrages of the Church to which this extraordinary choosing of Apostles is here opposed as being done by lifting up or stretching forth of Gods hand alone Upon Acts. 6. 6. where mention is made of laying on of hands they tells us that as this was usual in blessing Gen. 48. 14. in sacrifices Lev. 1. 4. and in installing into offices Numb 27. 18. Deut 34. 9. So the Church pointing at the Apostolick Churches practice in investiture of Ministers did thus dedicate them to God his service and used thus to wish his blessing 1 Tim. 5. 22. The English annot upon this text under debate do shew that the word signifies making of such a choise as was made or confirmed by lifting up of hands to signify suffrages or consent and having told us of the general signification of the word in reference to ordination or appointing chap. 10. 41. they add that the Syriack reads the text thus and they appointed to them Elders in every Congregation Whence they collect that Paul and Barnabas did not all alone in ordaining Church-government other Christians shew'd their consent or approbation of the persons who were ordained Elders by lifting up their hands as very wee l knowing of what behaviour they had been among them so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies say they to disallow by some act election or decree Adding that Suidas interprets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which his Interpreter renders electio delectus per suffragia confirmatio populi totius consensus an election choosing a confirmation by voices consent of all the people Let our Informer here observe 1. That the choosing of Ministers by suffrage and consent of the Church is imported and held out in this passage under debate in the consentient judgment of Interpreters and that this greek word as in its ordinary so its special acceptation in this place will clearly infer so much whatever authority in ordination and election as to Paul and Barnabas and of Ministers consequently the circumstances of this text will bear out and infer 2. That this interest of the people in the election and call of Ministers is comprobate by the judgement and consentient practice of the ancient Church as the history therof doth verify 3. That that passage Act. 10. 41. doth in their sense nothing invalidate this right of the people held out in this text the one place speaking of an immediat choosing by God the
every thing But our meetings he sayes are in despite of the Law and we add disobedience to our schism Ans. 1. We shall easily acknowledge that all Christs actions are not imitable such as those of divine power as working of Miracles and the actions of divine prerogative as the taking of the ass without the owners liberty the actings of his special Mediatory prerogative such as the enditing of the scriptures giving of his spirit laying down his life instituting Church officers Col. 3. 16. Joh. 10. 15. Mat. 28. 18 19. These are not imitable nor yet such actions as were meerly occasional depending upon circumstances of time and place as the unleavened bread the time and such like circumstances of his supper But we say there are actions imitable as 1. in general Christs exercise of graces which have constant and moral grounds and are commended to Christians for their imitation every christians life as such ought to be an imitation of him the precious mirrour of grace Mat. 11. 29. Learn of me for I am meek c. Eph. 5. 2. Walk in love as Christ also hath loved us Joh. 13. 15. I have given you an example that ye should doe as I have done The christian must walk as he walked 1. Joh. 2. 6. 2. In particular Actions on Moral grounds flowing from the relations wherein Christ stood do oblige and are examplary unto those that are under such relations viz. Christs subjection and obedience to his parents and paying tribute to cesar do exemplify children and subjects their duty as in that capacity so his Ministerial acts and faithfull diligence therein do exemplify Ministers duty Now the question is as to this manner of Christs preaching in this case that is not in the ordinary and authorized assemblies of that Church but in the fields and in houses whether the grounds of it will not sometimes recur and oblige ordinary Ministers for it s ratio exempli we are to look unto rather then the meer circumstances of the Individual act as Chamier tells us Tom. 3. lib. 17. de Jejunijs And for evincing this in our case our Informers own answer is sufficient if we shall but suppose which neither our Informer nor any of his fellows have ever been able to disprove that Presbyterian Ministers are under a relation to this Church as her true Pastors and under the obligation of our Lords commands to officiat accordingly His grounds are the necessity of the work and the bitter persecution of Christs enemies both which grounds are still vigent in relation to Presbyterian Ministers as is said For what he adds of Christs acting this as head of his Church and not limit in the exercise of his Ministry as ordinary Ministers none of which is an universal postor It is very insignificant here For 1. every piece of Christs Ministry his very teaching and teaching in the temple was as messenger of the Covenant who was to come unto that temple and in the capacity of head of his Church yet are examplary for Ministers duties according to their measure 2. He dare not say that our Lords preaching after the manner instanced in the objection of his Doubter or his preaching while fleeing from persecutors was meerly founded upon this ground and did flow from no other cause and principle but this viz. that he was not limited in the way and exercise of his Ministry for he hath already assigned other Reasons of this viz. the necessity of the work and his persecution simply considered so that if he should assert this his 2. answer would contradict his first and