Tutamen Evangelicum OR A DEFENCE OF Scripture-Ordination Against the EXCEPTIONS of T. G. In a Book Intituled Tentamen Novum Proving That Ordination by Presbyters is Valid Timothy and Titus were no Diocesan Rulers The Presbyters of Ephesus were the Apostles Successors in the Government of that Church and not Timothy The First Epistle to Timothy was Written before the Meeting at Miletus The Ancient Waldenses had no Diocesan Bishops c. By the Author of the Plea for Scripture-Ordination Confirmatio juvenum Clericorum Ordinatio locorum Consecratio reservatur Papae Episcopis propter cupiditatem lucri temporalis honoris Art 28. Doctr. Joh. Wiclef in Conc. Constantiens London Printed for Zachary Whitworth Bookseller in Manchester 1697. THE PREFACE J. O. Published some Years since A Plea for Scripture-Ordination Proving by Scripture and Antiquity That Ordination by Presbyters without Bishops is Valid Several Hands were said to be at Work preparing Remarks upon it at length after near Three Years Silence comes forth a sort of Answer by one Mr. T. G. Rector of B. in Lancashire an Author well known in his Countrey by some Prerogative Sermons which he Printed some Years since I. He Fronts his English Book with a Latine Title and calls it Tentamen Novum that is A new Tryal of Skill Here is an implicit Confession of a baffled Cause he dare not trust to the Old Arguments for Episcopacy but is glad to betake himself to New Shifts It 's a desperate Cause that needs new Arts to support it The plain English of Tentamen Novum is this Gentlemen I am very sensible the Cause I Plead for cannot stand on its old Foundations therefore I will make a New Effort and try Whether the lofty Fabrick of Diocesan Episcopacy may not be Supported on the Slender and Nice Foundations of a new Point of Chronology If this fails the Cause is lost However his Title looks a little Modest but a Man of Assurance cannot be long Conceal'd under a Vizard for in the very next Words he calls his Argument a Demonstration For thus his Title-Page runs Tentamen Novum Proving that Timothy and Titus were Diocesan Rulers by an Argument drawn frhm the time of St. Paul 's beseeching Timothy to abide at Ephesus and leaving Titus at Crete as it is demonstrated by Bishop Pearson A Doubtful Attempt and a Consident Demonstration are something inconsistent But I have been so kind to him as to Reconcile the Title-Page to the Title of his Book by proving his Supposed Demonstration to be only a Tentamen Novum a new and fruitless Attempt to defend an Un-scriptural Hierarchy This the Reader way find in the Third and Fourth Chapter of this Book II. I desire the Reader to observe That there is but one Chapter Chap. V. in the Rector's Book which he calls an Answer to J. O's Plea and in that he briefly touches upon Two or Three of Ten Arguments which J. O. has urged for Ordination by Presbyters This is Tentamen Novum a new way of Answering Books He pretends to Answer J. O's Plea for Scripture-Ordination which is the Running-Title of the whole Book and so would persuade his Reader that he has Answer'd the whole I will not impeach his Candour in this Form of Speech which shews his Skill in a Rhetorical Figure that Substitutes a Part for the whole As if a vain-glorious Captain who had Attack'd a Company or two should say by a Romantick Syneedoche he had beaten an Army III. The Design of his Book is to prove That meer Presbyters have no Inherent Power of Ordination and that all Ordinations by Presbyters are a Nullity This Notion is very singular and I hope has but few Patrons in the Church of England because 1. It Vn-churches all the Reformed Churches beyond Sea who have no Bishops of the English Species and by this Gentleman's Principles no Ministry no Sacraments and consequently no Salvation He owns a true Ministry in the Popish Church and overthrows the Ministry of the Reformed Churches His Neighbours of the Romish Communion are obliged to conn him Thanks for the Service he would have done to their Cause against the Reformed Interest To say Theirs is a Case of Necessity but so is not ours is to triste as J. O. hath prov'd in his Book but Mr. G. wisely passed over that Chapter as if it were not there 2. This uncharitable Hypothesis contradicts the Moderate and Learned Defenders of Episcopacy who generally grant the Validity of Ordination by Presbyters though they judge it irregular where Bishops may be had Mr. Hooker allows the Ordination of Presbyters alone on this Principle That the Church can give them Power for according to him all Power is originally in the whole Body Eccl. Polit. VII p. 37 38. Bishop Downame grants That extraordinarily in case of necessity Presbyters may ordain without Bishops and gives this Reason for the Validity of their Ordination because Imposition of Hands in Confirmation and Reconciliation of Penitents were reserv'd to Bishops as well as Ordination and yet in the absence of Bishops may be done by Presbyters Def. of his Cons Serm. III. 3. P. 69 108. Forbes acknowledges That Jure Divino Presbyters have the Power of Ordaining as well as of I reaching and Baptizing though they must use it under the Bishop's Inspection in those places that have Bishops Iren. p. 164. The same was the Judgment of Arch-Bishop Usher See his Life and Reduct by Dr. Bernard The Arch-Bishop of Spalato speaks to the same purpose De Rep. Eccles in several places He saith That the Presbyterial Order hath always the Keys annexed and that when any is Ordain'd Presbyter the Keys are given him and Jurisdiction with Orders by Divine Right Lib. V. Cap. 12. p. 473. 3. This Hypothesis condemns the very Church of England who in her Articles Composed by the Arch-Bishops Bishops and the Clergy in Convocation and Confirm'd by Parliament 13. Eliz. 12. allows the Ordinations of the Reformed Churches beyond Sea which are by Presbyters Art 23. Those we ought to Judge lawfully Call'd and Sent which be chosen and call'd to this Work by Men who have Publick Authority given unto them in the Congregation to call and send Ministers into the Lord's Vineyard * Vid. Rog. in Prop. 5. The Article doth not say None are Lawfully call'd but by Bishops but that Ministers ought to be Call'd by Men who have publick Authority given unto them in the Congregation which Ordaining Presbyters may have and actually have in the Foreign Reform'd Congregations The Church of England acknowledged Ordinations by Presbyters and look'd upon Superiour Bishops to be but a prudential Constitution of the Civil Magistrate as J. O. hath prov'd at large in his Book Cap. IX which Mr. G. also prudently overlooks We may presume he hath good Reason for his Omissions The Ordinations of Foreign Churches were not Question'd here before Bishop Laud's time My Lord Bacon complains of it as a new thing and uncommon
