that is Elders These ordered and determined every thing that concern'd the synagogues or the persons in it Next them were the three PARNASSIN or Deacons whose charge was to gather the Collections of the rich and to distribute them to the poor All the Presbyters saith the Learned Le Moyne took not on them the burden of preaching and exponing the scriptures some were taken up in serving at the administration of the Sacraments searching into scandals visiting the sick strengthning the weak and providing for the Churches profit but the business of preaching belonged only to the Apostles the Bishops and the first Presbyters Hence in times of the ancient Church the Bishops perpetually preached which the inferior Presbyters did not except they were admitted thereto by the Bishops and chief Presbyters Most memorable to this purpose are the words of the learned Jesuite Sirmundus Anciently saith he the Bishops only and no others preached the word of God for this was their proper province and work 't was afterwards tho' not alike soon every where allowed to the Presbyters to preach this was soonest begun in the East as is clear from the practice of Pierius Chrysostome and others who preached while they were only Presbyters And now judge tho' nothing else had been adduced but what is just now brought from these profoundly learn'd and most unsuspected Arbiters if the Regimen and Way of the true primitive Church was not according to the Gospell Humility and Simplicity most opposite to a terrene Domination Prelaticall Grandor and Power over other Pastors and the vanity of preterscripturall and superstitious Ceremonies if she then enjoy'd not Bishops or Pastors Ruling Elders and Deacons if then whosoever had power to dispense the Word and Sacraments with the Charge of any particular Flock or Congregation was not reciprocally one and the same with a Bishop and finally if the primitive Way was not entirely one with that of our Church of Scotland and others of the reformed Churches which is now known by the name of Presbytry Hence it 's carefully to be noted how odd and grievous Alterations were made both as to the use of Terms and in the Offices they had primitively signifi'd in Scripture In yea even after the Apostolick Age we find that the word Bishop whereever it holds forth an ordinary Church-Officer alwayes signifying a Labourer in the Word and Doctrine and Dispenser of the Srcraments Pastor of a Flock or Congregation We find also the Word Presbyter taken as its equivalent denoting this very thing elsewhere as is now made evident the word Presbyter signifies no Pastor of a Flock but only one who was to assist him in Ruling and Guidance thereof some also of this latter kind of Presbyters designing the Ministry there beeing then few or no Theological Schools were trained up for the Office under the Inspection of Bishops or Parochial Pastors and accordingly whiles assisted them therein But this was only accidental to the Office of a ruling Presbyter Afterward there was a new kind of Church Office invented whose chief work was not to feed any Flock or Congregation and yet was reputed the Pastor of many Flocks which was a compleat Contradiction His Province was mainly to rule and domineer over a multitude of both Pastors and Flocks him they called the Bishop Another Office epually new and unknown to Scripture and prime Antiquity was a kind of semipastor or half Minister who was to do all the Ministeriall Work and yet was so far from having any Pastorall Power that on the contrary he was only the subject and substitute of another and him they called the Presbyter As for the other sort of Presbyters they came in time to be well nigh intirely abolished and forgotten The like Chrysostome observes of the Deacons saying that in his time such Deacons as the Apostles ordained were not in the Church Hence it 's not strange if the Ancients while sometimes they violent the Scriptures to make them favour what in their oun times was obtaining and at other times while either out of design and freedome or casually they light on the true Meaning of the Scriptures speak most perplexedly of Bishops and Presbyters and afford no small ground of Wrangling and Disputation to all that are exercised in this Controversy In the mean while such Immutation was not made in a day 't was sloe and apparently plausible like the weed which at lenth you may see that it is groun up yet its act of growing ye shall never perceive This Alteration as even Spanhemius F. no enemy to the Hierarchy observes began first in great Cities and beside the generall occasions or rather pretexts for it which we already noted there was this colour more peculiar to great Cities in Rome for example tho there were Christians sufficient to make up severall ordinary Congregations yet at some special times all or most of these used to meet at one place and accordingly were accounted but one Church This might occasion the making of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or one particular Moderator among the Pastors who got some primacy of Order and at these more solemn meetings of the People appeared spake most and in time got the appropriation of the name Bishop all this was notwithstanding only a meer prostasy he must nixt have a power over his Collegues in the City the Bishops the parochial Pastors of the Country and lesser Cities are next to be invaded This Fermentation which had small beginnings and still grew untill all was soured suelled especially and was most operative in a time of peace whereof in the third Century they had a good space even from the Death of Valerian untill Dioclesian's Persecution The Emperors themselves saith Eusebius then so much favoured them that they not only gave them Liberty of the publick Exercise of their Religion but also made some of them their Chamberlains and Governours of Provinces In this time the alteration of both Government and Worship was certainly not a litle promoved For nothing then