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
he disingenuously abuses his Reader for 1. Clemens no where saith as he makes him to speak that there were Bishops Priests and Deacons as three distinct Officers in the Christian Church 2. He no where saith that the Bishop answer'd the High Priest the Presbyter the Inferiour Priests and the Deacon the Levites There is not a Word of this in all that Epistle to the Corinthians to which Mr. G. refers us 3. He mentions but two Orders of New Testament Officers Bishops and Deacons The Apostles saith he Preaching the Gospel in Countrys and Cities ordain'd the first Fruits of them that believ'd having tried them by the Spirit to he Bishops and Deacons for them that should afterwards believe * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. ad Cor. The same Officers were in the Church of Corinth at this Time which the Apostle had settled in the Church of Philippi Phil. 1.1 Bishops and Deacons There were several Bishops in the single Church of Philippi and not one Chief so in this Church of Corinth which was govern'd by several Bishops whom Clemens calls Presbyters These govern'd the Church in Common He does not mention any chief Bishop in Corinth but he affirms that the Presbyters there perform'd the Duties of their Episcopacy * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He exhorts the Corinthians to be subject to their Elders * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I could wish this excellent Epistle of Clemens which I hear is lately done into English were in every hand It would abundantly satisfie the unprejudiced that the Order of Superiour Bishops had no being in the Church in Clemens his Time He writes to the Corinthian Church about Schism and that occassion'd by some of their Presbyters but has not one Word of Obedience to a Superiour Diocesan Bishop as the remedy against Schism The only Passage that gives the least umbrage to a Diocesan Episcopacy is that which mentions High-Priests Priests and Levites under the Law and a little after Bishops and Deacons under the Gospel Not that he makes the former Patterns of the latter for then he would have said Bishops Priests and Deacons as the Rector falsly affirms he doth but he expresly saith the Apostles instituted Bishops and Deacons We must explain Clemen's Bishops and Deacons by the New Testament and not by the Old for he speaks of an Apostolical Institution which we must look for in Pauls Epistles and not in the Levitical Law Now we find Bishops and Deacons in Phil. 1.1 1 Tim. 3. Paul's Bishops and Clemen's Bishop are the same Paul's Bishops were Presbyters for there were several of them in one Church Phil. 1.1 Clemen's Bishops are but Presbyters of which there were several in the Church of Corinth The force of Clemens his Argument is this As the Old Testament Church was guided by a Divine Institution in the Levitical Priesthood so must we in the Gospel-Ministry They rested in the Orders of the Old Law and we must in those of the New Testament The Orders are different as he expresly declares but the Authority enjoyning them is the same That we must thus understand him appears further from these Words of his * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Even our Apostles understood by our Lord Jesus Christ that there would be strife about the Name of Episcopacy for this very Reason therefore having perfect Knowledge thereof before hand they ordained the aforesaid Officers i. e. Bishops and Deacons Clement observes here 1. That the Apostles did foresee there would be Contentions about the Order and Dignity of Bishops in the Church 2. That they took care to accommodate the Differences about Episcopacy by settling Officers in the Church 3. The Officers they settled were Bishops and Deacons and of these Bishops there were several in a Church who govern'd it in Common as we find in Ephesus Acts 20.17 28. and at Philippi Phil. 1.1 and here at Corinth It is manifest saith the Rector That Jesus Christ whilst on Earth modell'd his little Flock p. 2. according to this Pattern himself being as it were the High-Priest the twelve Apostles his seconds and the seventy Disciples still of a loner Rank This is spoken with great Assurance it is manifest saith he but you must take his bare Word for Proof 1. Is it manifest that Jesus Christ was as it were the High Priest This is a dangerous Assertion and savours of Socinianism The Socinians deny the reality of Christ's Priesthood and Satisfaction the Rector makes him but as it were High Priest If he will be at the Pains to read the Epistle to the Hebrews he will find that Jesus Christ had a real Priesthood and that he was and is the High Priest of our Profession I hope the Rector is no Socinian but when I compare this with some odd Passages of his about Justification of which hereafter it s no breach of Charity to say he ought to clear himself from the appearance of that growing Heresie They that are sound in the Faith ought to study a Form of sound Words The Scripture no where calls Jesus Christ as it were a High Priest He that can degrade Jesus Christ from the Honour of a real Priesthood to advance the honourable Order of Bishops is but as it were a Friend that is no real one to either 2. Is it manifest that the twelve Apostles were under Christ as the Priests under the Chief Priests That they were under him none Questions but not as Priests for they were none as all Protestants confess And I hope this Gentleman will not make them Priests in a Popish Sense to offer up the Idolatrous Sacrifice of the Mass The number of Twelve has no relation to the Priesthood The Priests were divided into twenty four Orders and not into twelve 1 Chron. 