1. de Succession Rom. Episc Cap. IX S. 5. ad S. 10. But let 's consider what the Rector has to offer out of Dr. Pearson Thus he goes on The Characteristick of the precise time of Paul's beseeching Timothy to abide at Ephesus is set down by Paul himself P. 80. 1 Tim. 1.3 When I went into Macedonia This was not saith he at any of those times of Paul's going into Macedonia remembred in the Acts and therefore it was after the Apostle bad the Ephesians farewel at Miletus Here he spends several Pages to shew it was none of the times mention'd by St. Luke 1. Tho' Luke doth not mention in Acts 20. Timothy's being left at Ephesus it is enough that Paul mentions it 1 Tim. 1.3 In Acts 19.21.22 Paul sends Timothy into Macedonia appointing him to call at Corinth by the way and intends himself to stay at Ephesus until he should come thither again to him 1 Cor. 16.10 11. He chargeth the Corinthians to Conduct him forth in Peace that he might come to him for he looked for him with the Brethren It 's most likely then he return'd from Macedonia to Ephesus unto Paul The disturbance there occasion'd Paul's departure before the time he had fix'd 1 Cor. 16.8 And so he setteth for Macedonia as he intended 1 Cor. 16.5 Acts 20.1 At his departure from Ephesus he leaves Timothy there behind not as a Resident but in his absence to supply the present Necessity 1 Tim. 1.3 4. until he return'd again which he intended shortly to do 1 Tim. 2.3 14. 2. Nothing can be concluded from Luke's silence in this point for it is certain that he does not mention all the Journeys either of Paul or Timothy In Acts 20.1 2. he saith that Paul departed from Ephesus to go into Macedonia but speaks nothing of his stay at Troas which tho' but short was not without some Success Yet this Omission of Luke 2 Cor. 2.12 13. doth supply Where doth Luke mention Paul's preaching the Gospel in Illiricum which we are sure he did before his Imprisonment at Rome Rom. 15.19 Nor doth he mention his preaching in Arabia which is spoken of in Gal. 1.17 Nor doth Luke mention Timothy's Journey to the Thessalonians to confirm them in the Faith In Acts 17.13 14. we find him at Berea with Paul and Silas who were driven from Thessalonica by Persecution Paul experts him speedily at Athens vers 15. And we hear no more of him till Paul came to Corinth Acts 18.15 But what 's omitted by Luke is mention'd by Paul in 1 Thes 3.1 2. viz. That Timothy was sent to Thessalonica while Paul staid at Athens Now because I find Timothy in Berea a Town of Macedonia Acts 17.13 14. and sometime after coming from Macedonia to Corinth Acts 18.5 Shall I therefore conclude that he was in Berea all that time When I find Paul expecting him in Athens and sending him from thence to Thessalonica between those times as is mention'd by himself in 1 Thess 3.1 2. With as much reason may the Rector conclude that because he finds Timothy in Macedonia Acts 19.21 22. And there again about half a year after Acts 20.4 That therefore he was not out of Macedonia in all that time Tho' we find the Apostle expecting him at Ephesus 1 Cor 16.10 11. And leaving him there 1 Tim. 1.3 when he went into Macedonia He may as rationally affirm That the first Epistle to the Thessalonians was written after Paul's Imprisonment at Rome which all acknowledge to be written before because it mentions a Journey of Timothy's to Thessalonica which Luke in the History of the Acts of the Apostles takes no notice of As the Epistle to the Corinthians Romans and Thessalonians supply some Passages in the Travels of Paul and Timothy omitted by Luke in the Acts of the Apostles even so doth the first Epistle to Timothy Chap. 1.3 supply what 's omitted in Acts 20. It is usual in all Histories for one Author to supply It what 's omitted by another And in Scripture-History what 's omitted in the Books of Kings is inserted in the Chronicles which are therefore call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Things omitted by the Lxx. What 's omitted by one Evangelist is reported by another So what 's omitted by Luke is mentioned by the Apostle to Timothy to wit That he besought him to stay at Ephesus 1 Tim. 1.3 Luke no where mentions Titus Paul's Companion whom the Apostle so often mentions in his Epistles Paul after his Release from his first Imprisonment at Rome continues our Author went back to visit the Eastern Churches P. 87. as he intended Phil. 1.25 26. and 2.24 Philem. 22. Heb. 13.23 He went from Italy to Crete and so to Judea In his passage by Crete which was his way by Sea to Judea he planted a Church there For no other time can be assign'd for it but this All this is confidently affirm'd after the Rector's usual way But 1. Here is no express proof that he visited the Church of Ephesus after his Imprisonment at Rome He might visit the Philippians Colossians and the Churches of Judea without ever seeing Ephesus as he had positively said he should not Acts 20.25 2. It is not certain whether he visited the Philippians and Colossians after his Imprisonment at Rome for he doth not positively promise it He seems uncertain what would become of him Phil. 2.23 24. He had some hopes of seeing them but was not certain Philem. 22. Nay had he pass'd a Promise of seeing them again it doth not necessarily follow he did see them Many things might happen to divert his Intentions as it happen'd with respect to the Promise he made of Visiting the Corinthians 2 Cor. 1.15 16 17. 3. The Learned Dr. Lightfoot assigns another time * Vol. 1. p. 309. for Paul's visiting of Crete and that was when he return'd from Macedonia to Greece Acts 20. 2. And then he left Titus there Tit. 1.5 thinking that he should presently after a little stay in Greece have set towards Jerusalem As he was about to fall into Syria the Jews laid wait for him which made him to return through Macedonia Acts 20.3 About that time as Dr. Lightfoot conceives he writ the Epistle to Titus in which he calls him to Nicopolis where he intended to winter Tit. 3.12 It is certain he winter'd in those Parts for the Spring following he sails into Asia Acts 20.6 He had some thoughts of wintering in Corinth 1 Cor. 16.6 But It seems altering his Resolution he determined to winter in Nicopolis a City in Epirus not very far distant from Corinth Titus according to appointment came to him and was sent by him to Corinth to hasten the Collection for the Saints in Judea 2 Cor. 8.16 17. We do not deny but St. Paul might go into Spain and perhaps to Britain also as some affirm but no Man ever affirm'd so palpable an untruth as that all the Fathers should say so before this man whose
in his days Some indiscreet Persons saith he have been told * Forte Leg. Bold in open preaching to use derogatory Speech and Censure of the Churches abroad and that so far as some of our Men as I have heard Ordain'd in Foreign Parts have been pronounced to be no Lawful Ministers †Resusc Part I. P. 137. The Jus Divinum of Episcopacy began to be urged about that time to the great Joy and Advantage of the Popish Party as appears by a Letter to a Popish Peer in Ireland from T. White Dat. Lond. Feb. 12. 1639. in which are these Words We be in a fair way e'er long to Asswage Heresie and her Episcopacy for Exetor 's Book hath done more for the Catholicks than they could have done themselves For having written that Episcopacy in Office and Jurisdiction is absolutely Jure Divino which was the old Quarrel between our Bishops and K. H. VIII during his Heresie then disputed upon which Book doth not a little trouble our Adversaries who declare this Tenent of Exetor 's to be contrary to the Laws of the Land This Letter was found with other Papers at the taking of Droghedah after the Rout of Remines Copia vera ab Origin ut fuit cum Hen. Midens Episcopo The Book which White refers to is Bishop Hall's Divine Right of Episcopacy which was alter'd and put into the Form in which we now have it by Arch-Bishop Laud. Bishop Hall's first Draught call'd Episcopacy an Ancient Holy and Divine Institution the Arch-Bishop directed him to alter it into So Ancient as that it is of Divine Institution Hall defined Episcopacy by being joyn'd with Imparity and Superiority of Jurisdiction Laud directs him to define it by a distinction of Orden Hall grants that the Presbyterian Government may be of use where Episcopacy may not be had Laud tells