besides he will not deny but that such as were not heads of the Church and who were in an ordinary peacefull state thereof limited in the exercise of their Ministry did preach after this manner for the officers of the Church of Jerusalem Acts. 8. in that scattering and persecution went every where preaching the gospel So did our first Reformers not to stand upon that moral precept given to the Apostles who were not heads of the Church viz. when they persecut you in one city flee to another and the Informer will not say that they were not to carry the gospel-message with them in this flight Now that which those who were not heads of the Church but Ministers yea and ordinary Ministers have done the parallel of and warrantably surely that Christ did not upon any extraordinary ground now expired But such is this way of preaching Ergo c In a word as its easily granted that ordinary Ministers are fixt and limit to their charges in a setled state of the Church so he dare not deny that a Churches disturbed persecute condition will warrand their unfixt officiating upon the grounds already given and he should know that others then the Pope were universal pastours and even in actu exercito of the whole Church viz. the Apostles as himself acknowledged nor can he deny that ordinary Ministers are in actu promo related to the whole Church as her Ministers given to her by Christ and set in her As for what he adds of our meetings that they are against the Law he knowes that all the Jews appointed that any who owned Christ should be excommunicat From the violence and persecution of which Law himself infers our Lords officiating in the manner contraverted and he can easily make the application to our case and answer himself The Doubter thinks it hard to be hindred by the Law from hearing the word of God and other parts of worship or that Ministers be hindered to preach iâ—… being better to obey God then men He answers 1. that the Law allowes and commands us to hear the word preachâ—… in our own congregations in purity and defends it which is a great mercy and that its better to worship God purely with the Laws allowance then in a way contrary to it Ans. 1. Granting that the Law did allow some to preach faithfully what saith this for their robbing so many thousands of the Lords people of the Ministry of some hundreds of faithfull Ministers will a piece of the Rulers duty in one point excuse their sin in twenty others and loose the people from their obligation to duty towards Christs Ambassadours This is new divinity 2. The law allowes none to preach in the manner he pleads for but with a blotâ—… of perjury in taking on the Prelats mark and complying with a perjurious course of defection and allowes none to deliver their message faithfully in relation to either the sins or duties of the time which is far from allowing to preach in purity and in this case we must rather adhere to Christs faithfull shepherds upon his command tho cross to mens Law then follow blind unfaithfull guides in obedience thereunto and this upon that same ground of Acts 4. 19. which he mentions But he sayes that answer of the Apostles will no way quadrat with our case why so 1. Because the Apostles had an immediat extraordinary
backsliding in this case and especially the joyning to a backsliding party who are not the true Church is much different from adherence to a Church tho backslidden It s a far different case not to leave the communion of a Church because of some corruptions and not to joyn with an unsound party of a Church drawing back from her Reformation So that upon a due consideration of the matter of fact and Presbyterian principles its evident that these Testimonies do levell against Conformists 2. It s a far different case to owne the Ministry of a corrupt Church wherin prelacy is universally owned and wherein there hath been no other way of entry into the Ministry for many generations but by Prelacy and to owne a party of Schismatick Intruders introducing Prelacy over the belly of a Presbyterian Church and shutting out her faithfull Mininistry surely these Intruders are in this case the Brownists 3. It s a far different case to submit to a Ministry meerly Episcopal and to keep the Worship in a Church long under this Government and to submit to an Episcopal Erastian Ministry and a Church Government fundamentally corrupt deriving all its power from an Antichristian supremacy and meer civil papacy after it hath been eminently and universally disowned by that Church and vowed against Especially when a backsliding party only do thus usurp over the sound Ministry and have ejected them and this Erastian abomination is set up to raze this true spiritual Government of the Church once universally setled and owned 4. It s a far different case to submit to an Episcopal Ministry so far as pure while Episcopacy is universally ownd and no obligation is upon any to disowne it further then its own corruption in that case will amount to and infer and to owne and submit to an episcopal Erastian Government introduced by an Innovating party into a Presbyterian Church against her standing acts solemn Oaths and vows universally taken on by that Church against the same while a faithfull Ministry and the great part of the people are in Conscience of their vows contending against it Surely this superinduced obligation requires a higher degree of zeal against that defection and renders it the more hainous The high places permitted to David and Solomon before the Temple was built are censured in after times greater light and obligations do in this case cast the ballance These considerations do clearly repell any argument which he would draw from his citations to our case But now to view them The English Presbyterians in that piece do first assert page 10. that all in the same bounds most be under the care of the same