24. Bishop Andrews makes the twelve Apostles to answer the Princes of the twelve Tribes Form of Goverr p. 25. which our Rector mistook perhaps for twelve Priests But be it as it will Num. 1.16 he is manifestly mistaken in his Notion of the Apostles as well as of Christ 3. Is it manifest that the seventy two Disciples answer'd the Levites Bishop Andrews and other Assertors of Episcopacy make them to answer the seventy two Elders whom no Man but Mr. G. will affirm to be a Bench of Inferiour Levites Num. 11.16 The Great Council of seventy had the supream Judicature under Moses who was not the High Priest which he 'll scarce allow the Presbyters much less the Deacons whom the seventy Disciples represented according to his Parallel Having told us how Christ Modelled his Flock whilst he was on Earth he proceeds to acquaint us in what State he left it at his Death Here he is at a loss what to say and yet must needs teach his Reader what he does not understand himself He seem'd p. 2. saith he to leave his Church in a State of Oligarchy or in the Power of Twelve When I read these Words I turn'd
to him because the Apostle hids him be instant in Preaching the Word By no means saith Mr. G. because the Apostle directs him expresly to appoint other Teachers 2 Tim. 22. We desire to see some like Passages of other Ordainers beside Timothy The Apostle or rather the Holy Ghost appointed several Bishops in Ephesus Acts 20.28 If the Power of Ordination belongs to Bishops as such these Ephesian Bishops were Ordainers It is an old and a true Maxim Quatenus ad omne valet consequentia 2. But lest we should want other Ordainers he 'l furnish us with some from 2 Tim. 2.2 which tho' his Argument inclines him to understand it of Teachers at present yet in another Mood he explains it of Ordainers p. 53. J. O. prov'd that Timothy could not receive the sole Power of Ordination because Paul himself took in the Presbyters 1 Tim. 4.14 To this the Rector saith It is something to the purpose if it were well prov'd 1 Tim. 4.14 has been fully discuss'd already saith he And fully Vindicated say I from his Self-Contradicting-Exceptions J. O. Gives another Reason to prove that Timothy could not be entrusted with the sole Power of Ordination because Paul Join'd Barnabas with him Acts 14.23 The Rector Answers The Mischief is Barnabas was Paul 's equal Ibid. and an Apostle as well as himself Acts 14.4.14 Many think Barnabas was not Paul's equal that he was properly an Evangelist * Vid. Sad. ad Tur. Soph. p. 783. Evangelists were Secondary Apostles Apostoli vicarii as some call them They seem to be included in Apostles 1 Cor. 12.28 compar'd with Eph. 4.11 'T is true he is call'd an Apostle Acts 14.4 14. so are others who were not Apostles in a strict Sense Rom. 16.7 2 Cor. 8.23 Phil. 2.25 2. But suppose he were an Apostle in a strict Sense and Paul's equal J. O's Argument still holds good If Paul and Apostle Join'd Barnabas with him another Apostle or Evangelist it 's not likely that Timothy would Ordain alone but that he join'd the Bishops of Ephesus with him If an Apostle would not lay on Hands alone much less would an Evangelist 'T is but J. O's Dream says he P. 134. when he talks of other ordinary Presbyters Ordaining with these two Apostles I desire to see this made out by any tolerable Conjecture 1. J. O. did not affirm that Presbyters Ordain'd with Paul and Barnabas Acts 14.23 because it is uncertain whether there were any in these Churches before this time 2. But if there were any 't is probable they join'd in the action as they did in Timothy's Ordination 1 Tim. 4.14 which may ground a probable Conjecture Paul's intention to go to Ephesus Ibid. 1 Tim. 3.14 4.13 hinders not Timothy from being the Resident Bishop there as he thinks 1. His intention of going shortly to Ephesus shews the inconsistency of Mr. G's Hypothesis for he told us before p. 90. That the Apostle Govern'd the Church of Ephesus himself by the Presbyters in his absence who were responsible to him This continued so long saith he as he was vigorous and active and had opportunity to over-see both the Flock and the Elders themselves And now he tells us That this Church was Govern'd by a Bishop when the Apostle was both able and resolved to oversee it 2. He told us before that the Presbyters were responsible to Paul and