can resolve these Difficulties which we shall expect in his Celebrated Consecration-Sermon V. But to return to the main Subject Our Author would say something if he knew what for the Jus Divinum of Episcopacy but his Discourse is so cloudy confused and inconsisten that it is hard to imagine what he drives at in several places His Book consists of Five Chapters 1. In the first Chapter he endeavours to prove that none but Apostles and Prophets did Ordain Suppose this were granted him which I have prov'd to be false I cannot see what advantage he can make of it for Bishops are neither Apostles nor Prophets He himself makes 'em Evangelists which are different from Apostles and Prophets Eph. 4.11 2. In the second Chapter he would prove That St. Paul towards the declining part of his Life made Timothy and Titus Bishops of Ephesus and Crete In Answer to which I have fully prov'd from acts 20. That the Government of the Church of Ephesus and by undeniable consequence of all other Churches was committed to the Presbyters in Parity and not to one Supreme President I have evidenced this Government to be Divine Perpetual and an apt Remedy against Schism I have shew'd that it was settled by the Apostle when he could Over-see that Church no more and had no prospect of ever seeing it again It 's pretended by the late Asserters of Episcopacy That the Apostles when they took their last leave of the Churches settled Bishops for their Successors to preside over the Presbyters as a Remedy against the growing Schisms I have demonstrated from the 20th of the Acts That it is quite otherwise that St. Paul left the Presbyters of Ephesus as his ordinary Successors in the. Government of that Church and that in prospect of Schisms and of his final departure from them The evidence of this Establishment is so bright and convincing that our Author cannot but acknowledge it p. 47. and the poor shifts which he useth there to avoid the force of this unanswerable Argument shews the power of Interest and Temptation upon self-convicted minds The Proofs for Timothy's being Bishop of Ephesus depends upon a nice Point of Chronology which at best is doubtful and amounts to no more than a probability and is not capable of a Demonstration This leaves the Foundations of Episcopacy doubtful and uncertain But our Proof that the Government of the Church of Ephesus was settled in the Elders of that Church is grounded upon plain matter of Fact that cannot he deny'd It 's certain that the Apostle had no prospect of seeing the Ephesian Elders any more when he committed the Government of that Church to them Acts 20.25 28. and therefore the Elders of Ephesus succeeded the Apostle in the Government of that Church But it is not certain that the Apostle made Timothy Supream Governour of that Church afterwards Most Chronologers the Defenders of Episcopacy not excepted are of Opinion That the First Epistle to Timothy was written before the Congress at Miletus mention'd in Acts 20.17 whence it naturally follows that his Charge in Ephesus was occasional and temporary as an unfixed Evangelist 2 Tim. 4.5 and the Government of that Church was left in the Elders of it Acts 20.17 28. as the Supream and Perpetual Governours of it after the Apostle Paul It seemeth no small disparagement to the Diocesan Cause that the grand Patrons of it so extreamly differ among themselves and cannot agree about the Foundations of it The Popish Writers Jesuits and others do generally affirm That Bishops were settled betimes by the Apostles in all Churches and that though the Names of Bishops and Presbyters were common the Offices were distinct The old Protestant Writers confess That God hath prescribed no one Form of Church-Government in the New Testament so Whitgift in Dr. Stillingfleet's Iren. and Hooker's Eccl. Polit. Lib. III. and if no Form be commanded therefore not the Prelatical Others both Papists and Protestants do say That the Presbyters mention'd in the New Testament were Bishops in a proper Sense thus Petavius and Hammond but with this difference Petavius thinks there were many Bishops in one Church as in Ephesus and that the simple manners of the Church would then bear this till Ambition had corrupted Men. Dr. Hammond conceives there was but one Bishop in one Church This Notion of Bishops without Subject Elders was begun by Scotus as Fr. a Sancta Clara intimateth Some late Writers acknowledge That Bishops and Presbyters were the same at first but that the Apostles towards the latter end of their Days appointed the new Order of Superiour Bishops Bishop Pearson Dr. Beveridge and others go this way The former Hypothesis makes all the Presbyters mention'd in the New Testament to be real Bishops and this makes all the Bishops mention'd there to be meer Presbyters and pretends that Diocesan Bishops were settled afterwards Our Author espouses this last Opinion and pleads for it in his loose and confused way This Hypothesis is no less precarious than the former and receives very little Confirmation from the Author of Tentamen Novum It were much more honourable and safer for the Defenders of Episcopacy to fix it on the best Foundation it hath to wit the Laws of the Land by which the first Reformers professedly held it It was the express Doctrine of the Old Church of England before Bishop Land's time That Bishops as Superiour to Presbyters are an appointment of the Civil Magistrate as J. O. hath prov'd in his Plea p. 113 114. This is agreeable to the Laws of the Land which acknowledge nothing by Divine Right in a Bishop but his being a Presbyter 37. Hen. VIII Cap. 17. It is Enacted and Declared That Arch-Bishops Bishops Arch-Deacons and other Ecclesiastical Persons have no manner of Jurisdiction Ecclesiastical but by under and from his Royal Majesty the Supream Head of the Church of England and Ireland to whom by Holy Scriptures all Authority and Power is wholly given to hear and determine all manner of Causes Ecclesiastical The same is declared in an Act of Parliament made 1 Edw. VI. Cap. 2. in these Words All Authority of Jurisdiction Spiritual and Temporal is derived and deduced from the King's Majesty as Supream Head of these Churches and Realms of England and Ireland See Cook 's Rep. de Jure Reg. Eccl. Fol. 8. The Institution of a Christian Man Printed in the Year 1543. and allow'd by both Houses of Parliament mentions two Orders only viz. Priests and Deacons as of Divine Right 3. In the Third Chapter the Rector attempts to prove That the first Epistle to Timothy was mitten after Paul's first Bonds at Rome and consequently after the Meeting at Miletus Acts 20.17 In my Animadversions on this Chapter I have Vindicated the Ancient Chronologers and prov'd by several Arguments That that Epistle was written before the Meeting at Miletus and by necessary consequence the Government of the Church of Ephesus was in the Presbytery after the writing
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
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
way of managing Controversies Calvin Vindicated Bishops Lordly Titles consider'd The Parallel between the Canons in Acts 15. and the English Canons Parish-Ministers have no Power of Discipline The Waldenses had no Superiour Bishops proved 1. From their Doctrine That Bishops and Presbyters are the same 2. From their own Testimony 3. The Testimony of F. Paul 4. By several Instances of Ordination by their Presbyters in England before the Reformation Of the uninterrupted Succession of Bishops P. 1 to 45. Chap. II. Whether the Jewish Church was the First Established Church The Levitical Priest-hood no Pattern for Gospel-Ministers Clemens Rom. Vindicated Whether Jesus Christ modelled His Church after the Jewish Pattern or left His Church in a State of Oligarchy as our Author saith His first 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 Acts 9.17 consider'd 4. His Fourth from Acts 13.1 2 3. This Instance of Ordination by Presbyters Vindicated The difference between Apostles and Prophets as stated by him consider'd 5. His fifth Instance from Acts 14.13 Examined 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 P. 45. to 99. Chap. III. The Apostle left the Government of Ephesus in the Presbyters This Establishment prov'd to be his last Divine Perpetual Acts 20. Explain'd This Government never alter'd Presbyters a Divine Remedy against Schism Superiour Bishops not the Remedy Timothy no Diocesan Bishop An unfix'd Evangelist Of the Asian Angels not so call'd from the Provincial Guardian Angels Ignatius his Bishop not Diocesan Titus no Diocesan Bishop Presbyters are Rulers P. 99. to p. 121. Chap. IV. The first Epistle to Timothy was written before Paul's Imprisonment at Rome Acknowledged by the Ancients and by the Learned Asserters of Episcopacy Bp. Hall Dr. Hammond c deny'd by the Rhemists Bp. Pearson c. Paul's Journey to Macedonia 1 Tim. 1.3 consider'd Jerom Vindicated Reasons to prove that the First Epistle to Timothy was written before Paul's first Bonds The second Epistle written in his first Bonds An Objection Answer'd Acts 20.25 Consider'd P. 121. to p. 141. Chap. V. Of Evangelists whether they were fixed Neg. Acts 21.8 consider'd Timothy and Titus unfixed Hilarius his Account of Evangelist Eusebius's Testimony Vindicated Mark no fixed Evangelist Chrysostom's Account of Evangelists agreeing with Eusebius P. 141. to p. 151. Chap. VI. Of Parish-Discipline Presbyters have Power 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 Bp. 