reign'd among the Christians but contention ambition They were not content continous he with the former Edifices but builded large Churches from the foundation But when thro' too much liberty we fell into sloath and negligence when every one began to envy and backbite another when we managed as 't were an intestine warr amongst our selves with Words as with Swords Pastors against Pastors and People against People being dashed one on another exercised flrife and tumult when deceit and Guile had grown to the highest pitch of wickedness When being void of all sense we did not so much as once think how to please God yea rather on the other hand impiously we imagined that human Affairs are not at all guided by Divine Providence we dayly added Crimes to Crimes when our Pastors having despised the Rule of Religion strove mutually with one another studying nothing more then how to outdoe one another in strife
Kirks is quite stiffled and the whole sense of the Act perverted For what sense is it I pray to say that the Ministers were Chosen by Consent of the rest of the Ministers when you tell not who was to choose or who they were to whose choice or nomination the rest of the Ministers were to give that Consent But to stiffle the Power he pleads for to Superintendents was a Work impossible either to Calderwood or any man else the very Act it self most irrefragbly shewing they could have none save such as is in any meer Moderator of our Synods or Presbytries For be it which yet the Assembly expresses not that the Superintendents were to nominate Ministers for the Assembly yet they could do no more but only as the Synod by their Votes assented or choosed the nominated Persons whom if the Synod or its major part rejected these could not go to the Assembly yet some behov'd to go and consequently the Superintendent or Commissioner was to make a new Lite and name again and if these did not yet please another Lite and so on untill the Synod was satisfi'd and choosed some Persons or other according to their pleasure for the Assembly This much is undeniably contain'd in the Act and I 'm sure no Moderator of any Synod or Presbytry injoyes any less Power providing it deserve the name Seeing then Brought with them cannot possibly mean any peculiar Power I see not wherein Calderwood by ommitting them can be culpable Neither can he be accused of nonsense seing 't is sufficiently intelligible and plain how these Ministers and Commissioners could be chosen by the consent of the rest of his Brethren the Ministers and Gentle-men members of the Synod who by joynt and mutual consent chused them after the Superintendent or Commissioners nominating or liting which by a fraud too palpable he confounds with Election And here it 's observable in how much torment and perplexity this so clear an Act involves all of ' em Spotswood adduc'd it in his latine Pamphlet but is so soundly chastis'd by the Vindicator of Philadelphus that our Author finds not a syllable to say in his defence He pretends also to relate it in his History but with an essential Depravation for he leaves out these words Ministers and Commissirners of Shires shall be chosen at the Synodal Convention of the Diocy with consent of the rest of the Ministers and Gentlemen that shall conveen at the said Synodal Convention For he saw it quite spoil'd his Cause and really left the Superintendent no Power but what was equally in any of the rest and foists into the Text these such Ministers as the Superintendents should chuse in their Diocesan Synods Neither can our Author be blameless in suppressing the following words Commissioners of Burghs shall be appointed by the Council and Kirk of their own Towns none shall be admitted without sufficient Commission in write And least this should turn to perpetual Election of a few and certain Persons it is concluded Ministers and other Commissioners be changed from Assembly to Assembly Whereby appears the Churches great care that neither Superintendent nor any other might have ought like an Episcopal Power and that all fit Persons might have equal priviledge of Voting at the Assemblies There yet remain many of his pretended Disparities but are no more significative of eminency or superiour Office no less communicable to the rest of the Ministers when Commissioners than were the former as will be evident to any who reads the Acts of the Assemblies among which he reckons the Superintendent 's modifying to Ministers their Stipends as if because Judas had the Bagg and bare what was put therein he had been Bishop over the rest of the Apostles In the mean while the Superintendents could do nothing of this but only as Moderator of the provincial Synod Another Deduction of no better metall is that the Laird of Dun Superintendent of Angus not as such but by vertue of a particular Commission giv'n by the Assembly to him and others join'd with him deposed a Regent of Aberdeen a place intirely without the bounds of his Superintendency therefore Superintendents as such had a Power Paramount and Episcopal And was not such an arguer a man of sense I pass the rest of his thirty Disparities not without admiration that such a fertile brain could not invent one other for one and thirty used to carry the Game Add to all this that tho' some that had been Popish Bishops in Scotland and imbrac'd the Gospel as Mr. Gordon of Galloway a man of no contemptible Gifts were by our Reformers allow'd without any new Admission to dispence the Word aud Sacraments yet they were never allow'd to exercise what they counted their Episcopal Function or looked on as Bishops of these Dioceses yea Mr. Gordon tho' he earnestly sought for it could never be admitted to Superintend in Galloway which is a clear Demonstration that our Reformers looked on the Episcopal preheminence as a meer Popish Corruption otherways why did not Mr. Gordon verbi causâ remain in the Power and Character he had enjoyed while Romanist It 's most clear also from all the