Minister and that these limits ought not to be brangled Ans. This shall be easily accorded give us our beautifull Church-order and a lawfully called Ministry and this parochial order shall be observed and obeyed 2. page 11. A man under a wicked or Heretical Minister must remove his habitation rather then brangle parochial order Ans Then it follows in their principles that when the order and union of a Reformed Church is already brangled by Innovating Schismaticks whose wickedness and errors are palpable men may attend a more pure Ministry without Schism by clear consequence sure he is a loser by this 3. page 12. to appoint Elders in every Church and every city is all one and converts in the city must joyn with the congregation in Churchfellowship Ans. But what if a party in the city call themselves the Church shut out the true Minister and bring in one of their own must not the true converts own their first Minister and oppose these Innovators Surely this Testimony rebounds another blow upon our mis Informer 4. page 25. evil men defacto have been officers Hophni and Phineas Scribes and Pharisees whose Ministerial acts were not null and Christs commission authorized Judas Ans. This will as much plead for owning Presbyterian Ministers as Conformists And if he alleadge that they are disorderly Schismatical c. and therefore must not be ownd in this case I answer â—…he must prove this which he hath not yet done 2. He must acknowledge that the granting that the Ministerial acts of Church-officers are not null by their sins will not plead for hearing Ministers in every case untill aliunde and from other grounds our obligation to owne such men as our Ministers hic nunc be made good which he hath not yet done as to Curats Neither Hophni or Phineas nor the Scribes and Pharisees were rooting out the faithfull Ministry of the Church of the Jews who would not concurr in a course of defection after they had laid down a course to overturn the ordinances which is the case of Conformists in relation to us as is evident Again state the question so that Hophni and Phineas and the Pharisees Ministry could not be owned without partaking in their sin then this man must needs grant that Gods people were obliged to disowne them and had disowned them Now we have proven this to be our case as to the owning of Conformists 5. page 42 43. Israel is called the people of the Lord even after the Calves were set up at Dan and Bethel and Cajaphas was own'd as high priest though they came to the office by bribry and faction and the highpriest had an hand in crucifying Christ. Ans. The same reply and retortion recurs as formerly what will he say if we plead this for presbyterian Ministers whom he will not call worse then these mentioned nor will he say that our Presbyterian Church is worse then that Church So that he must grant this will not reach his conclusion till more be supposed and proved in this point Again tho God in his soveraign dispensation had not as yet cast off the ten tribes having a faithfull remnant among them yet I hope he will not from this plead for owning the Calves or the Priests Ministry whom Jeroboam had obtruded and set up contrary to Gods institution and for keeping up that wofull breach in Gods worship and in Israel which was therby promoted and this is a fit emblem of their Innovating prelatick Ministry Beside that the high priests were men in a considerable measure deciders and Interpreters of the civil Law and might in that respect be owned But however it is as we have said bad arguing from the comporting with corruptions in that old dispensation and Ministry especially when drawing near an end to the receiving of abjured corruptions into a Church which has been rid of them and from a non-separating in the first case to conclude against a non-union or non complyance in the second And thus neither will Pauls carriage toward the high prist Acts 23. plead for adhering to Curats upon the same grounds For he will not say that Paul understood not his office in a spiritual sense to be now expired and that he was not to be owned as a teacher who was every way destitute of the truth of the
of Presbyterians may be admited to judge Ans. How he hath fastned this charge of Schismatick principles and practices upon Presbyterian Ministers and Professors I leave it to the Impartiall to Judge from what is here replyed And how far any thing which he hath affered either from Scripture or the principles of Presbyterians is from reaching the conclusion which he aims at in these trifling Dialogues which all who are conscientious are we hope shy this rejoynder and a respect to truth and dutie sufficiently antidoted against and the learned as well as conscientious may wonder at such prodigiously bold ignorance 4. He wonders that so many of good note and not of the comons only are drinking in the principles of Brounists which have been zealously disputed against by old nonconformists Ans. How hâ—… hath made good this charge I refer it to the persusall of what is here replyed and how far the pleadings of these Non-conformists whom he mentions are from helping his cause I must here add that its astoninishing to find this man pretending a principle of conscience for this undertaking when his conscience could not but tell him that both upon the poynt of Episcopacie the Covenants and separation also he might have found all and more then he hath said fully answered and that he pitifully snakes away from our arguments dar not propose them in there genuin strength Nay he doth not so much as offer fairly to state the question in any of these three great points which he pretends to inform us about but confusedly shuffles them up for his own advantadge And upon the point of the Covenant obligation he poorly followes the arguments of the Seasonable case and some hints from the Surveyer without so much