now he makes Timothy responsible to him Nothing can be inferr'd from their being subject to Paul that does not equally affect Timothy 3. If Paul's going to Timothy does not hinder his being Resident at Ephesus I hope Timothy's going to Paul doth 2 Tim. 4.21 Except the Rector can prove that Timothy had an ubiquitarian Body If he saith he return'd again in a little time to Ephesus he ought to prove it which he can never do from the Writings of the Apostles He chargeth J. O. with foisting the Words till he came Ibid. into 1 Tim. 1.3 This Charge is as groundless as it is disingenuous for J. O. did not quote thc Words of Scripture but gave the meaning of it in these Words Paul did not injoyn Timothy to be resident at Ephesus but besought him to abide there till he came 1 Tim. 1.3 4.13 14. which he intended shortly to do 1 Tim. 3.14 15. The Joyning of the Scriptures together and the Explaining of one Scripture by another will be allow'd by any one that does not seek occasions of quarrelling Till I come bespeaks a Temporary Stay at Ephesus for he was besought by Paul to supply his absence there when the Apostle came in Person there was no need of a Substitute Whether Timothy went from Ephesus to Paul or whether Paul went from Macedonia to Ephesus it 's one and the same thing his Work there was Temporary and became unnecessary when the Apostle was with him Thus Paul sent him not long before this to Macedonia and sometime after follow'd him thither Acts 19.21 22. In like manner he design'd to follow him to Ephesus 1 Tim. 3.14 The Rector takes for granted what he should have prov'd That Timothy was obliged to perpetual Residence at Ephesus which has not been yet proved He calls him away 2 Tim. 4.21 and so he doth Titus from Crete Tit. 3.12 All that hath been hitherto urged for his perpetual Residence at Ephesus is that in 1 Tim. 1.3 I besought thee to abide still at Ephesus These words do not look like the Installing of a Bishop in his Diocess 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies frequently a short abode Mat. 15.32 Mark 8.2 Timothy is said to abide still at Athens when his stay was very short there Acts 17.14 15. He calls upon us to prove that Timothy was Furnished with the same Powers at Corinth P. 135 Philippi Thessalonica c. I will prove it from his own Confession p. 130. The unfix'd Evangelists Govern'd the Churches under the Apostles and Ordain'd Elders for 'em Thus he Here he ascribes the Power of Govenirg and Ordaining unto the unfix'd Evangelists and yet has the Confidence to require us to prove it Whereas then saith he Ibid. Paul besought him to abide and reside at Ephesus and we never find him in the Apostle's Company again nor in any other place after we must take him for the Resident Evangelist or Bishop here until J. O. shall please to tell us out of Sacred or Ecclesiastical History whither he removed I will shew him that Timothy was in Paul's Company and in another place after Paul besought him to abide at Ephesus In order to which I desire him to grant this reasonable Supposition viz. That the Second Epistle to him was Written after the First In the First Epistle Paul said he besought him to stay at Ephesus 1 Tim. 1.3 In the Secod Epistle he calls him to Rome 2 Tim. 4.9 21. Doubtless he went thither according to the Apostle's Order and we find him there with the Apostle when he wrote
Apostle but Apostles Superiour to them Acts 15.2 and so were Prophets and Evangelists But we do not find that they were under the Inspection of one Apostle Prophet or Evangelist more than another but Subject to all and willing to be guided by them as there was occasion 4. Were not the Apostles Heads of the Bishops also This we have proved already The Superiority of the Apostles over the Presbyters doth not in the least diminish their Power as such it was fit they should act under the Inspection of the Apostles who were Infallibly Assisted by the Holy Ghost After a great deal of needless labour to himself and Reader at length he grants P. 25. That Timothy was Ordain'd by the Presbytery of which Paul was the principal Head Here you have his own Confession That Timothy was Ordain'd by the Presbytery Truth is great and will one time or other extort Self-condemning Testimonies out of the Mouths of Adversaries But he adds That Paul was the principal Head of this Presbytery Head is an Ambiguous Word If he means by it Supreme Governour it belongs properly to Jesus Christ who is the Head of the Church and Head over all things to it Eph. 1.22 5.23 No Apostle is ever call'd Head much less principal Head either of the Church or of the Presbytery in all the N. Testament It 's a Title the Pope of Rome affects If he means a subordinate Governour as I presume he doth he was no more the Head of this Presbytery than of all other Presbyteries not only in Churches Planted by him but in all others to whom the Spirit guided him His Power was the same in Rome and Coloss where he found Churches Established by others as in Ephesus or Corinth