accounts we have of the Tulchan Bishops that all men of all parties look'd on a Bishop as a thing altogether diverse from a Superintendent § 20. And now at length hear him yeelding the whole Plea There was saith he a Principle had then got too much footing among some Protestant Divines viz. That the best way to reform a Church was to recede as far from the Papists as they could to have nothing in common with them but the essentials the necessary and indispensable Articles and Parts of Christian Religion whatever was in its Nature indifferent and not positively and expresly commanded in the Scriptures if it was in fashion in the Popish Churches was therefore to be laid aside and avoided as a Corruption as having been abused and made subservient to Superstition and Idolatry This Principle John Knox was fond of and maintain'd zealously and the rest of our reforming Preachers were much acted by his influences In pursuance of this Principle therefore when they compil'd the first Book of Discipline they would not Reform the old Polity and purge it of such Corruptions as had crept into it keeping still by the main draughts and lineaments of it But they laid it quite aside and in stead thereof hammer'd out a new Scheme keeping at as great a distance from the old one as they could and as the essentials of Polity would allow them establishing no such thing however as Parity as I have fully proven And no wonder for as Imparity has obviously more of Order beauty and usefulness in its aspect so it had never so much as by dreaming entred their tboughts that it was a limb of Antichrist or a relict of Popery But was not Episcopacy in fashion in the Popish Churches And dare he yea or any mortal say that ever
so much or been altogether silent thereof neither of which they did but gave to the World solemnly as the Confession of their Belief that Christ gave to to all Pastors equal and the same power and yet if we believe this Interpreter this that Christ gave may according to the Authors of that Confession be relinquish'd when Men will and Inequality it 's quite contrary introduced in the place thereof Is not this too like the dealing of the Romanists who when they are compell'd to acknowledge that the Apostles gave the Cup to the People yet pretend that they may deprive them of what Christ and his Apostles gave them Divers indeed have said that Church Government was among the Adiaphora and things indifferent But these were more wary then to say as he would have the Authors of these Confessions to say that Christ gave equal and the same Power to all Pastors yea such used not to grant that Christ gave either Equality or Inequality of Power but left all to the Churches management Moreover as he does us no dammage so I 'm sure he does the present Hierarchicks as little service for if this Hypothesis that no kind of Church Government is juris divini stand then the jus divinum of Episcopacy is lost and therefore I 'm sure they shall give him as little thanks as we 'T is also observable that when ever the Authors of these Confessions or other Divines of their Perswasion said that Communion with Churches of a different Government was not to be broken or any thing of that kind he presently inferrs that they judg'd any other form no less agreeable to the word of God than their own And here I cann't but take nottice of what I have met with somewhere in M. Claude's historical defence of the Reformation for at present I have not the book viz. that Diocesan Episcopacy is no less condemnable than Pilgrimages Purgatories or some such Romish dotages which he there names and how averse he was from Diocesan Episcopacy is observed by the Prefacer to the English Translation and yet if we believe some he gave large Testimonies of his great affection to the Diocesan cause And this brings to mind another Artifice for when any Protestant Divines considering the great Power of Popish Bishops and vehemently desiring Peace for the free Preaching and Propagation of the Gospel strain'd their Judgement and seem'd at any time to do or say somewhat that appear'd to comply with Episcopacy our Prelatists anone Infer that such Divines were great Lovers of their Hierarchy Thus for Example they abuse the Words and Actions of Melancton but they should remember that sometimes driving the same Design some of these Divines seem'd no less to comply with the Papacy it self as appear'd at the pressing of the Interim The same end drove Melancton when in a Conference at Ausburg as Osiander relates he seem'd to yeeld somewhat of Jurisdiction to Bishops for be hop'd that if Jurisdiction were granted them they would not so much oppose the Gospel But Philip consider'd not continues Osiander that the Fox may change his hair not his Temper Melancton granted also to the Pope provided he would admit the Gospel a superiority over other Bishops founded only on humane right and yeelded for procuring of the Peace of Christendom Thus Melancton through his extream desire of Peace forc'd his own Judgement for with Luther and the rest he subscribes the Smalkaldick Articles wherein as we have heard the Scriptural Idenity of Bishop and Presbyter is most clearly asserted But what ever they say to perswade us that these or other such Divines favour them we are little oblig'd to believe it for they believe it not themselves and these of our Adversaries that speak out their mind freely tell us that all the transmarine reformed Churches are really Presbyterian It were too much I 'm sure to transcribe what D. Heylin says of this for he freely grants it and then through a whole large Folio as such bespatters with the blackest of Railings and Calumnies every one of the reformed Churches in particular No less positive is Howell who makes Calvin the first Broacher of the Presbyterian Religion And a little after Thus saith he Geneva Lake swallowed up the Episcopal See and Church Lands were made secular which was the white they levell'd at This Geneva Bird flew