as offring any return unto what the Apologist hath long since repelyd unto them If this was conscientious dealing let any Judge and yet he is not ashamed to tell the world that because Episcopacie and the covenants are by people made the great grounds of separating therefore he premised his two dialogues concerning Episcopacie and the Covenants to shew what a sandy ground they are for separation if prelacie be found at least Lawfull and the Covenants in evry case not obligatorie whereas he hath offered nothing either to prove prelacie lawful or the Covenant not obligatorie but what is by severall of the godly learned abundantly answered and fully bafled sevrall of which viz. the Apollogist and jus divinum Ministery Anglican he seems to have had before him in writeing these Dialogues and yet nather doth he touch the answers of the Apologist to his arguments anent the Covenant nor dar he scan the pungent arguments of the London Ministers against prelacie and likwise there answers to sevrall things which he has offered for it and particularly there learned Appendix in the poynt of Antiquitie which cuts the sinnews of all his tedious legend of testimonies he durst not medle with Beside It wold seem he hath seen Smectymnus upon this subject whose learned confutation of the Episcopall plea as well from scripture as antiquity he passes over sicco pede And as for Erastian prelacie he offers not a jot indefence of it though his conscience could tell him that this is one main poynt of our plea against him So that suppose Episcopacie were in its self found Lawfull as he sayes yet if Erastian Episcopacie be found unlawfull his cause and pleading is lame and lost After this he would amuse his reader with a testimonie of Zanchie and another of Blondell which parts the hoofs of his page first as for Zanchie he cites a passage of his Obser in suam ipsius confessionem cap. 25. aphor 10. 11. wherein he saves first his faith is simply built upon the word of God Next In some measure upon the commun consent of the antient Catholick Church and that he beleeves what has been defyned by holy fathers gathered together in the name of the Lord citra ullam Scripturae contradictionem that these things are from the Spirit of though not of the same authoritie with Scripture then he adds that nothing is more certain from counsells Histories and writeings of the Fathers then these orders of Ministers of which he has been speaking to have been received into the Church with her intire consent and what is he to condemn what the whole Church has aproved I answer beside that he should have set doun these gradus Ministrorum which Zanchius speaks of that his reader might have known what these degrees were or whither they were prelatick degrees or not which no doubt he would have done had he not found that this would have marred his intent for which cause he doth not so much as offer to English any part of this or of the ensuing testimony we say first that any who knowes Zanchies learning and what the voice of the first and pure antiquity is and how far from giving a testimony to the present Diocesian much less the Erastian prelat of whom none can without extrem impudence assert that Zanchie is speaking will esteem this perswasion that the prelacy now existant with us hath the universall consent of all histories councills and fathers to be as far from the thoughts of Zanchie as its necessary to prove his poynt 2. Zanchise ayes his faith simply and mainly leans upon the word of God and so whatever the word is found to condemn as we have proved it doth the present prelacie in many respects Zanchie will make no bones to condemn it likwise own it who will The next passage he cites is of Blondell Apoll. pag. 193. who asserts that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 belongs absolutly to the government of the Church and it s anext 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the maner order of its government which the Church alwayes thought permitted to her arbitrement Nather must we think every thing unlawful which humane custom of professors hath brought into the use of divine things That in such things christian prudence must act its part that no Church must be drawen into ane example that from the generall precept 〈◊〉 Cor. 14 40 the Church hath full power to follow what is more decent and commodious Ans. 1. We have before cleard that with Blondell their diocesian Prelat stands absolutly condemned in scripture and in his principles is diametrally opposit to the divine Scripture Bishop which evidently concludes his condemning the present Episcopacie with sole power of ordination and Jurisdiction much more the Erastian prelat altering fundamentally the government it self which he dar not say that Blondell ever dreamed of So that though we should grant because of this testimonie that Blondell will befound to admitt a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and constant Moderator which Its well knowen is the outmost length he goes and that the Churches example and practice here anent may be variable it falls utterly short of reaching the lest patrociny to his cause 2. he cites 1 Cor 14. 40.