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 Dr. Lightfoot's Notion of Angel Vindicated 2. J. O's second Argument for Ordination by Presbyters and third Argument Vindicated Presbyters succeeded the Apostles Ignatius and Ireneus Vindicated More Testimonies to the same effect P. 151. to p. 190. ERRATA PAge 11. Marg. after 80. read 1. P. 12. M. for 1235. r. 1245. P. 14. M. for 5.30 r. 530. P. 26. M. f. P. 14. r. p. 13 14. P. 35. l. 25. r. Pope's Casualties P. 46 l. 20. f. 24. r. 26. P. 53. l. 22. f. 72. r. 73. P. 63. M. f. clerios r. clericis P. 67. l. 13. dele a. l. 15 r. resolved P. 87. l. 6. r. Sanhedrin P. 89. l. 11. f. of r. at p. 100. l. 10. f. 18. r. 28. p. 104. l. 3. r. story p. 106. l. 31. r. Presbyters p. 109. l. 38. r. Mal. 2.1.7 p. 111. l. 38. r. Diocess p. 120. l. 7. r. 2 Cor. 2.12 13. p. 122. l. 15. r. Goncession p. 140. l. 13. r. ye p. 143. l. 13. r. Cretensis p. 148. l. 3.15 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 30. p. 149. l. 15. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 151. l. 22. r. Crambe p. 153. l. 8. r. there p. 157. l. 12. r. Apostle p. 160. l. 2. f. 22. r. 2.2 l. ult r. an p. 172. l. 36. f. dot r. not p. 175. l. 8. r. Conduct A Defence of Scripture-Ordination c. CHAP. I. The Dissenters Justified in their Way of Managing Controversies Calvin Vindicated Bishops Lordly Titles Considered The Parallel between the Canons in Acts 15. and the English Canons Parish-Ministers have no power of Discipline The Waldenses had no Superiour Bishops prov'd 1. From their Doctrine 2. From their own Testimony 3. From F. Paul's Testimony 4. By several Instances of Ordination by their Presbyters in England before the Reformation Of the uninterrupted succession of Bishops BEFORE he enters upon his Subject he desires his common Reader to observe the unfair way the Dissenters have in managing Controversies Pref. p. 2. 1. Do they pick up imperfect Notes of Sermons Preached a Year or two before and take upon them to Confute them when the Authors are dead and cannot Vindicate themselves This were a little unfair but he knows who did so when he Preached his Sermon of Consecration in Answer to a Sermon of Mr. Baldwin under the Fictitious Name of Calvin as I am told because forsooth Calvus is Bald and Vin is Wine and so you have the English of Calvin que Bald-wine Doubtless so Learned an Etymologist can give a Reason why the odd Epithet of Bald is attributed to Wine I am apt to think Calvin himself as Learned as he was never thought of this rare Etymon of his Name But to return to our Subject 2. Do the Dissenters use to lodge their Manuscripts in some Friend's hand with a charge that none shall see them except they undertake to Answer them and promise to return them the same Day This is an unfair way of managing Controversies and it is much more unfair for a Man to triumph that a Manuscript clog'd with inch unreasonable Conditions is not Answer'd The Rector can Name the unfair Man that hath thus managed the Controversie of the Consecration-Sermon mention'd before 3. Or do the Dissenters pretend to Answer Books and leave the greatest part of them unanswered He knows who does so also and Insinuates in his Title Page as if he had Answered the Whole when indeed deed it is far otherwise This is an unfair way of managing Controversies which somebody is guilty of But let 's hear how he proves his Charge I. In most of their Books be the Argument what it will Pref. they represent us as Arminians saith he Persons that have a sore place complain they are hurt if one do but touch them This Charge of Arminianism is either true or false if true confess it and give glory to God if false disprove it I doubt the Rector cannot acquit himself whatever others do for
I see not why he should mention it here except it were to vent his Spleen against poor Calvin not the English Calvin alias Baldwin but the French Minister of that Name upon whom he passeth this Censure I am persuaded Page 3. if the most understanding Calvinist would represent the Opinions of that great Man in their true Colours he would fright more out of their Wits than he could solidly satisfie or Proselyte to his Party If I should attempt to represent the Opinions of Calvin in their true Colours I despair of satisfying a Man of Mr. G's Kidney nor would I be so spiteful as to fright him out of his Wits However I hope I may without prejudice to his Intellect refer him to the Seventeenth Article of the Church of England concerning Predestination and Election and to the Prayer at Burials That God would shortly accomplish the number of his Elect which assert one of Calvin's most frightful Doctrines namely that of Election which implies Reprobation or Preterition To choose is to Select some from among others that are left I presume he hath declared his Assent and Consent to the Articles and Liturgy with