thence io France and hatch'd the Huguenots which make about the tenth part of that People it took wing also to Bohemia and Germany high and loe as the Palatinate the land of Hesse and the confederat Provinces of the States of Holland Yea Bellarmine being to write against Presbytry lays down in the entry as undeniable that ' t is the common doctrine of both Calvinists and Lutherans § 5. To these may be added all such as were valiant for the truths of God and stoutly oppos'd themselves to Antichrist before Luther as the Waldenses and Albigenses of whom Alphonsus de Castro relates that they deny'd any difference between Bishop and Presbyter and herein differ'd nothing from Aërius This same may be learn'd from Thuan who compares them with the English Non-conformists So far from truth was D M. when he says that these only declaimed against the corrupt Manners of the Church of Rome but never declaim'd against the subordination of one Priest unto another This same doctrine held Wicklef and his followers denying that there is any difference between Bishop and Presbyter The Waldenses and Wicklef were in this as in the rest of their Articles follow'd by J. Huss and his Adherents who also asserted that there ought to be no difference between Bishop and Presbyter or among Priests Yea so Catholick and universall hath this doctrine of the Identity of Bishop and Presbyter still been that it hath all along by the Romanists been justly reck'n'd a prime doctrine of Romes Opposers Nor shall yow readily find one before Luther for of such I now speak of Truth 's Witnesses who condemn'd not all distinction between Bishop and Presbyter § 6. And even in England it self after the Reformation the famousest Bishops and lights of that Church as Hooper Latimer and others could not without great difficulty and reluctancy admitt the exercing of the Episcopal Office the using of their Priestly vestments c to be in any sense lawfull so far were they from believing a Divine Right of Diocesan Episcopacy But as Voëtius observes the use of it was excus'd rather than defended The first or at least the Standard-bearer among the first that either in England or any where else in the reform'd World had the brow to assert its Divine Right appear'd in the latter part of Queen Elizabeths Reign neither was he a Native of Britain but a Flemming I mean Hadrian Saravia once a Pastor in the reform'd Netherlands but as Maresius witnesses reject'd by them as being an Enemy to both their Church and State Neither was
Topicks they pretend to draw from Reason as that of Order and the like is there between them any less Consanguinity § 4. The Practice also of our Prelats both former and latter bore no small resemblance to that of the Romanists while they affected so earnestly a secular Grandour and the sullying the purity and simplicity of the Gospel with a mass of Superstition and Romish Ceremonies The affection of too many of that Party to Rome was also visible in their earnestness to get and keep a zealous Papist upon the Throne and in their melancholick and Pannick-fears at any appearance of our Relief from Slavery and imminent danger of Popery And lastly in their excessive Joy when any hope of our Delivery seem to have been crush'd and blasted All this was most legible in their Practice at the appearance of the Duke of Monmouth and the Earl of Argyle and the failing of their Designs They were no less gall'd and vex'd at the most noble and happy Design of his present Majesty praying in the chief Churches of this Kingdom that he might be sunk as a Stone in the mighty Waters And after his entry that as his Army came in one way it might be scatter'd seven ways § 5. Add to all this their either more indirect or down-right calumniating and maligning of the reform'd Churches and first Reformers placing them in the same Category with Papists Take for instance the frontispicial Lines of Nalson's Collections Like Bifrons Janus next does court your eye Rome and Geneva in Epitome They squint two ways in the main Point agree And indeed this is but their kindest dealing Neither do they then speak as they think for their Love and Charity is by many degrees greater toward the Romanists than to the reform'd Churches They will admit none of the latter to a pastoral Office if they refuse Re-Ordination but kindly receive a Romish Priest without it Of the most learn'd and godly Protestant Dissenters from them they speak most contemptuously terming them Arch-schismaticks But the Jesuit Bellarmine and Baron the Popish grand Legendarie they with greatest deference call most eminent Cardinals Yea even in the chief Churches of this Kingdom they repeated their invectives against our first Reformers and Reformation and in some Churches thereof they were not asham'd to say that our Reformation was Deformation Knox deserved knocks On the other hand not a few of 'em all along shew'd no little warmth of affection to Papists intitulating them to the same God and Heaven with themselves and asserting their neighbourhood and conjunction to be infinitely more eligible than that of these whom they-call'd Phanaticks as appears for instance in a printed Sermon of Mr Mcqueen And Heylin says that the Genevan Discipline was begotten in Rebellion born in Sedition and nursed up by Faction And indeed this Author is an Enemy so open and implacable to all the reform'd Churches that Strada Gretser Becan Campian or the like most fiery and venemous Loyolites could scarce with all their impudent slanders and infernal rage out-do yea or equal him With such stuff most of his Works and especially his History of the Presbyterians are wholly cramm'd Yea he doubts not to call both Luther and Calvin Maniches i. e. such as hold two infinite Beings or two Gods Others of the Faction as Dodwell are ready to pronounce all who dislike Diocesan Episcopacy guilty of the Sin against the Holy Ghost But the World hath now seen that the most fiery of such Zelots at length threw off the Mask