Presbyter l. 30. r. the same highest ordinary officer l. 37. r. preaching Presbyter So p. 94. l. 5 and 7. and 19. So p. 95 l. 5 9. p. 97. l. 5 r. preaching Presbyters or Pastors So l. ult and p. 99. l. 4 16 26. So p. 101 l. 14 and 18. l. 34. r. that the Pastoral office admitts of different orders p. 102 l. 28. r. preaching Presbyters So. p. 103 l. 6. 21 and 28. So also p. 104. l. 23. p. 111 l. 30 r. Such different orders of Church officers l. 34. r. different orders p. 120. l. 14. r. his fancied Ecclesiastick Officers specifically different p. 122 l. 8 r. of a Superiour order and function l. 11 r. of the same function l. 16 r. Several functions l. 18 r. different functions p. 124 l. 24. r. as appearing to the Informer Episcopal like p. 131. l. 13. r. thus or of the Scripture sense imbraced by our divines viz. for the Apostles extraordinary unfixt assistants in their Ministry So Calvin on the place Bucan loc 47. de Minist Muscuius loc de minist verb. pag. 362. c. and the latter part of his Answer seems to admitt this l 21. r. which the Informer will easily grant is not that strict proper sense of the Evangelist supposed either in his doubters objection or his answer p. 133. l. 31 32 33. r. Thus in the Scripture proper sense but those that preach the Gospel in that extraordinary way above exprest for as for those that wrote the Gospel the Informer will not say they are intended here and although such may be in part called Evangelists upon this ground as Marke Luk Sensu Augustiore as Bucan expresseth it ubi supra yet this is not acknowledged to be the proper and adequate â—…round of this office and denomination as contradistinguished in Scripture from Apostles two Apostles themselves Matthew and Iohn being such Evangelists p. 139 l. 33 34. r. So that he doth in these words clearly plead c. l. ult unto p. 140. l 6. after among them adde if we consider the intire Series of his reasoning not only from Christs primacy and Supremacy as exemplified in the Aposties whatever he doth inconsistently here adde as to the division of this princehood among them since thus the Apostle John was sole primate over the Church when the rest were gone but also from the morall standing Authority of the Jewish Pâ—…hood and such a single Supremacy of the High-Priest which he denyes to be typicall but of constant use in Government and his express asserting thâ—… equality of the same Ministry may admit of inequality consequently principality or primacy as he expresseth it in Government Thus he de divers grad â—…p 14. pag. 145. l. 16. r. Had in a prefect parity and in common so pag. 147. l 13. p. 148. l. 31. after elder adde takeing it in an authoritative juridical sense as competent to Church officers p 149. l. 13. after accuse adde taken generally and in its full latitude p. 152. l. 21. After properly adde and immediatly intrusted to them p. 157. l. 12. r. will the Informer deny that in his sense or of these divines these precepts 1 Tim. 6 13. and 1 Tim. 5. 21. Joyned with the promise mentioned will not reach and include every peice of the Apostolick and Evangelistick office respective p 158. l. 10. r. is not that which simply and absolutely in it self considered they hold to have the force of a rule p. 162. line 10. r. different offices and functions 25 r. before Ephesus Crete and other Churches were settled in their organick being and their ordinary and inferour elders p. 164. l. 13. r. is mentioned in such ane act of Solemn blessing thus circumstantiate both as to its subject and object as this p. 176. misprinted 149. r. From the first Scripture Bishops or preaching Presbyters p. 177. l. 30 31. r. That this Episcopal power over Presbyters though farre from the Diocesian Bishops power was not till the year 140. p. 190. l. 18. r. Aaron himself mediatly at least and upon the matter p. 194 l. 12. r. Hanmer p. 197. l 13. r and expound thy Scriptures which custome hath not known c. Disowning thus all customary or traditionall innovations p. 200. l. 27. r. from Mark the Presbyters l. 29. r. speaking of this custome he excludes him p. 201. l. 2 r. thus to the Presbyters election as their act simply but would have plainely asserted that it was by Mark 's appointment the simple observing of this practice or custome observing it by his appointment being quize distinct things beside that we shall after shew that Jerom never intended to assert any such thing p. 203. l. 16. r. The Church in this Nation p. 207. l. 7. r. Common counsell or in a joint parity and equality so l. 1â—… ibiâ—…m after 4 figure r. if in Jerom's sense the Apostles c p. 208. l. 3. r. preaching Presbyters From l. 11 to 17. r. thus can he make it appear that the Schisme in Corinth from which he drawes the change in Jeroms sense was anterior to his proofs from 1 Pet. 5. and Acts. 20. Much more his proof from John for the divine warrand of this intire parity and common joynt Government of Presbyters or that this Schisme was not attended with such absence of the Apostle as he supposes did influence this new Episcopall Government in Jeroms sense p. 209. l. 1. After the word nature adde besides that the passage it self will never prove either Marks practice or appointment in relation to this supposed Bishop as is said p. â—…11 l. 11. r. Upon the ground of this first evasion and glosse l. 20 r which in the two collated passages of Jerome 212 l. 5. r. that the Apostles in Jeroms sense did l 24. r. by common counsel or in a compleat parity thus also p. 214 l. 24 p. 213. l. 22 r. preaching Presbyters p. 216 l. 29 30 to 32 after Jerome speaks of r. thus So that this Schisme was bred while there was no Presbyterian parity to breed it He tells us that in Jeroms sense the Corinth Schisme gave a rise to this change while Paul was present in Spirit and Governing them Episcopally for he will not say that he let go his reighns of Government upon every personal absence and therefore it took its original according to his pleading from the Apostolick Episcopacie p. 220 from l. 33 to p. 221 r. he makes him reflect upon Christs immediate commands and institutions in point of Government whereof severals can be produced in the Evangelick History as if they were not only altered but stated in-opposition to the Apostles institutions and practice therein For Jerom doth thus clearly oppose to one another the Dispositio Divina and Ecclesiae usus or custome in this passage as two contrary and inconsistent things thus he also reflects upon Christs institutions as at first practised by the Apostles before this change p. 225. l. 17.