where lie settled Churches himself If the Apostle join'd the Presbytery with him in Ordination as the Rector confesseth he did it is sufficient to demonstrate That Presbyters have an inherent Power of Ordaining The Apostle's being President of the Presbytery makes no more for Bishops than it doth for Presbyters for neither of them pretend to Succeed the Apostles in the extent of Apostolical Power and all Presbyteries have a Moderator or President for Order's sake Upon the whole Matter it 's clear to me P. 27. saith Mr. G. That the Presbytery spoken of 1 Tim. 4.14 includes the Apostle Paul 1. He told us before that Paul was included in the Words by Prophecy now he includes him in the Presbytery Let us see what Sense this Interpretation makes The gift that is in thee which was given thee by Prophecy i. e. Paul and Silas with the laying on of the hands of the Presbytery i. e. of Paul and ordinary Ministers The Gift according to this Interpretation was given by the laying on of the Hands of Paul with the laying on of the Hands of Paul risum teneatis 2. The Apostles are distinguished from the Presbytery Acts 15.23 IV. The Fourth thing he hath undertaken is to consider Paul's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By Prophecy P. 28. with the laying on of the Hands of the Fresbytery Heace he infers That Timothy was properly Ordain'd by Prophets in the presence or witness and with the consent of the Presbyters 1. J. O. Prov'd in his Plea p. 47 48. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used promiscuously in the N. T. which Mr. G. takes no notice of 2. Himself applies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as well as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Paul by affirming that he is included in the Presbytery 3. He forgot himself in saying That Timothy was properly Ordain'd by Prophets for he own'd p. 25. That he was Ordain'd by the Presbytery Truth is one and the same but Error is inconsistent with it self 4. The laying on of the Hands of the Presbytery signifies more than their presence witness and consent for the presence witness and consent of the People was requisite as he confesseth but they never laid on Hands in Ordination 5. He makes Paul one of the Presbytery the laying on of his Hands according to this Hypothesis signify'd no more than his Presence and Consent Thus in denying Ordination by Presbyters he destroys Apostolical Ordination and consequently that which is Episcopal He Flurts at the Learned and Judicious Dr. Owen whose Name will live in the Church of God when such Men as he are written in the Dust He disingeniously makes the Dr. to say That we are Justify'd by Faith with good Works P. 29. that Faith is the Instrument whereby Justification is convey'd and good Works wherewith it is conferr'd He shou'd have shew'd the place where Dr. Owen saith so but this he cou'd not do The Words are his own and easily betray the Author though he wou'd fain father them upon the Doctor Dr. Owen saith according to the Scriptures That we are Justisy'd by Faith without Works the Rector makes him to say we are Justisy'd by Faith with Works In the next Lines he contradicts himself and explains the Drs. with Works by without Works for he affirms That the Presbyters contributed no more unto Ordination than good Works in the Drs. Opinion do unto Justification that is nothing at all 1. He told us once That the laying on of the Hands of the Presbytery signified Ordination P. 25. afterward it signified only Consent P. 28. and here it signifies nothing at all We must crave the help of his Learned Neighbour who communicated a Quotation in J. O's Book to him to reconcile him to himself 2. It seems good Works contribute something to our Justification in the Rector's Opinion he declares himself fully of that Opinion in the next Paragraph and saith He is so far of the Drs. mind that in Justification Faith is the first and chief Instrument of Conveyance This implies That good Works are a secondary and subordinate Cause of Justification I will put this Gentleman in mind of a Passage or two in the Book of Homilies St. Paul declareth nothing here upon the behalf of Man concerning his Justification but only a true and lively Faith And yet that Faith doth not shut out Repentance Hope Love Dread and the Fear of God to be joyned with Faith in every Man that is Justify'd but it shutteth them out from the office of Justifying so that altho' they be all present together in him that is Justify'd yet they Justifie not all together * Serm. of Salvat Part 1. P. 13. Edit 1673. In the Second Part of the same Homily †P. 15. Ib. we have this remarkable Passage This Faith the Holy Scripture teacheth us this is the strong Rock and Foundation of Christian Relligion this Doctrine all old and ancient Authors of Christ's Church do approve this Doctrine advanceth and fetteth forth the true Glory of Christ and beateth down the vain glory of Man This whosoever denieth is not to be accounted a Christian Man nor for a fetter forth of Christ's Glory but for an Adversary to