and profess'd themselves Romanists as for instance L' Estrange or else which their own Dr. Burnet observes of Heylin one would think they had been secretly set on by these of the Church of Rome And so they were in their profession of Protestancy hatefull Hypocrites that they might the more easily bespatter and gore the protestant Religion through the sides of Presbytry Others of 'em are yet more down-right Atheists who if they hear the wrath of God and Hells torments denounc'd against impenitent Sinners will tell you that such a Doctctrine came from a Winter-Preacher so that if a Schytian or Groenlander who are habituated to such extream cold had heard him they would have thought he preach'd of Paradice And some call the Doctrine of Communion with God and Faith in Jesus Christ fine Fables and Stories Behold the Men who make it their chief Work to adore the Hierarchy and inveigh against Presbytry which brings to mind the saying of Tertullian that Christianity must needs be some excellent thing seeing only Nero and such Monsters were its prime Persecuters Some there are also as their own Edwards relates even of their Reverend Divines who turn all the Mosaick History concerning Adam and Eve the Serpent Paradice eating the forbidden Fruit and all the passages relating to them into Parable yea into Ridicule saying that Moses only so talked in complyance with the blockish and thick skull'd Israelites but not a syllable of truth is in all that he saith This is very strange language subjoins Edwards from a Reverend Divine who thereby destroyes the whole system of Theology and of Christianity it self And yet for such black and hainous Crimes we cann't hear that they undergoe the least degree of Censure In my Judgement saith Edwards if there be no publick Censure pass'd upon such a daring Attempt as this by a Member of our Church Athiests will have just ground to laugh at our Discipline And here in Scotland all along during their Reign how closely did they connive at such Irreligion as also at all the growth and progress then made by the active Spirit of Popery and in stead of being providers against such Pests some of our Prelats at Court prov'd Mediators in their behalf saying that there was less to be fear'd from Papists than from Phanaticks And in answer to some imputing gross Enormities to the Church of Rome said that such things were only to be ascrib'd to the Court of Rome not to the Church of Rome Add hereto the great love of not a few of 'em to the Pelagian Jesuitick or Arminian Doctrines Hypotheses clean contrary to the belief of all the reform'd Churches and more especially to that of the Church of Scotland They pretend notwithstanding as if the establishing of Prelacy were the debarring of Popery Episcopacy say they was so far from being judg'd a step to it that the ruine of the Episcopal Authority over Presbyters and the granting them exemptions from the jurisdiction of their Ordinary was the greatest advance the Roman Bishop ever made in his tyrannical Vsurpation over Churches I need not here tell so known a matter as is that of the exemption of the Regulars who being subject to their own Superiours and Generals and by them to the Pope were sent through the World in swarms and with great shows of Piety Devotion and Poverty carried away all the esteem and following from the
to that of Ignatius foisted in a great many Passages wherein nothing but the illimited Power of all Church-men is depredicated and the blind Obedience of the Laity is enjoin'd and commended I 'm confirmed in my sentiment by Ignatius his Epistle to the Romans who certainly had as truly a Bishop as the Smyrneans Magnesians or any other saluted by Ignatius but of the Roman Bishop or of the Honour and Obedience due to him in all this Epistle we find not a syllable Certainly had this servile Obedience to the Clergy been such a fundamental Article of the Christian Religion as all along through these other six Epistles he makes it he had not failed to have inform'd the Romans thereof seeing nothing I believe can be alledg'd to exime the Romans more than other Churches from paying such Honour to their Clergy 'T is vain to repone that he was then on his Journey to Rome and was shortly to see that Church and might on this account forbear seeing they may after this manner of arguing prove the whole Epistle spurious or at least superfluous this Duty of Obedience to Church-men if we believe these six Epistles being so necessary a part of the Christian Religion that 't is never to be forgotten but at all times with the greatest zeal and fervency to be inculcated § 3. Yet in defence of all these most dangerous Injunctions of his Ignatius Dr. Pearson saith That there could be no fitter remedy against Heresies then that the Churches should adhere to the Pastors whom Ignatius knew to be Orthodox But such an adherence as these Epistles every where command is so far from being a Remedy against Heresies and Schisms that as the sad instance of the Romanists witness it has been the greatest Augmentation and the most deadly humour in all the Disease But why did he not acquaint the Romans with this Remedy Did he suspect their Bishop as unsound Or thought he that every Roman Christian was above danger and infallible And indeed the scarce paralellable extolling of Church-men through all the former six Epistles the perpetual silence thereof in that to the Romans loudly proclaim that either they were write by different Authors or else that they have undergone no few Additions and Corruptions which his Epistle to the Romans had escaped seeing I think they will scarce adventure to say that the Epistle to the Romans sometime had in it such Injunctions of Obedience to the Roman Clergy which by some chance or other were afterward obliterate § 4. Again what can we make of that proud boasting in his Epistle to the Trallesians as if he had been the only Muster-Master to the Angels But Pearson tells us That it 's not strange tho' Ignatius