proceed his Doubter alledging that all stand bound against Bishops in the Covenants which doe abjure them he cryes out at all Bound as a paradox and tells us that many Ministers and people never took it and asks if we think them bound Yes we think them bound as we do judge them bound in Gods covenant Deut 29. who were not there as well as these who were there young and old wives little ones from the hewer of wood to the drawer of water It seems this man either hath not read that chapt or understands not the import of nationall compacts even among nations themselves which do certainlie oblidge all members in the incorporation although not personally sworne by every individuall Will he say that no subject as a born subject oweth fealty and alledgeance to his Majestie but such as have personally sworn the oaths of supremacie or alledgeance If so then a man could not be guilty of treason which is certainly a breach of this fealty unlesse he had personally sworn which I know not who will assert But the doubter alledging That it obligeth even the posterity he tells us that this is a strange fancy Iuramentum being with casuists vinculum personale binding those that took it only that accordingly the Covenant sayes we every one for ourselves and not for our selves and others That the father who was against Bishops his swearing should not prelimit his sons judgement who is for them in a disputable point or oblidge him to act contrary to his judgment Ans 1. That there are covenants and oaths reall and hereditary as well as personal is evident in scripture and if this man were not more led by fancy then truth he would not deny it which is not only thus evident but acknowledged also by Casuists Was not that oath and Covenant Deut 29. made with them who were not there and belonging unto and by consequence engadging their seed for ever Deut 5 2 3. Moses tells the people emphatically that God made the Covenant with them who were then alive even that Covenant at Horeb though they were all near dead with whom it was made Neh 9. 38. all entred into Covenant but only some sealed it Was not that oath of Josephs brethren anent the carrying up of his bones from Egypt to Canaan the oath to the Gibeonites such as did reach and oblidge their posteritie So that oath betwixt David and Jonathan 2. Sam 9. 7. Now that the nature of this oath is such cannot be doubted it being about matters of perpetuall and everlasting importance which no time can alter evacuat or limit and having the publick faith of Church and state interposed therin by a vowand Covenant with God and man over and above the oath And likewise being in its nature promissory in relation to duties midses and ends perpetually necessary and oblidging it is palpably evident that it is reall and not personall only 2. For that expression every one for our selves it is very impertinently here alleadged to exclude the posterity for the end and motive of the oath before this is expressed to be the glory of God the advancement of Christs kingdome the happiness of the King and his posterity the true publick liberty safety of the kingdomes c. wherin every ones private state is included which of necessity includes the posterity and designes the obligation for them Next in the close of the first article the posterity is expresly taken in when the end and designe of the matters therin contained is said to be that we and our posterity after us may live in faith and love c And in the close of the 5. article we engadge to endeavour that the Kingdomes may remaine conjoined in a firme peace and union to all posterity and therefor his negative inference viz for our selves and not for our posterity is opposit unto the very sense scope and words of this oath so that this clause is cleary referable unto the various capacities conditions and relations wherein in order to the work of God the then engadgers stood 3. his notion about prelimiting the son by the fathers engadgement is a poore shift For this might be objected against any nationall mutuall compact in matters of a farr lower nature then this This might have been objected against Josuahs oath to the Gibeonites Might not the posterity look upon it as a disputable point to keep unto them and might not Zedekiahs posterity look on it as a disputable point to keep that oath of his to the king of Babylon I wonder if this man would think it ane unlawfull Covenant and vow to engadge for prelacie as now constitute and oblidge for our selves and posterity that it shall stand in this posture Sure he will not deny the warrantableness of this since he looks upon prelacie as the ancient apostolick frame owned by the primitive Church But shall the sons judgement who is other wayes minded be prelimited by the father or els must he act contrary to his judgement let the Informer see to this If he say it s not a disputable point to hold the present prelacie and that therefor the son is oblidged to informe his judgement and act rationally the obligation to the dutie carrying in its bosom a prior obligation to know it surely he must acknowledge that this is our case and answer as to the Covenant and that consequently his objection is naught and the horns of his horned argument are crooked so that it pushes us with neither of them We might also here tell him that a prelimitation as to practice in many things not indispensably necessary will fall under the fathers paternall power over Children witnesse that case of the Rechabites And that this will not in every thing inferre a prelimi tation in judgment as to the object simpliciter Nay who knows noâ—… that the great morall precept honour Thy Father and thy Mother imports a very extensive obligation upon Children as such in order to obedience to parents and gives unto parents a large and extensive authority hereanent But shall the son be prelimit in his judgment anent all these or act contrary to it so this objection in the Informers sense and according to his scope will blurre out a great part of the 5t Command But what needs more the matters here engadged unto are important truths and dutys not disputable points as he and the rest of his adiaphorist latitudinarian party would make them and therefor we are under perpetuall obligations to owne and mantaine the same But if this man will abide a quere here and a litle retortion of his notion further thinks he it not hard to prelimit the faithfull ministery and professors of this nation in their judgement about his disputable points of the present conformity by so many laws and acts or else oblidge them to act contrary to their judgement Sure fathers have at least as great if not a greater authority to limit their children then the Prelats