him this is of dangerous Consequence and that we must not use any mincing Terms nor hamper our selves for fear of speaking plain Truth though it be against Amsterdam or Geneva The Bishop of Exon found good Cause saith my Author * Dr. Heyl. Life of A. Bish Laud p. 400 401 402. to Correct the Obliquity of his Opinion according to the Rules of these Animadversions Bishop Hall's Book being finished the Arch-Bishop read it over with care and diligence In the perusal of which he took notice amongst other things That the strict Superstition of the Sabbatarians was but lightly touch'd at whereas he thought that some smarter Plaister to that Sore might have done no harm He observed also that he had passed by this Point viz. Whether Episcopacy be an Order or a Degree as not material Whereas in the Judgment of such Learned Men as he had consulted it was the main ground of the whole Cause and therefore desir'd him to alter it with his own Pen. But that which gave him most offence was That the Title of Antichrist was positively and determinately bestowed on the Pope which he allow'd not of According to which good advice saith Dr. Heylin the Bishop of Exon qualified some of his Expressions and deleted others ubi supr p. 406. It is remarkable that at the same time that the Divine Right of Episcopacy began to be asserted here the Divine Right of the Christian Sabbath was call'd in question and the Consciencious Observers of it were branded with the odious Name of Sabbatarians At the same time also the old Doctrine of the Church of England That the Pope is Anti-Christ began to be out of request 4. This Hypothesis condemns the late Episcopal Church of Scotland which admitted Ordination by Presbyters to be valid as Dr. Burnet Bishops of Sarum affirms Thus he The Bishops of Scotland never required the Presbyterian Ministers there to take Episcopal Ordination they required them only to come and act with them in Church-Judicatories Even Arch-Bishop Sharp himself when he was to be Consecrated Arch-Bishop of St. Andrews stood out for some time here in England before he would submit to take Priest's Orders No Bishop during my stay in that Kingdom ever did so much as desire any of the Presbyterians to be Re-ordained * Bishops of Sarum 's Vindie p. 84 85. Lond. 1696 The advancing of an Hypothesis so favourable to the Romish Church so destructive to the Reformed Churches abroad so inconsistent with the Articles of the Church of England which Mr. G. hath subscribed and so contrary to the Practice of the Scottish Bishops and the repeated Declarations of several of our English Bishops may tempt Persons to suspect the design of the Book if not of the Author But we will charitably hope he meant well and in a transport of Zeal which excludes freedom of thought might easily over-look the fatal Consequences of his indigested Principles IV. He tells us a long Story in his Preface of the occasion of his publishing of his Book p. 1. and 2. and complains that his Sermon of the Consecration and Holiness of Churches has not been Answered by the Dissenters and saith he there is good reason for it which I shall not here repeat To repeat a thing not mentioned before is a little improper I confess there is good Reason why that Sermon has not been answered and that is his not Printing it let him Publish it and he shall not long complain That that Controversie is dropt I am a Stranger to that Sermon but I expect he should prove the Consecration and Holiness of Churches by the Scripture for he allows Pref. p. 13. That we ought to be Govern'd by Scripture and to keep close to Scripture-practice I am sure he cannot prove it from the New Testament which is the peculiar Law of Christ and the Rule of Christians It doth not appear that Christ or his Apostles ever Consecrated any Places of Worship Nor can he prove it from the Old Testament By the Ceremonial Law which in the main Branches of it was more Ancient than Moses and expired with the Jewish Temple our publick Churches are so far from being holy that they are unclean because the Dead are buried there He that touched a Grave was unclean by the old Law Num. 19.16 The Jews buried their Dead not in their Temple or Synagogues but in places appropriated to that use which they accounted unclean They buried ordinarily without the Cities Lu. 7.12 * Vid. Ligh vol. II. p. 323. Their Synagogues which answer to our Parish Churches were not Consecrated as the Temple was nor was there any Law for the Consecration of them nor of their Divinity-Schools which they judged more Holy than their Synagogues ‖ Maim in Godw. Moses and Aaron II. 2. Optatus observes That the Donatists began to bury in Churches in his time and adds That it was not Lawful to Bury in the House of God * Ad Parm. lib. 3. p. 36. He seems to refer to a Law of Gratian the Emperor as Baldwin observes in his Annotations on Optatus The purest Ages of
some Ministers create Zamburgius and his two Companions Bishops conferring on them the Power to Ordain Ministers This is sufficient saith he to make a Man doubt J. O's Quotations This Quotation which Mr. G. borrow'd of his Learned Neighbour and Triumphs in as a wonderful discovery of the State of the Waldenses he might have found in J. O's Plea p. 157. quoted out of the History of Bohemia to which he refers his Reader in the Margin of his Book The Rector is a singular Man for answering Books who must be obliged to his Learned Neighbours for a Quotation which any Common Reader cou'd find in the Book which he undertakes to Answer A Man who reads Books with so little Observation may be presum'd to answer them with lèss Judgment The Reader may see the Remarks upon that Story in J. O's Plea which may convince him that the Waldensian Bishops were only the Senior Pastors with whom the Power of Ordination was entrusted for Orders sake as was done here in the late Times of Presbytery and is still both here and in the Foreign Reformed Churches In all Ordinations by Presbyters there is a Moderator or President who is the Chief Manager of the Action for Order's sake but in Conjunction with his Brethren over whom he claims no Jurisdiction or Superiority in Power This was the State of the Waldenses their Bishops were only Nominal and Titular but had no Power over their Brethren They were only for Orders sake the Principal Managers of Ordination This appears 1. Because it was their received Doctrine that all Presbyters are in a State of Parity To this purpose they speak in a certain Confession of their Faith Perr Hist I. 13. Art V. We hold that the Ministers of the Church ought not to have any Superiority over the Clergy Aeneas Silvias who wrote a Book of their Doctrines Inter sacerdotes nullum discrimen Boh. Hist de Vald. Dogm reports this concerning them that they affirm the Roman Bishop to be equal to other Bishops and that between Priests there is no difference The same is affirm'd concerning them by Nauclerus he represents them saying That all Priests are equal Chronog Vol. 2. Gen. 47. and it is not any Superiour Dignity but the Merits of their Conversation that advances some above others This was the constant Doctrine of our English Apostle John Wickliff Vide Hist Arg. ad Ann. Dom 1389. and his Followers as Walsingham Notes in several Places This also was the Doctrine of the Bohemians who were enlighten'd by Wickliff's Books The Taborites in their Confession say That the conferring of Orders only by Bishops Ex consuetudine habertur ecclesiae Lyd. Wald. p. 23. and that they have greater Authority than other Ministers is not from any