what Sincerity he knows best Perhaps his pre-conceived Notions have given such a Tincture to his Eyes as happily secures him from the Intellectual danger of seeing some Truths in their own Colours He wonders with what Confidence the little Striplings which Mr. Frankl Instructs so soon as they have Commenced Ibid. he knows not what Degree are ready to determine the Cause between Arminius and Calvin as if they were Doctors of the Chair I am afraid our Rector is no great Philosopher for a Philosopher who inquires into the Reasons of things wonders at nothing but 1. Why should he wonder that Mr. Fr.'s Pupils should with the same freedom determine for Calvin that many raw Youths that come from the Vniversities do for his beloved Arminius Can that be a Crime in ours which passes for a Vertue in theirs 2. To cure his wonder I will tell him the Reason why they determine against Arminius beause Judicious and Learned Mr. Fr. who as little needs my Commendation as he fears the Rector's Censure directs his Pupils to the Study of the Scriptures and their own Hearts which will enable them betimes to exalt the Free Grace of God and to depress the proud and enslaved Will of Man 3. One that is a Genuine Son of the Church will not wonder that Mr. Fr. should acquaint his Scholars with the Orthodox Ancient Doctrine of the Church of England whose Learned Divines Subscribed the Decrees of the Calvinistical Synod of Dort in Conformity to the Doctrine of the English Church which preferred them after their return and never Censured that Act of theirs The Sense of the Church of England may be seen in her Articles whereof the Tenth is against Free-Will the Thirteenth against Works preparatory to Grace and the Seventeenth for Predestination and Election The Articles were Composed A. D. 1562. Some Years after viz. A. 1595. the Lambeth Articles came out which were drawn up by Arch-Bishop Whitgift with the Advice of several of his Clergy and Subscribed by the Arch-Bishop of York and afterwards Inserted into the Articles of the Church of Ireland These agree with that Determination of the Synod of Dort * Fuller's Eccl. Hist. lib. IX p. 230. Why may not Mr Fr. â—cholars as well Determine for the Doctrine contain'd in the Articles of the Church of England which they Sincerely and Honestly Subscribe as Mr. G. and his Friends do determine against the Doctrine of the Church under the odious Name of Calvinism Who yet make shift to Subscribe her Articles by the help of a sorry distinction that they Subscribe them not as Articles of Faith but as Articles of Peace a Distinction that may help a Man to swallow the Mass or the Alcoran when his Peace and Temporal Advantages require it Mr. Fr's little Striplings as he calls them Thanks be to God are better instructed 4. As to Scholastical Degrees they are Ornamental Titles of no great Antiquity in the Christian World invented in the Lateran Council Gentil exam Con. Trid. p. 6. Ann. Dom. 1215. A wise Man values Persons by their real Worth and not by empty Titles which are most coveted by such as are least worthy of them and since the new Conformity clog'd with such Conditions as the Dissenters cannot comply with For the same Reason the Waldenses and Bohemians rejected Popish Degrees nor would Bucer accept of a Doctor 's Degree in Cambridge until the offensive initiating Ceremonies were dispensed with Hoorn sum Contr. l. 10 p. 754. Degrees were freely given to all deserving Persons before the Year 1616. when Subscription begâ—n to be urged by the Interest of Dr. Laud and his Party at Court who procur'd an Order from K. James directed to the Vice-Chancellor the Heads of Colledges and Halls c. in Oxon That none should take any Degrees without Subscribing the III. Articles in the XXXVI Canon Cambridge not long after Laud's life by Dr Heylin p. 71 72. submitted to the same Innovation For Mr. Hildersam Commenced Batchelor and Master of Arts without any Subscription But about 1617. one Mr. Smith Minister of Clavering in Essex desiring to Commence Doctor it was imposed to put him by and so upon all Doctors and Batchelors in Divinity by Letters from the King It was afterward Imposed also upon Masters of Art and Batchelors II. Another common Topick as our Author tells us Is to represent the bishops proud and haughty Persons and chiefly Pref. p. 4. because of the Honourable Title of Lord given them which is more excusable than for every I reacher to assume the Title of Master For the Law hath bestowed that Title upon the Bishops but not that of Master upon all Preachers This is a general Charge and not prov'd I am sure J. O. doth not Charge them with being Proud and Haughty 'T is true some grave Dissenters and sober Church-Men also have expressed their wishes that the Bishops would divest themselves of