and their party to prelimit the Presbyterian Ministers of this Church Especially which is our advantage in this comparison the children being supposed under no previous contrary obligations to that which in this case the fathers put upon them in relation to prelacie as the non-conformists are under counter obligations to that which is now demanded of them by their persequutors Mr Crofton in his analepsis pag. 145. tells us that considering the Covenant as made by the people of England as a Kingdom and a Politicall body professing the reformed religion it looks like a nationall obligation that the confluence of publick assent and authority by the people collectively and distributively considered the accession of Royall assent makes it a Publick and nationall Covenant binding all persons of the nation that sware or sware not personally and our posterity after us in their particular places and all that shall succeed unto the publick places and Politick capacities of this kingdom to preserve and pursue the things therein promised so long as it remaines a kingdom under one king and in the profession of one reformed religion He enforces this with the lord chief Barons speech to the condemned traytors at the old baylie you were bound to beare allegance to your king yea though you may not have taken the oath of alleadgance your selves yet yow were bound by the Recogintion of king James and his posterity made at his first coming to the crown of this Realme by the whole parliament being the whole collective body of the kindom hence he inferrs that they and their posterity must needs be bound who themselves have universaly by the authority of such who were intrusted for them engadged the faith of the nation for I see not saith he how they can give away our estates or take pardons in the name and to the security of the nation if they may not in our name make oaths promises and Covenants to bind us and our Succeeding generations and posterities in sense whereof I cannot but desire all that wish well to England to consider the Covenant the Solemne League and Covenant So that with Mr Crofton it is an uncontrovertible point that the obligation of this Sacred oath reaches the posterity which he makes good from the sense and pleading of the Lord chief Baron in the point of alledgance and fealty to his Majesty which is the sentiment of all Lawers and of the law itself So that what our Informer calls ane odd fancy appears to be a most solid truth consonant both to Scripture reason and the law of nations As for the next objection of his doubter anent the fathers oblidging for the child in Baptism it is not our argument nor is sutable to the state of this question which is concerning a Covenant taken for our seed al 's well as for our selves and if he acknowledge that the father binds not in the name and room of the childe then it toucheth not our point for our question is about fathers taking on engadgements for themselves and their posterity As for what the Informer adds here its good that he acknowledges that ane oblidging force flows from the binding mater in that baptismall Covenant and that the childs obligation is strengthened by his vow which is enough in our case against him since the matter of our Covenants and vows fall under divine precepts to which the obligation of the oaths and vows is accessory So that having sworne to keep these holy engadgements unto God we must performe and here he contradicts his forleader the author of the seasonable case who will have us either acknowledge the matter of the Covenant indifferent or not plead the force of an oath or vow as superadded to that which was duty before The doubter next objects That having sworne against prelacie we must not any more dispute or question the obligation citing Prov 20. 25. This objection he advantagiously for himself but foolishly propones that he may make way for some discourse forsooth upon this Scripture We acknowledge as well as he that we are not forbidden to enquire into an oath and vow in what cases and how farre it is binding Nay this is commanded since we must both sweare and performe in Iudgement which requires a knowledge and inquiry as we saide before and when an oath of vow is found materialy unlawfull and vinculum Iniquitatis it is no transgression of this precept to quite it Such an inquiry as is in order to the understanding and performance of this vow in faith we will allow whither to young or old Only for what he sayes of many who were put to sweare at schools and colledges and engadge in this Covenant who could not do it in judgement it is a calumnie which he cannot justifie all being exhorted and instructed therein who were come to Years of discretion so as to be in capacity to enter into this Covenant with judgement and if lesser young ones present in congregations where it was sworne did signifie a spontaneous consent it was no more then what Israels litle ones did by their presence before the Lord Deut 29. Well but what is forbidden ehre to make inquiry saith he how the vow may be eluded This is ingenuouslie saide and hereby his own lips condemne him and all his party who have been now for many years racking their wits to finde out evasions how to elude this Sacred vow Witnesse the many pamphlets on this Subject since his Majestie 's returne and this mans among the rest But the Doubter alleading that upon enquiry we will finde our selves bound against prelacy both by the nationall solemme League He falls upon his impugnation first of the nationall Covenant telling us as touching it that the terme of the Popes wicked hiearchy will not include prelacie as the survey of Naphtali fully proves well let us hear these proofs The first is because king Iames and his counsel the imposers of that Covenant and the takers of it Anno 1580 did in anno 1581 ratifie the agreement at Leith made betwixt the Commissioners of the state and Church anno 1581. which was in favours of episcopacy And would the king and counsell the next year have acted so contrary to it if they had thought all episcopacy to be abjured therin Ans. Is this the great demonstration which the Survever and he have drawen out to prove this point this being nothing but the old musty store of the Seasonable case better propounded therein then it s here To this I say first it is a very weak or rather wilde proof to conclude that such a corruption as prelacie could not be imported in that expression Because the takers and imposers did some time after counteract and contradict their engadgement must the sense of a promissory oath and Covenant be measured by the after practice of engadgers Sure he will not darre to admit this rule and yet it s the very topick of his argument I would but ask