Faith or Authority of the Scriptures but from the Custom of the Church The Bishops they receiv'd from the Waldenses were made by two of their Titular Bishops Hist of the Persec of Bohem. and some Presbyters which bespeaks them to be no Superiour Order of Ministers for Presbyters cannot make Bishops of the English Species One of the Articles against John Hus the Bohemian Martyr was that he affirm'd That all Priests are of like Power Acts and Mon. in Conc. Constant and that the Reservation of the Casualties the ordering of Bishops and the Consecration of Priests were invented only for Covetousness 2. That they had no real Bishops Superiour to Presbyters is evident from their own Testimony The Papists misrepresented them as some others would do now that they had Bishops to whom they paid a mighty deference This was most false Hist Wald. l. 10. as Perrin evinceth out of their own Writings The Monk Rainerius saith he reports many things touching the Vocation of the Pastors of the Waldenses which never were As that which is imposed upon them that they have one greater Bishop and two Followers which he calls the Elder Sou and the Younger and a Deacon that he laid his Hands on others with Sovereign Authority and sent them whither he thought good like a Pope That they had no such Bishop he proves out of the Book of the Pastors George Maurel and Peter Mascon who give this account of their Discipline The last that are Receiv'd or Ordain'd are to do nothing without the Leave and License of their Seniours Receiv'd or Ordain'd before them as also they that are first ought not to attempt any thing without the Approbation of their Companions to the end that all things might be done amongst us in Order The Reader may note here 1. That the Waldensian Bishops were only the Seniour Pastors 2. That these had no Power over other Ministers 3. That they cou'd not put forth any Act of Government without the Approbation of their Brethren So that the Waldensian Churches were Govern'd by the Common Council of the Presbyters or Pastors 4. All this was for Order's sake I leave it to the Impartial to Judge whether this sort of Government has any thing of the Form of our Episcopal Government These Testimonies are sufficient to satisfie unprejudiced Persons that the Waldenses had no Bishops Superiour to Presbyters but I will add a few more ex abundanti 3. That they had no Bishops in a proper Sense appears by Father Paul's description of them The People of the Valleys were a part of the Waldenses who four hundred Years since * He ends his History with the Year 1563. forsook the Church of Rome and in regard of the Persecutions fled into Polonia Germany Puglia Provence and some of them into the Valleys of Mountsenis Lucerna Angronia Perosa and St. Martin These having always continued in their Separation with certain Ministers of their own whom they called Pastors when the Doctrine of Zuinglius was planted in Geneva did presently unite themselves with those as agreeing with them in Points of Doctrine and principal Rites Hist. of C. of Trent Lib. V. ad A. D. 1559 Thus he Observe in this Quotation 1. He ascribes to the Waldenses certain Ministers not Bishops whom they call'd Pastors If there had been any Superiour Bishops among them so exact an Historian would not have omitted them 2. He saith they agreed in Doctrinos and Rites with those of Geneva 3. They presently united with them by reason of this agreement I hope the Rector will not affirm That the Protestants of Geneva had Bishops no more had the Waldenses who agreed with them in Rites and Doctrines and among other Doctrines in this of the Parity of Bishops and Presbyters and so readily united with them I doubt it will not be so easie to reconcile this Gentleman to the Doctrines and Rites of Geneva To be sure then his Notions of Episcopacy are very different from those of the Anti-Popish Waldenses 4. That they had no Bishops may be further evidenced by their Ordinations here in England which were by Presbyters and not by Bishops Walsingham saith
does he mean that some of them have strong presumptions others have moral assurance of the Succession Or rather that their moral assurance is no more than a strong presumption and so the meaning is they strongly presume they are Ministers but cannot be certain upon this Principle This is but very cold comfort to one who labours under Fears and Temptations about his acceptance with God in the Exercise of his Ministry The inextricable difficulties about the Succession which have puzzled the most Learned and diligent Inquirers may increase but can have no tendency to remove his Doubts The Waldenses prov'd their Call to the Ministry by the Success Act Mon. p. 234. and not by the Suecession of it as we noted before and instead of perplexing their Heads with an uninterrupted Succession they asserted this Position Such as hear or obey the word of God and have a right Faith are the right Church of Christ and to this Church the Keys of the Church are given to drive away Wolves and to institute true Pastors Nor are they singular in this Principle it is asserted by the Learned Defenders of the Reformation in their Discourses against the Jesuits the stiff Maintainers of this Succession and they have demonstrated That the Being of the Christian Church cannot depend upon this Succession and that it hath been interrupted again and again There may be a sort of Succession without a true Church as in the Romish false Church there may be a true Church without a Succession as the Foreign Reformed Churches Eccl. Polit. Lib. VII p. 37 38. Mr. Hooker affirms the whole Church visible the true original Subject of all Power and thence infers that a continued Succession of Bishops is not necessary to Ordination This Strongly Presumptuous Gentleman should have answered J. O's Reasons against this Succession before he had talk'd of his moral assurance concerning it But some people are never more sure than when they are furthest from Truth Thus I have follow'd him through his tedious Preface let not the Reader blame me for want of Method in some places because I follow the Author in his Digressions CHAP. II. The Jewish Church not the first established Church The Levitical Priesthood no Pattern for Gospel Ministers Clemens Romanus Vindicated Whether Jesus Christ modell'd his Church after the Jewish Pattern or left it in a State of Oligarchy as our Author saith His 1. instance of Ordination from Acts 1. consider'd 2. The Ordination of the seven Deacons They were Ministers of Tables not of the Word and Sacraments Prov'd from Scripture and Antiquity Objections answer'd 3. His third instance of Ordination from Act. 9.17 consider'd 4. His fourth from Acts 13.1 2 3. This instance of Ordination by Presbyters vindicated His account of Apostles and Prophets examin'd 5. His instance from Acts 14.13 examin'd 6. Acts 19.6 7. consider'd 7. 1 Cor. 5.3 4 5. vindicated 8. 1 Tim. 4.14 For Ordination by Presbyters vindicated Dr. Owen defended The Rector unsound in the Doctrine of Justification 9. 