their Honourable Titles and Secular Grandeur for these Reasons among others 1. Because the Holy Apostles whose Successors they say they are assumed to themselves no such Titles We no where read of My Lord Peter My Lord Paul The Apostles little dreamt that a sort of Men should succeed them that would look more like the Princes of the Earth than the plain and mortified Ministers of the Humble Jesus 2. Lorldly Titles and Spiritual Domination seem to be forbidden by the Great Lord of the Church Mat. 20.25 26. The Princes of the Gentiles exercise dominion over them and they that are great exercise authority upon them but it shall not be so among you That which distinguisheth Civil Magistrates from Gospel Ministers is the Exercise of Dominion and Titles of Honour both these are forbidden unto Ministers It shall not be so among you You must not Exercise
or no. He is the sole soveraign Power and not obliged to take the Coronation Oath or to govern according to the Established Laws if we may believe our Rector I will not trouble my self or the Reader by making Remarks upon these Passages which are but a few of many with which his Three Sermons abound All these you may find in the first These Sermons were design'd as he tells us Pref. 10 the Serm. p. 3. and I dare believe him To assure the higher Powers of his steadiness and fidelity and of may more in these Northern Climates It was a Point of mighty Consequence to the higher Powers to be assured of the Rector's Fidelity especially in a time when the Prince was under some disadvantage Most happy Prince who can assure himself of the Fidelity of such a Man as Mr. G. for in him he assures himself of many more in these Northern Climates The higher Powers then in being were highly obliged to so Profound a Casuist who by another Tentamen Novum attempted to prove the Jus Divinum of Absolute Monarchy and Arbitrary Government But all well-deserving Expectants have not the Happiness of being Preferred according to their Merits But to return to his Parallel 3. The Council at Jerusalem under the Conduct of the Holy Ghost injoyn'd the necessary forbearance of a few things to avoid offence Acts 15.28 The Convocation has made Canons injoyning the Practise of abundance of unnecessary things to create offence That Council widen'd the Door to Church-Fellowship by taking away the ancient ceremonial Terms of Communion and breaking down the partition Wall between Jews and Gentiles The Convocation has straitned the Door to Church-Fellowship by setting up new ceremonial Terms of Communion and erecting a partition Wall between Brethren 4. The Council at Jerusalem freed the Christians from a divine Yoke namely Circumcision the Convocation binds a humane Yoke of burthensome Ceremonies on our Necks The Apostles asserted that Christian Liberty which the Lord Jesus purchased at a dear rate and obliged us to maintain Gal. 5.1 Others unjustly deprive us of it and mancipate us under more beggarly Elements than those of the Jewish Pedagogy Gal. 4.9 Had the Apostles Successors imitated the excellent temper of their wise Fathers in this Council the Christian World had not been divided into so many Factions as it is at this Day When Rehoboam's little Finger proves heavier than Solomon's Loins no wonder there is a Schism in Israel 5. The Council at Jerusalem made no new Canon only thought fit to continue some divine Prohibitions that were obliging before Acts 15.29 The Convocation hath made but 141 new Canons concerning most of which there is no Divine Law The Canons of that Council are contained in one short Verse v. 29. The Canons of our Synod make a large Volume 6. The Canons of that Council have no Penalty annexed the Decree of the Council ends thus v. 29. From which if ye keep your selves ye shall do well Fare ye well Our Canons thunder out terrible Anathema's and Excommunications ipso facto not known to the Apostles against all the breakers of them 7. The Canons at Jerusalem were made by the Apostles Elders and the whole Church v. 22. Our Canons are made by the Bishops and Presbyters in Convocation which are the true Church of England by representation as Can. 139. obligeth us to believe on pain of Excommunication Mr. G. makes the Parliament to represent the Multitude of Believers that is the Church according to his Parallel for he makes the Bishops to answer the Apostles the Presbyters the Elders and the Parliament the whole Church or multitude of Believers I leave the Rector to the Censure of his Diocesan who is obliged by the Canon to Excommunicate and not to restore him until he repent and publickly revoke this his wicked error * Can. 139 in affirming the Parliament to be the Church representative instead of the Convocation I hope the Impartial Reader is now fully convinced how