this passage to prove that obedience to authority will preponderat the not giving of offence But so it is that the great ground of the Apostles decicision here is the guarding against the offence of the weak Iews and obedience to this sentence was in not giving offence and upon this very ground Christians were to abstain from these meats whereas he foolishly distinguishes in this point betwixt obedience to authority and not giving offence as distinct duties and makes the first to over-rule the second in plain contradiction to the text which makes the not giving offence to be the great duty and the foundation of this obedience 3. This charge will be the more conspicuos and the Informers inconsistent prevarications in this point if we consider these things in the point of offence 1. That every offence through weakness is not sinless upon the offenders part The Informâ—…r himself doth with the Apostle assert this who in the very preceeding page from 1 Cor. 8 10. Rom. 14. tells us that the Apostle will not have that which 〈◊〉 indifferentâ—… or lawful in it self used to the offence of tâ—…e weak or imboldening of their conscience to Sin 〈◊〉 That upon this ground it follows that the Scandalâ—… acceptum or offence taken as contra distinguishâ—…d by our divines from Scandalum datum or offenâ—…e given is badly and to narrowly described from â—…e groundless taking thereof as if upon this account it were faultless upon the offenders part it being certaine that neither the lawfullness of the thing out of which offence arises the good intention of the doer nor mens commands nor the weakness yea or wiâ—…kkedness of the takers of offence will free the giver thereof from guilt unless the action be in its present state and circumstances a necessary duty for thus the distinction could have no place and there were no Scandalum datum at all there being no ground to take offence upon the takers part and takeing this phrase in the Scripture acceptation as there can be no reason of a sinfull action properly Nay though the effect should not follow the giver is still guilty as Peter was in giveing offence to our Lord though that action could produce no sinfull effect in him for he said to him thow art ane offence unto me So that it is beyond debate with all sound divines and casuists that any dictum or sactum action or word upon which the formentioned effects may follow if it be not hic nunc necessary is a scandalum datum 3. That accordingly all sound divines treating on this subject in describeing a passiâ—…e scandal in opposition to that which is given do not draw their measures or description meerly from the weakness or othere bade disposition of the taker of offence but from the state and condition of the action it self out of which offence ariseth which if not necessary in its present â—…tate and circumstances they hold the scandall to be is well active as passive Thus Mr Gilespie Engl â—…op cerem Thus Ames de Consc lib. 5. cap 1. 〈◊〉 quest 3 Resp. 1 2. tells us that in omni scandalo â—…ecesse est ut sit aliquod peccatum in every scandal of neâ—…essity there is some guilt because it hath a tenâ—…encie to the spiritual hurt and detrimeâ—… of our bour And describing passive scandal which is without sin upon the givers part he sayes that this falls out cum factum unius est alteri occasio peccandi praeter intentionem facientis conditionem facti that is when the fact of one is the occasion of anothers sinning beside the intention of the doer and the condition of the deed it self He draws not his description from the intention of the doer only but from the condition of the deed it self which if tending to the spiritual hurt of our neighbour is still an active scandal and no authority of men can alter its natur or remove its guilt as we heard him before assert Mr Durham on scandal part 1 chap 1. describeth scandal that is taken only or passive offence that it is such when no occasion is given but when a man doeth that which is not only lawful but necessary exemplifieing this by the Pharisees carping at Christs actions Matth. 15 12. and by that of Prov. 4. 19. where the wicked are said to stumble at they know not what Thus clearly asserting that the lawfulness of the practice will not wholly lay the guilt on him that takes offence unlesse it be also necessary 4. The Informer cannot deny that this necessity of the action must be evinced from clear Scripture commands and cannot be rationally inferred either from the assertion of the practiser or the commands of the Magistrat simply or any supposed Ecclesiastick canon since this would evert the Apostles reasoning on this head So that he is obleidged to evince the necessity of this practice controverted from other grounds then he hath mentioned or this charge stands good against him esspecially since as we have said the Apostles injunction which he mentions as to the free use of meats was a greater authoritative determination then any which he now alledges to render the practice necessary And if a practice lawful in it self and corroborated by ane Apostolick precept enjoyning it could not be lawful in the case of offence farre lesse can the constitutions he mentions make this practice lawful in such a case So that our Argument a Scandalo stands good against him upon this point in answer to which he hath brought nothing but what is contrary to Scripture casuists yea and himself The charge which he after exhibites against us of erecting separat meetings in the houses and fields and of our being Schismaticks if ever the Christian Church had any we let pass among the rest of this mans petulant assertions the grounds whereof we have examined and confuted The people of God in obedience to Christs faithfull Ambassadours by Prelats perjurious violence thrust from their watchtowers assembling to hear the great Shepherds voice erect no seperat meetings but keep the assemblies of this Church driven by them to a wilderness whereof if the Lord open not his and the rest of his tribe their eyes they will bear the sin and punishment for ever The Doubter object next Christs preaching in privat houses and fields and peoples hearing therein inferring that so likewise may we This argument our Informer according to his usual candor disguises we say not that in a setled peaceable state of the Church Ministers may preach and people hear in this manner but upon supposal of this Churches disturbed persecute condition by a party of prevailing backsliders Ministers preaching and peoples hearing is warrantable upon the formentioned grounds both Ministers upon whom our Prelats hands have been very heavy of a long time yea I may say their litle finger thicker then their predecessours loins sters and people being in this broken destroyd state of our Church chased harassed and denyed