a Bishop who had long conversed with the Apostles could write something concerning Heavenly Things which are so often mention'd by the Apostles and he stiffly denies in opposition to Daille That such knowledge is not giv'n to Mortals and perhaps saith Pearson we know not well what Ignatius mean'd when he wrote these things concerning Angels and yet who will say but that he knew them himself And then he acknowledges that Ignatius discourses of his Know not giv'n to any Mortal seeing for the proof hereof it 's enough to repone the words of Elephas to which of the Saints wilt thou turn thee Surely not to Paul seeing it can never be made evident that he either taught others or ascribed to himself the knowledge of these Ignatian or rather Pseudo-Ignatian Mysteries Altho' therefore we know not the meaning of these his words we shall I believe incurr little hazard thereby and if he knew them himself I shall not debate Certainly if we judge of the Author by his Work we shall have little ground to apprehend that his Judgement was of the greatest reach for remove a very few flowers this so much celebrated Garden shall be nothing but a den of weeds neither can better be expected where any intrude into the things they have not seen as the Author of this Passage appears to have done boasting of that wherein neither the Pen-men of the Holy Scriptures nor the primitive Christians profess'd themselves to be skillfull for altho ' the Ancients acknowledged that there were or might be such Dignities Distinctions among Angels yet who before the Impostour that borrowed the name of the Areopagite adventured to profess their acquaintance with the particulars thereof But most of all I admire that he for his purpose alledges Irenaeus as if the Mysteries of God were nothing else but a convertible term with the Politicks or Tacticks of Angels With how much more reason may we understand the Mysteries mention'd by Irenaeus to be these magnifi'd by the Apostle 1 Tim. 3. 16. which without Controversie are equaly great and proffitable Lastly as to Chrysostome he cites no where wherfore I cann't so easily make a judgement concerning him otherwise ' tseems he may be understood of a greater measure of knowledge of the Mysteries frequently spoken off by the Apostle And withall I observe that Dr. Pearson still insinuates and intimates as if Ignatius and other primitive Christians receiv'd from the Apostles other mysterious Doctrines not to be committed to writing different from what is comprehended in the holy Scriptures wherein notwithstanding the whole Counsel of God is delivered which Opinion is much fitter for a Jewish Cabalist or Romish Traditionary than a Protestant Doctor § 4. M. Du Pin imbraces and only contracts Pearson's Answer saying that the knowledge of the Orders Offices and Stations of Angels might be affirmed by an ancient Bishop all Christians knew Heavenly Things And Ignatius says nothing of Angels but what had been said by St. Paul But herein he palpably contradicts himself and affirms what he had before deni'd for to prove the Forgery of these Books that bear the Areopagites name Du Pin gives us this Argument He viz. the Author of these Books distinguishes the several Orders of Angels and observes their difference things that were unknown to the ancient Writers and concerning which they were not sollicitous to be informed as S. Irenaeus assures us in lib. 2. ch 55. He opposes also Dr. Pearson who as we have heard deduced from this same Irenaeus a quite contrary Doctrine § 5. Thus far I had proceeded secure of any other Controversie concerning this Passage when I was surpris'd to find Dr. Wake the Englisher of these Epistles make Ignatius together with his language change his Doctrine and speak quite contrary to what he had delivered either in Greek or Latine for thus he Englishes the now controverted words of Ignatius For even I my self altho' I am in bonds yet am not therefore able to understand Heavenly Things as the description of the Places of the Angels and the several Companies of them under their respective Princes the things visible and invisible but in these things I am yet a Learner But this Version is by no
fourth or the time of the fifth Century to prove a Metropolis in the first let any-one judge that doth but consider how common a thing it was to alter Metropoles especially after the new Disposition of the Roman Impire by Constantine Yea Carolus à sancto Paulo who was most versant in these Matters and with him Dr. Stillingfleet believe that for the first six Centuries Philippi was no Metropolis § 4. But I will not enlarge in overthrowing a Fancy so wild and gross But in the end of the second Century saith Dr. Burnet the Churches were framed in another mould from the Division of the Empire and the Bishops of the Cities did according to the several Divisions of the Empire associat in Synods with the chief Bishop of that Division or Province who was call'd the Metropolitan from the Dignity of the City where he was Bishop And hence sprang Provincial Synods and the Superiorities and Precedencies of Bishopricks You see how the chiefest of Prelatists disown and disclaim this Metropolitan Fiction but none more fully than Dr. Stillingfleet who has nervously baffl'd all their Pretences prevented whatsoever Dr. Maurice advanced for I speak not of Mr. Clerkson who has also sufficiently done it and finally more particularly ruined all their Pretexts for Philippi's Metropolitan-ship either in a Civil or Ecclesiastick sense during the first Century or Apostolick age Judge therefore of Dr. Maurice his Candor which minds me of another piece of his Legerdemain to evite the force of Philippians 1. 1. For if saith he in Mr. Clerkson ' s Opinion the Bishops mention'd Philip. 1. 