exactly the Episcopal Government as described by this Gentlemen agrees with the Council at Jerusalem He is angry with J. O. for saying Parish Priests have no power of Discipline Pref. p. 14 and Answers They have power to rebuke and admonish and suspend for a while from the Lord's Supper This is in effect an acknowledgment of the Truth of what J. O. Asserts They have power to rebuke and admonish so have private Persons Lev. 19.17 Col. 3.16 The Admonitions of a Master who hath no Power to use the Rod will have little influence upon froward Lads But Parish Ministers can suspend for a while For how long But for fourteen Days at the farthest and then they are obliged to put the whole Matter out of their Power and to commit it to the Ordinary See the Rubrick before the Communion The true State of the Case is this 1. They have no power left them to judge whom to Baptize and whom not Can. 68. but must Baptize all that are offered though the Children of Jews Infidels Deists c. who have no right to the Privileges of the Covenant of Grace 2. They have no power to forbear giving the Eucharist to any one how notorious an Offender soever unless they will prosecute him at the Bishop's Court nor then but for once So that if he pays his Fees and be Absolved there though the Minister know him to be never so Impenitent he must give it him the next time And the Prosecution is so troublesome odious and fruitless that it is very rarely undertaken 3. They have no Power to call Persons to Repentance openly before the Church 4. They have no Power to judge any Person to be Excommunicate nor to absolve any Person that is Penitent after Excommunication they only read the Chancellor's Sentence who is usually a Lay-man sent them in the Bishop's Name much like our Cryers in Civil Courts that publish the Orders of the Court Yea though they are satisfied in their Consciences that the Chancellor's Decree is sometimes unjust Et clave errante Excommunicating a Consciencious Person scrupling a Ceremony as was done in the late Reigns or absolving an Impenitent Person who hath Commuted for Notorious Scandal yet they must publish it or be Suspended All the Power left them is the Privilege of being the Chancellor's Servants to execute all his Decrees without once Examining whether they be right or wrong Many Sober Conformists who have a tender concern for the Souls under their Charge have complained of this Restraint and impute the growing Debaucheries of the People to the want of Parish Discipline The very Liturgy complains That the Godly Primitive Discipline is wanting in our Churches See the Office of Commination If the Parish-Ministers have the Power of Discipline as the Rector would have us believe the more to blame they for admitting all Persons promiscuously to the Lord's Supper It is rarely that any scandalous Persons are excluded as they ought to be
Six Deacons for Stephen the Seventh was Martyred were scattered except the Apostles All were scattered That is all the 120 which made up that Famous Council in Acts 1.15 except the Apostles †Vid. Lighis in loc Lucius of Cyrene who was none of the Seven Deacons was one of those that were sc attered Acts 11.19 20. and 13.1 The Rector wou'd persuade they were only the Six Deacons that were scattered of which Philip Preached in Samaria and he has found the rest in Acts 11.19 We have seen the invalidity of his Four Reasons to prove Deacons to be Ministers of the Word and Sacraments He is apt to believe these Deacons were afterwards called Elders P. 6. as having power to Minister the Word and Sacrament first mentioned Acts 11.30 but it will not follow that they were equal with the Apostles They that are so dispos'd may take Conjectures for Articles of Faith but we have prov'd the Deacons to be very different from Presbyters and if the Church of England did not think them so she wou'd not Ordain them over again to make Presbyters of them Who ever affirm'd Presbyters to be equal with the Apostles Dare he say Bishops were equal with them Ordination at least must be excepted saith the Rector I always thought the Apostles excell'd Presbyters in far greater things than that of Ordination but if you be so good natur'd as to allow the Rector that the Apostles were superiour to Presbyters in point of Ordination and intrusted none but the Bishops with it after their Decease he is even content that a Presbyter should be equal with an Apostle in other respects Though Elders are first mentioned Acts 11.30 they were in being before they are spoken of as the ordinary settled Governours of the Churches Mr. G. proceeds to prove That Presbyters could not Ordain P. 7 8 because Philip the Deacon could not confer the Holy Ghost upon the believing Samaritans the Apostles sent Peter and John who by Prayer