1 Pet. 5.2 vindicated HE takes a great deal of pains to prove that the Apostles were Superiour to Presbyters which no Body ever deny'd This is the chief Scope of the first Chapter of his Book in which he hath furnished us with some rare Notions of Church Government He tells us P. 1. that the Church of the Jews was the first established Church in the World that we know of Had God no Church in the World for about 24.50 Years till the Law was given upon Mount Sinai Were there no worshipping Congregations no Divine Laws of Worship in the World before Moses's Time We read of Sacrifices and Invocation on the Name of the Lord Gen. 4.3 4 24. And were there no Assemblies for those Acts of Worship We read of the Sons of God as distinct from the Daughters of Men and that the mixture of the professedly Holy Seed of Seth with the prophane Gainites sill'd the World with Wickedness Gen. 6. The degeneracy of the Sons of God the visible Church of God at that Time caus'd the Flood He that can believe that God had no Church before the Flood may also believe there never was a Flood Did Noah the Father of the new World who had immediate Rcvelation from God as most of the Patriarchs had establish no Church among his numerous Posterity Was God indifferent whether he would have a Church Or was Noah unfaithful in transmitting the Divine Establishment to his Off-spring It is true they soon degenerated Gen. 11. but that 's an Argument they had been a Covenant-People Was there no Church establish'd in Abrabam's numerous and princely Family Gen. 14.14 23.6 He erected Altars for Sacrifice and call'd upon the Lord whereever he came God renew'd his Covenant with him and admitted his Infant Seed by Circumcision into a visible Church-membership whereby they were distinguished from the rest of the World Did righteous Melchizedeck King of Salem who was Priest of the most High God as the Patriarchs generally were take no care to establish a Church among his Subjects I hope one may lawfully doubt this Gentleman's Notions of Church-Government who thus blunders about the very existence of a Church But continues he P 1. The Jewish Church was govern'd by a High-Priest Inferior Priests and Levites 1. I begin now to suspect the Reason why he would have no establish'd Church before the Jewish he does not read of any subordinate Priests and Levites that were subject to the Patriarchal Priests He seems to be content that God should have no Church in the World for almost 2500 Years rather than want a Model for his Hierarchy consisting of Bishops Priests and Deacons This is agreeable enough to his Hypothesis that Diocesan Bishops are essential to a Church 2. The High-Priest Priests and Levites are not the Model for Gospel Churches for we read of no Institution of Bishops Priests and Deacons in the New Testament We find Bishops and Deacons there Phil. 1.1 but the Scripture-Bishop is the same with the Scripture-Presbyter 3. The Jewish High-Priest was an eminent Type of Jesus Christ the High-Priest of our Profession He is one as the Jewish High-Priest was and in this respect we follow the Jewish Typical President Wo are under Jesus Christ our only Chief-Priest who hath appointed Presbyters and Deacons as under Officers in the Christian Church 4. This is the great Argument of the Papists for the Pope's Supremacy the Jews had one Chief-Priest therefore the Christians must have one Chief-Bishop So Bellarmine Argues De Rom. Pontif. I. 9. It is unhappy that the Arguments for Diocesan Episcopacy equally serve the Papacy The Fathers especially Clemens Romanus saith the Rector seems to make this a President for the Government of Christian Churches by a Bishop Presbyters and Deacons Ibid. The first answering the High Priest the second the Inferiour Priests and the third the Levites Either the Rector has never read Clemens Romanus or
in a narrower Orb than the Apostles whose Messengers and Ministers they were and by whose appointment their Motions were guided and limitted That this is Chrysostoms meaning appears 1. From the Instance of Aquila and Priscilla which he gives these are Evangelists with Chrysostom Now these did remove from one Place to another from Rome to Corinth this remove was occasion'd by an Edict of Claudius Acts 18.1 2. some time after they removed with Paul to Ephesus ver 18. doubtless by Pauls appointment as other Evangelists did Thus we see Chrysostom's Evangelists did go up and down but not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every where at their own Pleasure as the Apostles did who had no Superiours to direct their Motions but the Evangelists removed under the Conduct of the Apostles The Apostles were immedintely under the Conduct of the Spirit and went about every where whither the Spirit guided them The Evangelists were under the Conduct of the Apostles and went about also but only to such Places and Services as the Apostles directed them Priscilla a Woman is an Evangelist in Chrysostom * See Acts 18.22 I hope Mr. G. will not make a settled Church Officer that is a Bishop of her for an Evangelist and a Bishop is the same with him Chrysostom here seems to confess that Women went about to communicate the Doctrine of Christianity to the Women to whom the Men had not access in the Eastern Countries The same is affirm'd by Clement of Alexandria who thinks the Sisters mention'd in 1 Cor. 9.5 Ministred unto the Women who kept at home by whom the Doctrine of our Lord might enter into the Apartments of the Women without Reprehension or evil Suspicion * Clem. Alex Strom. III. vid. Constit Apost III. 15. Conc. Laod. Can. xi Epiph. haer 79. 2. Chrysostom doth not reckon Timothy and Titus among Evangelists but among the Pastors or fixed Officers whom he makes Inferiour to those that went up and down and Evangeliz'd i. e. The Evangelists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Eph. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Edit Donas Veron He calls Timothy and Titus fixed Pastors according to the received Opinion of his Age But he rightly distinguisheth between Evangelists and Pastors and makes the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Evangelists to be the same with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or these that went about Preaching the Gospel Thus after all the Noise and Clamour which Mr. G. hath made its evident that Chrysostom agrees with Eusebius in his Notion of Evangelists Their calling Timothy and Titus Bishops doth not affect us who make the Holy Scriptures the Rule of our Faith and not the Sentiments of any fallible Men. We have prov'd from Scripture that they were Evangelists and not Diocesan Bishops Eusebius saith only Hist. III. 4. it is reported that Timothy was the first Bishop of Ephesus and he ingeniously acknowledges that they had no certainty who succeeded the Apostles in the Government of the Churches planted by them those only excepted who are mentioned in Paul's Epistles It is fit therefore we shou'd be determin'd in this Point by the Writings of the New Testament It s well observ'd by the Learned Bishop of Worcester that the first that call'd Timothy Bishop of Ephesus was Leontius Bishop of Magnesia in the Council of Chalcedon This was four hundred Years after in which time Records being lost and Bishops being after setled there no doubt they would begin the Succession with Timothy because of his Imployment there once for setling the Churches thereabout He adds that this was not the Act of the Council but of a single Person delivering his Private Opinion in it and that by the by too and he was contradicted in the Face of the Council for saying that the Bishops of Ephesus had all of them been ordain'd upon the Place See more in that Learned Author who judiciously Confutes their Opinion who make Timothy Bishop of Ephesus Dr. Stillingfleet Iren. p. 302 303. The Fathers call the Apostles Bishops which all grant they were not in a proper Sence Epiphanius saith that Peter and Paul were both of them Apostles and Bishops at Rome Epiph. haeres xxvii The Fathers therefore when they call Apostles or Apostolical