1. be no other than Presbyters then this place is impertinently alledged since many Presbyters are by all sides acknowledg'd to have belong'd to one Church but if he speak of Bishops in the common Ecclesiastical sense and then conclude from this Passage that there were many in the Church of Philippi his Opinion is as singular as that of Dr. Hammond which he endeavours to refute for my part I must profess I am not concern'd in this Dispute and I could never find reason to believe them any other thing than Presbyters Or were these Bishops only Presbyters ruling the Church of Philippi with common and equal Authority Then our Author must give up the Question and in stead of making many Bishops must own that there was none at all there but Presbyters only if he thus contend he will abuse his Reader with the ambiguity of a word which he takes in one sense and the Church in another That many Presbyters might belong to one Congregation none ever deni'd that many Bishops in the allowed and Ecclesiastical sense of the word had the oversight of one City sounds strange and incredible to the ancient Christians Where he sleely supposes as granted that Bishops in Philip. 1. 1. must either be understood of their simple Presbyters or of Diocesan Bishops and then equipps his horn'd Argument no other ways than if he had professedly declined all Dispute till once his Adversary had out of kindness yeelded the Question which is only about the Scriptural and Apostolick sense of the word and notion of the Office of a Bishop if that and the Office of a preaching Presbyter be not in Scripture one and the same and consequently if these at Philippi were not Scriptural Bishops no less than they were Presbyters Now that he concern'd not himself in this Dispute nor was in earnest in it I deny not his slippery dealings make it but too too apparent his simple intimation that these were only their simple Presbyters I pass having already blown off all their noticeable Depravations of Philip. 1. 1. I have yet mett with and observe that he following the Romanists insinuats that we cann't understand the Scripture's meaning untill we have their Churches Commentary His ambiguous and unhandsome conduct is no less apparent in these his Phrases common Ecclesiastical sense which he takes in one sense and the Church in another For either he may mean that the Church when she speaks of Bishops who were in after times understands by this Name only Diocesans and so touches not in the least contrary to what he insinuats the Churches received sense of this Text nor what Notion she had of Scriptural-Bishops Or his sense may be that when she speaks of Apostolick and Scriptural Bishops she then still means Diocesans and Rulers over their simple Presbyters and this he must mean if he speak to the Purpose And then I inquire what Church was of this mind Surely neither Primitive nor reformed Churches I except not that of England whose greatest Lights we have already heard disclaiming all Divine Right of Diocesan Episcopacy and identifying Bishop and Presbyter Yea many even of the Romanists are forc'd to confess so much There are Catholicks saith the Jesuite Justinianus who have stuck in the mud of Aërianism The Church then he means must be only a few factious Novelists who in despite of both Divine and Humane Records and the common Sentiment of Christians dare to obtrude on the World as a Fundamental of Religion their privat and wild Fancies Neither is it strange that so few imbrace this conceit of denying the Scripture-Identity of Bishop and Presbyter § 5. For beside these Scriptures now adduc'd let them but look unto 1 Tim. 1. 3. where they shall find a transition from Bishop to Deacons without any mention of intermediant Presbyters and consequently the Identity of these Offices Bellarmine Answers that the Apostle gives a general Instruction to the Clergy that under the name of Bishops Presbyters all the superior Clergy is comprehended But seeing they make a Distinction of these Offices so necessary it was requisite they had been handl'd in particular and not hudl'd up in a general seeing no where in Scripture there 's any more particular Distinction of Bishop and preaching Presbyter assigned but Bellarmine's main Answer to this and all such Scriptures is that the Names Bishop and Presbyter were then common to both Orders which Answer all the Hierarchicks and more particularly D. M. borrow from the Jesuite But I answer and argue with Junius against Bellarmine that seeing the Names were then common and a real community of Names imports a community of things which by these names are signifi'd it necessarily then follows that as the Names were then common so were the Offices design'd by these Names But to see the Reform'd conquering and the Jesuites foil'd some are much pain'd and in special D. M. who spends about 17 pages for the support of Bellarmine's Answer the substance whereof and of his first three Queries is that Still in the Pentateuch the High Priest is nam'd by the same Appellative without any distinction of Order or Jurisdiction that the other Priests were nam'd by and the title of a Priest was promiscuously apply'd without any distinction or marks of Eminence to the High Priest as well as to the Subordinat
our Reformers believed it to be an indispensible part of the Christian Religion positively and expresly commanded in the Scriptures Do not therefore his saying establishing however no such thing as Parity c and the rest of his Discourse mutually give the lie and flee in the face of one another And indeed he here at once overthrows whatsoever he said on this Subject and now for ever to silence all reasonable men and stop them from such desperat adventures as this of our Authors take the following Argument Whatsoever our Reformers believed to be without the express and positive Testimony of the Scriptures that they believed to be a damnable Corruption in Religion and as such to be avoided This the major is put beyond scruple by what we have brought from the first Book of Discipline Knox and the Confessions of our Author Now I subjoin But they believed that Episcopacy was altogether without any express or positive Testimony yea or any Warrant or Ground from the Word of God the Books of the Old and New Testament Ergo c. The minor is no less evident from what is already adduc'd and moreover from the latter Helvetian Confession which was all save the allowance of the remembrance of some Holy Days which they expresly disprov'd approv'd and subscribed by our whole General Assembly at Edinburgh December 25. 