and laying on of Hands confer'd the Holy Ghost upon them Acts 8.12 15 17. and thereby Ordain'd them Therefore the Government of the Church and Ordination was lodg'd in the Apostles only or as Supreme 1. He is not sure Ordination was intended there himself owns That some may P. 7 and with reason believe it Confirmation So doth Dr. Hammond and sevcral others and if we understand Confirmation by this miraculous Conferring of the Holy Ghost his Argument is spoil'd 2. If Ordination was intended it no more prejudices Presbyters Power of Ordaining than it doth that of the Bishops for neither can confer those extraordinary Gifts 3. All that had power of Ordination had not power of giving the Holy Ghost Evangelists were trusted with the former but not with the latter Timothy and Titus Ordained but did not give the Holy Ghost He fancies that Simon Magus desired the Ordaining Power v. 19. Give me this Power What Power What Power P. 8. saith the Rector Not Power to labour in the Word and Doctrine and to administer the Holy Sacraments Like enough for Simon Magus as little cared for that as some others who have possess'd themselves of that Power he so much coveted What Power was it I doubt not but you 'l expect some rare Discovery having rais'd our Expectations to a great heighth at length he resolves the Question and tells us it was a Power of conferring that Power i. e. as he explains it That on whomsoever he laid his hands he might be Ordained to the Ministry That is in plain terms he desired to be made a Bishop and to be intrusted with the ordaining power I question whether the Power then was so profitable as it has prov'd since however we are oblig'd to this Gentleman for helping us to so clear a Notion of Simony III. He finds another Ordination in Acts 9.17 p. 8 9. Where it is said That Ananias laid his hand upon Saul this might he to Ordain him for he laid his hands on him not only that he might receive his sight but be also filled with the Holy Ghost But I desire the Reader to observe that according to this Hypothesis Saul was Ordained before he was Baptized He was Ordained as he calls it v. 17. and was Baptized after Ananias had laid his hands on him v. 18. That is he is first made an Apostle then a Christian He makes Ananias but a private Believer or Disciple P. 9. His being call'd a Disciple v. 10. is no evidence of it for the Apostles are so call'd Acts 1.15 How comes he to forget that Dorotheus calls him a Bishop of Damascus This would have something help'd his Hypothesis seeing he was tesolv'd to have him Ordained before he was Baptized e'en let it pass for an Episcopal Ordination But that which spoils all is Paul saith of himself that he was an Apostle not of Men neither by Man but by Jesus Christ and God the Father Gal. ◠1 IV. In the next place he considers the Ordination in Acts 13.1 2 3. P. 10. Now there were at Antioch certain Prophets and Teachers and the Holy Ghost said unto them Separate me Barnabas and Saul J. O. Argued from this Instance that Presbyters have Power to Ordain for the Ordainers were Prophets and Teachers now Teachers are ordinary Presbyters who are distinguished from Prophets and other extraordinary Officers 1 Cor. 12.28 Eph. 4.11 What saith Mr. G. to this even nothing to the purpose Ibid. The Persons here spoken of saith he were Teachers that is ordinary Ministers generally speaking but call'd Prophets because they received this special Command from Christ to Ordain Barnabas and Saul 1. He confounds Prophets and Teachers which are distinguished here and in 1 Cor. 12.28 Eph. 4.11 Prophets were extraordinary Teachers ordinary Officers this Gentleman to serve a turn makes them one and the same If this be not to pervert the Scripture I know not what is Luke saith There were at Antioch certain Prophets and Teachers That is if we may believe the Rector Prophets and Prophets for the Teachers were Prophets saith he 2. The Teachers are call'd Prophets saith he They are so call'd by him and not by the Holy Ghost 3. They are called Prophets because they received this special Command from Christ by the Holy Ghost as he thinks How can he prove that the Holy Ghost did speak by Immediate Revelation to the Teachers here The Text speaks nothing of it Dixit spiritus per Prophet as istos Grot. in loc It 's most reasonable to think he signify'd his Mind by one or more of the Prophets to the rest of the Ministers then to fancy he advanced the Teachers into the order of Prophets for the time Had the Revelation been Communicated to all in Common what needed the Evangelist to have call'd the Ordainers Prophets and Teachers It wou'd have been enough to call them Prophets But there were both in Antioch Prophets to whom the Revelation came and
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