Men Bishops speak in the Language of their time and are not to be taken in a strict Sence Having gone through his Book and discovered the fallacies ot his Reasonings it were needless to take Notice of his last Chapter which he calls an Answer to J. O's Plea in which there is scarce any thing which has not been consider'd already Yet for the sake of the more Ignorant Reader I will make some short replies to his Answers CHAP. VI. Of Parish-Discipline Presbyters have Tower of Government 1. J. O's First Argument for Ordination by Presbyters viz. The Identity of Bishops and Presbyters acknowledged 1 Tim. 5.17 Consider'd 1 Tim. 1.3 doth not prove Timothy Bishop of Ephesus Dr. Whittaker Vindicated Ignatius's One Altar Explain'd The extent of the Church of Ephesus An Objection Answer'd Rev. 5.11 Vindicated Br. Lightfoot's Notion of Angel Vindicated 2. J. O's Second and Third Argument for Ordination by Presbyters Vindicated Presbyters succeed the Apostles Ignatius and Ireneus Vindicated More Testimonies to the same effect HE Charges J. O. with reflecting on Episcopal Ordination P. 122. but gives no Instance of any such Reflection which doubtless he would have done if he had been able Let this pass among his other Calumnies His Crambe about Jerom and Ignatius has been consider'd before P. 123. It were endless to tire my Reader and my self with nauseous Repetitions as often as this Author gives occasion He falls foully upon J. O. for saying that Parish-Priests have no Power of Discipline P. 125 126. which I have proved They have Power of Discipline saith he because all the Canons or Laws of the Church are made by the Priests of the Church of England as well as by the Bishops 1. Their Executive Power is the same with their Legislative Power that is none at all The Acts of Convocation are no Laws till they be Confirmed in Parliament 2. Hath every Parish-Priest a power of making Church-Laws If not this Instance is impertinently brought in to prove that the Parish-Priests have Power of Discipline If it be said they make Laws by their Representatives so do the People of England by their Representatives in Parliament Doth it follow therefore that every Free-holder hath the Power of Governing Though the Truth is the Convocation is not a Just Representative of the Clergy For in the Convocation for the Province of Canterbury there are but 44 Clerks representing the Clergy the Bishops Deans Prebendaries and Arch-Deacons make up 122. The Arch-Deacons who are the Bishops Creatures as being chosen solely by them are 10 in Number more than the Clerks so that the Clerks are little more than Cyphers in Convocation there are enough in the lower House to out-vote them besides an
his Epistle to the Philippians Phil. 1.1 Col. 1.1 Philem. 1. In like manner he sends for Titus from Crete to Nicopolis Tit. 3.12 and afterwards sends him to Dalmatia 2 Tim. 4.10 Thus we have told him in compliance with his desires out of Sacred History That not only Timothy but Titus also removed the former to Rome the latter to Nicopolis and Dalmatia As to Ecclesiastical History we have little certain concerning Timothy or any other of the Apostle's Survivors and Successors as Eusebius observes * Hist III. 4. He saith of Timothy It is reported he was Bishop of Ephesus But other Historians say He removed from Ephesus and came into Britain and Baptized King Lucius and his Subjects and removed hence to Curie in Germany where he was Bishop and died a Martyr This is reported by grave Authors Nauclerus Petrus de Natalibus Pantaleon de viris Illustrib Germ. c. Nauclerus saith he finds this Recorded in the Legend of St. Thomas the Apostle which agrees with Legend of St. Lucius which is to be found among the Records of the Church of Curie * Chron. Vol. II. Gen. 6. p. 472. I do not pretend to warrant for the Truth of this Account There may be some Truths though intermix'd with Fables even in a Legend Arch-Bishop Vsher that great Antiquary quotes this Story in his Britan. Eccles Primord Cap. 3. It may not be improbable but Timothy might Preach in these Countries if Paul was here as the Rector seems to allow p. 90. For Timothy was his Companion in most of his Travels and Served with him in the Gospel as a Son with the Father Phil. 2.22 J. O. opposed Dr. Whittaker the Learned Cambridge Professor and Maul of Popery to Bellarmine who grounds Timothy's Episcopal Jurisdiction upon 1 Tim. 5.19 Against an Elder receive not an Accusation The Dr. saith That to receive an Accusation is to acquaint the Church with the Crime which Equals and Inferiors may do The Rector has two or three Pages in Confutation of Dr. Whittaker P. 135 136 137 138. the Sum of which is That if Timothy was only to acquaint the Church with it he was no better than an Informer or Prosecutor He might be an Ecclesiastical Judge though he acted in Conjunction with the Church as Paul did in Excommunicating the Incestuous Corinthian 1 Cor. 5.3 4 5. The Doctor doth not deny him to be Superiour to the Elders as he was an Evangelist but shews the invalidity of the Argument drawn from his receiving Accusations J. O. shew'd p. 21. that the Presbyters and the People may receive an Accusation against their Bishop and Instanced in Epithetus and the People of Assura to whom Cyprian writes not to admit Fortunatianus to be Bishop again because he had denied the Faith He instanceth also in the Clergy and People of Spain who rejected Bisilides and Martialis their Bishops because they had Sacrificed to Idols The Rector wisely over-looks all this and proceeds to another Argument J. O. Asks how comes Paul to promise to come shortly to Ephesus if he had settled a Successor there Mr. G. Answers this is a trifling Objection and makes equally against the Presbyters of Ephesus Acts 20.28 Who ever thought Timothy so absolute as not to be subject to St. Paul When this Gentleman gives a diminutive Epithet to our Arguments understand him by the Rule of Contraries You may perceive by his Uneasiness that he is Gravell'd and would relieve himself by a big Word which may disparage an Argument with unthinking People 1. This trifling Objection as he calls it shews how groundless his Hypothesis is That Paul settled Timothy at Ephesus when he could over-see the Church no longer 2. It shews the weakness of his Reasonings That the Elders had no Episcopal Power because they were subject to the Apostles The Scope of a great part of his Book is to prove that the Presbyters were not Supream Governours because the Apostles were above them See P. 38 39 40 41. He does in the same place affirm Timothy and Titus to be Supream Governours Here he forgets all his former Reasonings and acknowledges Timothy Subject to Paul Either Timothy was no Supreme Governour or Bishop because he was Subject to Paul or the Presbyters of Ephesus might be Supream Governours notwithstanding their Subjection to him 3. What he adds of his visiting his Neighbour Presbyter P. 139. without claiming any Power over him and his Flock is very impertinent for an Apostolical Visitation was something different from a private Visit from one Neighbour to another I hope he will allow it to be as Solemn as any Episcopal Visitation I might return his own Words upon him But such Stuff as this does our Author impose upon his Friends Ibid. and needlessly troubles his Adversaries with but I shall forbear He thinks that the Church of Ephesus consisted of many Congregations though he agree that it consisted not of two hundred or three hundred Parishes or Congregations Ibid. as our Diocesses do Here we have his own Confession That the Modern Diocesses are very different from that of Ephesus and other Ancient Diocesses That there were more Congregations than one he proves from the Jus Divinum Ministerii Anglicani P. 140. 