1566. For in that Confession mark it pray carefully and by no means forget that our Church and Reformers who approv'd and subscrib'd this Confession firmly believ'd that whatsoever is without the express Commandment of God's Word is damnable to Man's Salvation they say There 's giv'n to all Ministers in the Church one and the same Power or Function And indeed in the beginning Bishops and Presbyters ruled the Church in common none preferr'd himself to another or usurped any more honourable Power or Dominion to himself over his fellow Bishops But according to the words of the Lord who will be first among you let him be your Servant they persevered in Humility and helped one another by their mutual Duties in Defending and Governing the Church In the meantime for preserving Order some one of the Ministers did call the Assembly and proposed these things that were to be consulted in the Meeting He did also receive the Opinions of others and finally according to his Power he took care that no confusion should arise so S. Peter is said to have done in the Acts of the Apostles who notwithstanding was never set over the rest nor indu'd with greater power and honour but the beginning took its rise from Vnity that the Church might be declared to be one And having related Hierome's Doctrine of the Idenity of Bishop Presbyier thus they conclude Therefore none may lawfully hinder to return to the ancient Constitution of the Church of God and embrace it before human Custome Thus far the Authors of that most famous Confession who both in the Title page and after the Preface expresly assert that our Church of Scotland together with the Churches of Poland Hungary Geneve Neocome Myllhusium and Wiend approved and subscribed this their Confession From all which it 's easie to gather and perceive with how black a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our first Reformers and whole primitive Church Protestant branded Prelacy or Imparity amongst Pastors Section IX The Forraign reform'd Churches truly Presbyerian BUT let 's hear the Judgement of the rest of the Reformers and Reform'd transmarine Churches Gerard a famous Lutheran divine altho' for Orders sake he admit of some kind of Episcopacy which really he makes as good as nothing above a Moderator-ship yet even for that umbrage allows nothing but humane Institution and will acknowledge no distinction by Divine Right between Bishop and Presbyter The Papists saith he especially place that superiour Power of Jurisdiction which they make to agree to Bishops in this that the Bishops can Ordain Ministers but the Presbyters cannot And all along this Question he strongly proves that during the Apostolick age there was no such thing as a distinction between a Bishop and a preaching Presbyter and enervats all the Arguments that both Romanists and other Prelatists commonly bring to the contrary But we need not insist on the Testimonies of particular Men we have the joint suffrages of the body of Lutheran Divines Luther himself being the mouth to the rest in the Articles of Smalcald It 's clear say they even from the Confession of our Adversaries that this Power to wit of preaching dispensing the Sacraments Excommunication and Absolution is common to all that are set over the Churches whither they be called Pastors Presbyters or Bishops Wherefore Hierome plainly affirms that there is no difference between Bishop and Presbyter but that every Pastor was a Bishop Here Hierome teaches that the distinction of degrees between a Bishop and a Presbyter or Pastor was only appointed by humane Authority And the matter it self continues Luther and his Associats declares no less for on both Bishop and Presbyter is laid the same Duty and the same Injunction And only Ordination in after times made the difference between Bishop and Pastor And by Divine Right there is no difference between Bishop and Pastor § 2. As for Calvin his judgement in this matter was altogether conform to his practice which by the very Adversaries themselves is made the very Patern of Presbytry for he asserts the Idenity of Bishop Presbyter Pastor and Minister and this Idenity of Bishop and Presbyter he founds on Titus 1. and 5. compared with the 7 as Hierome had done long before him and Presbyterians do now And when he descends to after times succeeding these of the Apostles he tells us that then the Bishop had no Dominion over his Collegues sc. the Presbyters but was among them what the Consul was in the Senat and his Office was to propone Matters enquire the Votes preside in Admonition and moderat the Action and put in Execution what was decreed by the whole Consistory All which exceeded little or nothing the Office of a Moderator And that even this saith he was introduced through the necessity of the time by humane consent is acknowledged by the Ancients themselves But I shall not insist in citing Calvine nor Beza who every where is full sufficiently to our purpose both of 'em being aboundantly vindicated and evinc'd to be Presbyterian in a singular tractat by the most judicious Author of Rectius Instruendum from the attempts of one who pretended to be Mathematico-Theologus but was in reality Sophistico-Micrologus And were there any doubt concerning these as indeed there 's none their Practice and that of the Church wherein they liv'd our very Adversaries being Judges sufficiently discuss it and prove them to be truly Presbyterian and to them subscribes the stream of transmarine Writers Systematicks Controvertists and Commentators As for Example the famous and learn'd Musculus asserts and proves from