1. Suppose there were two or three Congregations in Ephesus as the London Ministers conceive there might be more than one what is two or three to two or three hundred It can never be prov'd there were more Christians in Ephesus in Timothy's or if you will in Ignatius his time than are in some of our great Parishes which contains some Ten some Twenty some Thirty Thousand Souls 2. Some of our larger Parishes have several Chapels some three some four some six He knows a Parish in his Neighbourhood * Manchester that has Seven or Eight Will he say that a Rector who has several Curates under him is a Diocesan Bishop I hear the Rector's Parish has four or five Chapels in it He thinks the number of Cities P. 142. or great Towns in Crete was extraordinary because Florus calls it a Noble Island His Proof is a little extraordinary Must every Noble Island have an extraordinary number of Cities Well but to do him a kindness I will tell him the number of the most considerable Cities or Towns in Crete Pliny who lived in Vespasian's time saith there were about Fourty Famous Towns in Crete and the Memory of about Fourty more * Nat. Hist 4.12 But let the Cities of it be more or less it is all one to my Argument We have proved Titus already to be an Evangelist and the number of Cities he was to Ordain Elders in is a Confirmation of it For by his own Confession Crete has had in it at one time Four Arch-Bishops and Twenty one Bishops †P. 142. And now we are upon this Subject let 's see the extent of their Bishopricks He tells us out of Dr. Heylin There were
207 Parishes in Crete which divided between twenty five Bishops there falls but Eight Parishes to the share of each Bishop and an over-plus of 7 25 Parts How different were these from Modern Bishopricks A Bishop may better Over-see Eight or Nine Parishes than Eight or Nine Scores of Parishes J. O. Proved that the Church of Ephesus consisted of no more Members than could ordinarily meet in one place because that Church had but one Altar at which the whole Congregation ordinarily Receiv'd the Lord's Supper in Ignatius his time Mr. G. Answers That Ignatius's one Altar signifies not one Numerical P. 143. but one Specifical Altar Then Ignatius's one Bishop must signifie not one Numerical but one Specifical Bishop He thinks there was more than one Numerical Altar because after the Words Alledged by J. O. Ignatius goes on thus Ibid. Let that Eucharist be accounted good and firm which is Celebrated under the Bishop or which he consents to Vnder the Bishop is plainly in his presence and not under his Authority as he explains it as being opposed to his Consent in his absence His consenting that the Presbyters might Administer in his absence doth not prove more than one Altar The Parson of one Parish which hath but one Altar may consent that his Curates may Administer the Eucharist He further proves there were many Altars under Ignatius his Bishop from that Passage Where-ever the Bishop appears there let the People be even as where Jesus Christ is not appears as he falsly renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is the Catholick Church Nothing could have been produced more impertinently than this Passage which shews that the Multitude must be where the Bishop was or appear'd his Appearance must be understood of his personal visible Appearance To talk of an Invisible Appearance is ridiculous And yet you must understand it so saith our Author It is not to be understood of his Person but Authority saith he even as Jesus Christ is with the Catholick Church not in his Person but in his Spiritual Power 1. This is worse and worse Ignatius did not say Where Christ appears as he to serve a Design falsly renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but where Jesus Christ is Ignatius knew Jesus Christ to be Invisible on Earth since his Ascension and that a Bishop was visible and therefore saith where the Bishop appears 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and where Christ is 2. To deny Christ to be personally present with his Church is to deny him to be the Second Person in the Trinity I hope he believes the Divinity and Omnipresence of our Lord Jesus Christ though in a Transport of Zeal he forgot the Form of Sound Words The Spiritual Power of Christ doth not exclude his Personal Presence Some Men will talk any thing though never so little to the purpose rather than yield to the Evidence of Truth P. 145. He tells us that the Church of Ephesus took in all Asia the proper because all they that dwelt in Asia heard the Word of the Lord Jesus viz. at Ephesus He might as well have said That the Church of Jerusalem took in the Parthians and Dwellers in Mesopotamia Cappadocia Pontus and Asia c. for those heard the Word of the Lord Jesus at Jerusalem Acts 2.9 11. He saith J. O. should have Enter'd the Lists with Dr. Maurice P. 146. who Answer'd Mr. B. and Mr. Cl. about the extent of Bishopricks J. O's Subject being Ordination he was not concern'd in Dr. Maurice's Book though he said something occasionally concerning the Extent of Churches from Ignatius and others He complains J. O. hath troubled them with a New Book upon an Old Subject Ibid. without adding any thing considerable to it It seems J. O's Book hath created some trouble to them but what is the trouble Is it that he writes a New Book upon an Old Subject That cannot be it for the Rector hath done so himself If it be a fault to write upon an Old Subject no Man must write at all for there is scarce any thing New under the Sun Or does it trouble him that J. O. hath not added any thing considerable to the Subject that cannot be also except we suppose his own Performance which has little of Addition to what is found in Bellarmine and other Popish Authors to be a Trouble to him I doubt then something else in the Book troubles him He can tell what it is for he had good Reason why he would not Answer a Book which he undertakes to Answer but contents himself with a few slight Remarks upon two or three Chapters and leaves the greatest part of the Book untouch'd I leave it to such as have read other Authors upon the Subject of Ordination by Presbyters to Judge of J. O's performance whether the Subject has receiv'd any Improvement by it He takes a great deal of Pains to prove what no Body denies P. 146 147 148 149. viz. That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies sometimes Agreement or Unity and not always one place as J. O. render'd it in those Words of Ignatius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 give diligence to Assemble together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more frequently for when ye often come together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ign. ad Eph. p. 25. or into one place the Powers of Sathan are destroy'd One would think J. O's Translation very natural for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 refers to one place and so must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which follows immediately after But it ought not to be so render'd here saith our Author And the Proof is There might have been several Places for Worship at Ephesus p. 148. But he does not prove there were several places I have proved the contrary from the one Altar mention'd in Igna. ad magna p. 34. He thinks Ignatius does not intend one place by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P. 149. because he speaks a little after of the Vnity of their Faith Might they not have Unity of Faith in one place But we have sufficiently prov'd above That Ignatius his Church ordinarily met in one place Dr. Burnet acknowledges there was but one Numerical Altar to one Diocess in Ignatius's time as J. O. quoted him P. 30. Mr. G. passes by the Bishop unsaluted The Learned Mr. Mede confesseth That in those First Times they had but one Altar to a Diocesan Church This he confirms by Instances out of Justin Martyr and out of Cyprian Ep. 40.72 73. De Vnit Eccl. c. Mede of Churches P. 48 49 50. I will not contend with him about the number of Churches built at Constantinople by Constantine the Great but 't is very improbable that they should be two Hundred as he extravagantly talks Socrates mentions but Two Nicephorus speaks of Three Great Temples whereof that of Sophia which he ascribes to Constantine was built by Constantius his Son and was but an Addition to the Temple of Irene He speaks also of Four
What can our Author say to this Instead of answering J. O's P. 170. Arguments he saith He knows not by what Authority J. O. has enter'd into the Comparison His Scripture-Reasons are his Authority which Mr. G. has not touched only he nibbles at 1 Cor. 1.17 which is a Text saith he that few understand but at length he gives the meaning of it Paul's main work saith he was to Preach not to Baptize P. 171. If Preaching was his main Work it was not inferiour to Ordination It doth not hence follow that Preaching is a more honourable Office than Baptizing P. 172. saith the Rector None ever affirm'd the Office to be more Honourable for the Office is one and the same Preaching and Baptizing are Acts of one and the same Office The Apostle seems to prefer the Work of Preaching before that of Baptizing so doth Christ also who Preached Himself but committed the Work of Baptizing to his Disciples John 4.2 Though he blames J. O. for comparing Ministerial Acts yet he cannot forbear doing it himself Ordaining saith he is a higher Ministerial Act than Baptizing P. 173. Turpe est Doctori cùm culpa redarguit ipsum J. O. thinks Christ mentioned the chief part of a Minister's Work in Mat. 28.19 20. Go Teach Baptize c. If Ordination had been the main and chiefest part of the Apostle's Commission He would have said Go Ordain Preach Baptize c. Ordination therefore is not the principal part of a Minister's Office but rather Subordinate to Preaching and Baptizing and included here as the Lesser in the Greater A Commission usually Specifies the principal Acts which one is impowered to do and do not run à minori ad majus Mr. G. takes no notice of J. O's Argument but pretends that the Reason why the Lord's Supper Ibid. and Ordination are not mention'd in Mat. 28.19 20. is because they were mentioned before Luke 22.19 John 20.21 So Teaching and Baptizing were mentioned before and practised by the Apostles Christ gives them no new Commission at this time only enlargeth their former Commission They Taught and Baptized before but in one Nation only now they are sent to all Nations It is agreed that Mat. 28.19 20. contains the Commission not only of the Apostles but of their Successors to the end of Time for the Work of the Ministry v. 20. I am with you alway even unto the end of the world Amen Either this Commission doth impower them to Ordain Successors in the ordinary part of their Ministry or it doth not if it doth not it 's imperfect and insufficient for the continuance of a Gospel-Ministry unto the end of the World in pursuance of the Promise made to that end v. 20. Ordination is not mentioned in John 20.21 and it must needs be implied in Mat. 28.19 20. as a necessary means for the continuance of the Church unto the end of Time If this Commission in Mat. 28.19 20. doth impower the Apostles to Ordain as doubtless it doth then the Ordaining Power must be included in Teaching and Baptizing as Subordinate and Subservient to them He says The Power of Conferring other Powers P. 174. is greater than those other Powers John 13.16 If this be true the Bishops who make an Arch-Bishop are greater than he And those who Consecrate the Pope are greater than the Pope John 13.16 doth not speak of Ordination all that can be gathered from it is That we should learn Humility of Jesus Christ who is our Lord and Master John 13.13 14 15 16. Inferiours often confer Superiour Powers Bishops do Crown Kings a Recorder or Town-Clerk may Swear a Mayor 'T is endless to follow our Author in all his undidigested Notions and yet I cannot but touch on 'em for the sake of the less Judicious Readers who expect his Book Answered Paragraph by Paragraph He affirms but cannot prove That the Apostles reserved Ordination to themselves P. 175. We have prov'd the contrary already He asks with what Effrontery dares J. O call Peter Lombard to his Assistance Ibid. who says the Ancients argued from Baptism to Ordination Lomb. Lib. 4. Dist 25. I have Answered this already In short the Testimony of an Adversary is Valid against himself He acknowledges That if the Ordaining Power did by Scripture-Charter belong to the Presbyters P. 176. then to pretend to deprive 'em of it were a Nullity I have proved that it does belong to them by Scripture-Charter And therefore his Instance of a Presbyter Baptizing a Believer who hath no Power to Baptize another is not to the purpose He has often profess'd That he will not trace J. O. through the Fathers and Ancient Writers So he doth p. 122. and p. 175. and yet as a Man who is no Slave to his Word he will needs be nibbling at Antiquity where he thinks he has any advantage so he does p. 116. and p. 119. and in the concluding Pages of his Book He makes a long stride from p. 58. of J. O's Plea P. 177 188. to p. 179. and there he picks quarrel with two Quotations of his which shew the Presbyters to Succeed the Apostles as much as the Bishops He skips over but 120 Pages of J. O's Book and yet would persuade the World he has Answer'd it Suppose I had done so by his Book which I have answered in all that 's material Paragraph by Paragraph would not some People be tempted to think it unanswerable and that I undertook what I was not able to perform But to proceed to the Remarks on J. O's Quotations Ignatius saith That the Presbyters Succeeded in the place of the Bench of the Apostles There 's nothing more unfair saith my Author P. 178. than to misrepresent the Meaning of an Author J. O. only Quoted the Words without Explication how then could he misrepresent the meaning But the meaning is as he tells us That the Presbyters are the Bishops Seconds as the Apostles were Jesus Christ's Seconds Our Rector wants a Second to explain his Explication it is so obscure and unintelligible I hope he would not make Ignatius say that the Bishops are as much the Head of the Presbyters as Christ is of the Apostles But let 's hear Ignatius himself I exhort you saith he * Ad Mag. p. 33. do all your Works in the Concord of God the Bishops presiding in the place of God and the Presbyters in the place of the Bench or Council of the Apostles and the Deacons who are precious to me to whom is committed the Ministry of Jesus Christ. So in another place Let all of you follow the Bishops as Jesus Christ followed the Father and follow the Presbytery as the Apostles and reverence the Deacons as the Command of God †Ign. ad Smyr p. 6. He saith one Bishop with the Presbytery and the Deacons And a little after he calls the Apostles the Presbytery of the Church ‖ Ad Phil. P.