Lordship and Dominion over your Flocks and Brethren in the Ministry The Papists and some others object That Tyrannical Bellarm. de Rom. Pon. V. 10. and not Lawful Dominion is here forbidden And therefore say they Matthew useth the Words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifie Arbitrary and Tyrannical Dominion But it will appear that our Saviour forbids all Dominion as well as Tyranny if we consider 1. That St. Luke useth the Simple Verbs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 22.25 which signifie Lawful and not Tyrannical Dominion And St. Matthew ought to be interpreted by Luke because the Apostle speaking of Spiritual Dominion useth the simple Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 1.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not that we have dominion over your Faith The Apostles did not exercise any Dominion over the Consciences of Men they reckon'd themselves Ministers not Lords They had the power of the Word and not of the Sword Their Weapons were not Carnal but Spiritual 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Lawful Dominion Adam's Dominion over the Creatures in a State of Innocency which was far from Tyranny is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the LXX Gen. 1.28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ's Dominion which is most Holy and Righteous and infinitely remote from Tyranny is set forth by the same Word Psal 110.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rule thou in the midst of thine enemies 2. Christ forbids that Dominion which the Apostles coveted and were ambitious of What was that Not a Tyrannical Power over their Brethren far be it from us to impute such horrid wickedness to such good Men they were not so wicked as to desire an absolute Power to Tyrannize over the Consciences and Bodies of their Fellow-Subjects The Strife among them was which of them should be accounted the greatest Luke 22.24 They expected to be so many Princes dignified with Power and Titles of Honour above others They dreamt of a Temporal Kingdom the Messiah was to set up as most of the Jewish Nation did and were Ambitious of the Chiefest Dignities in this Kingdom Mat. 20.21 They thought Jesus Christ would set up for a Temporal Prince and they aspire to a Temporal Dominion He tells them That Dominion belongs to Temporal Princes but it must not be so among his Ministers It ill becomes Servants to assume the form of Princes when their Great Prince assum'd the form of a Servant Mat. 20.27 28. Whosoever will be chief let him be your servant even at the Son of Man came not to be Ministred unto but to Minister 3. It was not a Tyrannical Dominion they Coveted for the Dominion they desired was in Subordination to Jesus Christ as their Prince and King under whom they desired to be Chief Ministers of State next unto Jesus Christ in Power and Dominion One would sit on his right hand another at hi left in his Kingdom Mat. 20.21 Now the Power which they desir'd being in Subordination to Jesus Christ as Lord and King cannot be a Tyrannical Power for this were to impute Tyranny to Christ Himself which were Blasphemy It cannot therefore be imagined That Christ should forbid Tyrannical Dominion here which they had no thoughts of Therefore all Dominion like that of the Princes of the Earth which consists in a Coercive Power worldly Grandeur and swelling Titles of Honour is here forbidden 3. The Dissenters are not the only Persons who have opposed the Secular Dominion and Lordly Titles of Bishops In the Primitive Church they were forbidden to intermeddle with Secular Affairs which are the Province of Civil Magistrates upon pain of Deprivation The Ancient Canons call'd the Apostles which are Confirm'd by the Sixth General Council at Constantinople Can. 2. Can. Apost 6. al. 7. 80. Saecularia officia negotiaque abjiciant Honorum gradus per ambitionem non subeant Conc. Mogunt Can. 10. Sentel in clero deputati nec ad militiam neque ad aliquam veniant dignitatem mundanam Quasi bruta animalia libertate a◠desiderio suo feruntur do depose all Bishops that engage themselves in Publick Administrations and Worldly Cares They are forbidden to receive Secular Honours by the great Council of Chalcedon Can. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Council of Mentz which was called by Charles the Great A. D. 813. The Clergy are enjoyned to abstain from Secular Offices and Affairs and from an ambitious Assuming of Degrees of Honour I find another German Council about the Year 895. making the Clergy incapable of Secular Dignities Conc. Tribur Can. 27. The Canon refers to the Decree of the General Council at Chalcedon Can. 7. and pronounces an Anathema against those that violate this Determination as the Council of Chalcedon had done before The Canon adds That Isidore compares those Clergy-Men who are for Secular Affairs and Dignities to Hippocentaurs who are neither Horses nor Men but are acted by a brutal Appetite Jerom desires the Bishops to remember Meminerint Episcopi se sacerdotes esse non dominos Hie. ad Nepot That they are Priests not Lords Austin saith Episcopacy is a name of work and not of honour * De Civ Dei XIX 19. Valentinian made a Law recalling the Judicial Power of Bishops in all Causes except those of Faith and Religion unless voluntarily chosen by the contending Parties Yet they grasp'd all Power into their Hands Conc. Constant VIII Can. 14. until at last they were able to Cope with Kings and Princes and Emperours must acknowledge them for their Equals This made them a common Grievance to the Princes of Europe insomuch that Frederick the second Emperour about the Year 1245. attempted to reduce them to the Primitive Simplicity as appears by a Letter which he wrote to the King of England and to the King of France and to many other Princes Nobilitatem Dignitatem Vniversalis Ecclesiae annullare M. West ad A. D. 1235. p. 203. in the close of which he signifies his Intention to divest the Vniversal Church of it's Nobility and Dignity and to reduce the Church to its Primitive Poverty and Humility It cannot be imagined that he design'd to deprive Bishops of a necessary and just Maintenance but of their excessive and superfluous Wealth and of their lordly Dignities But the Time was not yet come the Ecclesiastical was too hard for the Temporal Power the Emperour was at last deposed by Pope Innocent IVth and his Council of Bishops at Lyons and at last destroy'd by Manfred his Natural or rather Unnatural Son In the Year of Christ 1247. many of the Nobility of France enter into a Confederacy confirm'd by a solemn Oath to reduce the Clergy to the Primitive Simplicity They Published an Instrument signifying That the Clergy had swallow'd up the Jurisdiction of secular Princes and that the Sons of Slaves or Servants did judge Free-Men according to their own Laws who ought to have been
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
to the Errata and expected to find them Corrected there as sight is put for blindness p. 8. but was disappointed Did the Lòrd Jesus leave his Church in a State of Oligarchy The Writers of Politicks say that Oligarchy is the Corruption of Aristocracy Oligarchy saith Burgersdicius is the Disease and Destruction of Aristocracy And he describes it to be the Oppression of the Multitude by a few of the Nobles who exclude their Collegues usurp the Government and trample upon The Laws * Idea Doct. Pol. Cap. 22. §. 10.11 Bodin the Famous Lawyer saith That Oligarchy is a factious Aristocracy or a Seigniory of a very small number of Lords as were the thirty Tyrants of Athens and the Roman Triumviri who oppress'd the Liberty of the People And for this Reason adds he the Ancients have always taken this Word Oligarchy in an evil Part * De Republ II. 6. An Error in Politicks is excusable enough in a Divine but a Man who takes upon him to write Political Sermons and to Publish a Book of Church Government should not blunder about the Common Terms which School-Boys understand I presume he meant Aristocracy for he explains himself that Christ left his Church in the Power of Twelve This also is a mistake for Judas one of the Twelve was gone or going to his own Place It is true Matthias succeeded in his Room but Christ left not his Church in the Power of Twelve exclusive of other Apostles Paul who was not one of the Twelve was not Inferiour to the Chief Apostles 2 Cor. 11.5 and 12.11 Many judge Barnabas an Apostle of equal Authority with the rest He thinks the Church was govern'd after Christ's Ascension by the Apostles in a Parity p. 2. that we easily grant but do not understand the Proof of it For saith he neither did he commit the Power unto the Twelve themselves but was wholly silent therein How then came they by it He adds by Order of Nature one would think One would think the Rector were in a Dream when these Words dropt from him He makes the Apostles to govern the Church by an usurped Power which Christ never committed to them If this be so all their Acts become nullities which overturns the Foundations of Christianity and makes their Episcopal Successors act by an usurped Power You must not admire that he denies the governing Power to Presbyters for the very Apostles had it not from Jesus Christ as he positively speaks He is positive they had it not from Jesus Christ but is not certain how they came by it only he thinks it must by Order of Nature fall to their share He shou'd help us to a New Dictionary to explain his Terms What he means by the Order of Nature is hard to understand If he means by it that the Eldest should be preferr'd as in the Patriarchal Government his Expression is very improper for the Apostolical Power was not founded in natural Generation but in a positive Institution and if the Order of Nature must carry the Power the Eldest Apostle must succeed in the Government which destroys the Parity he allows It seems he over-look'd Mat. 16.19 John 20.21 22 23. Mat. 28.18 19 20. Where Christ commits the Power unto his Apostles We will now proceed to his Scripture Instances of Ordination in which he pretends the Presbyters had no share In some of his Instances Ordination is not concern'd in others Presbyters could not be concern'd because they were not in being in others the Presbyters had a hand as we shall evince notwithstanding his endeavours to exclude them I. His first Instance of Ordination in Acts 1. we are not concern'd in for none ever question'd the Apostles Power of Ordaining before this Gentleman who denies their having a Power from Jesus Christ and where else they could have it is a Mystery which Mr. G. only is concerned to unfold If Matthias was Ordain'd as he saith he was it is an instance of Ordination without Imposition of Hands Dr. Willet infers from it That Imposition of Hands is not of the Essence of Orders * Synop. Pap. Con. 16. q. 2. which Assertion he confirms as the Protestant Doctrine and if so persons may be true Ministers though the Bishops have not laid hands on them II. His next Instance is the Ordination of the Seven Deacons Acts 6. concerning whom he saith P. 3. 4. They were designed to distribute the publick Alms unto the Poor the multitude of Believers chose them the Apostles approv'd them and appointed them over that Business of distributing the publick Charity by Fasting and Prayer and laying on of hands v. 6. whereby also they became Ordained to the Ministry of the Word and Sacraments It 's observable here 1. He acknowledges the People's right to chuse Ministers Why then are they deprived of it and no Overtures made towards the Restoring of this Power to them It were a Province worthy of a Convocation instead of laying new Burthens on the multitude of Believers to contribute their Endeavours to have their Ancient Priviledges restored 2. He owns that the Imployment whereunto the Seven Deacons were first design'd was to serve Tables but he adds of his own their Ordination for the Business made them also Ministers But this is a great mistake 1. Because the very Apostles found it too difficult a Province to serve Tables and to attend the Ministry of the Word Act. 6.2 It is not reason that we should leave the Word of God and serve Tables V. 3 4. Wherefore look ye out among you Seven Men whom we may appoint over this Business but we will give our selves continually to Prayer and to the Ministry of the Word The Ministry of the Word and the Serving of Tables are distinct Offices and inconsistent in the ordinary exercise of them otherwise there were no force in the Apostles reasoning that they must not leave the Word to serve Tables If serving of Tables was a hinderance to the Apostles Ministry would it not be also to that of the Deacons What Absurdity do they put upon the Apostles who would make them say We cannot attend the Ministry of the Word and serve Tables wherefore Brethren choose you among you Seven Men whom we may appoint to do both 2. The occasion of chusing Deacons was the necessity of the Poor whom the Apostles were desirous to have relieved out of the publick Alms and could not do it themselves being taken up with the Ministry of the Word The end of the Institution was to serve Tables Acts 6.3 Pursuant to this end the People chose Seven not to Preach but to serve Tables Pursuant to this choice the Apostles appointed them over that business by Fasting and Prayer and laying on of Hands Acts 6.3 6. Here is not one Syllable of Ordination to the Ministry of the Word and Sacraments The end of the Institution Choice and Ordination was to Serve Tables and no other is mentioned 3. Compare
him that can to reconcile these Contradictions V. His next Instance of Ordination is from Acts 14.23 p. 12. The Ordinations mention'd there were by Apostles and not by Presbyters as he saith This Instance makes as little for him as the former because 1. There was good Reason why the Apostles alone shou'd ordain Presbyters in Churches that had no Ministers in them until the Apostles had constituted them Presbyters cou'd not ordain before they were in being He is aware of this Reason and allows these Churches had no Presbyters in them at this Time p. 13. But this saith he was not the Reason for then Philip wou'd have laid Hands on those that were Ordain'd at Samaria The Instance of Philip we considered before If he were a Deacon as he affirms all will own he had no Power of Ordination If an Evangelist as it should seem from Acts 21.8 all will own Evangelists might Ordain But they cou'd not give the extraordinary Gift of the Holy Spirit which was given by the Apostles 2. The Apostles made Elders in every Church with the Suffrages of the People So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render Ordain'd Acts 14.23 signifies * Significat hos suffragiis electos esse Erasmus in loc The Multitude of Believers chose the Deacons whom Mr. G. wou'd have to be the same with these Elders before the Apostles Ordain'd them And so they did the two Candidates for the Apostleship Acts 1. Mr. G. allows this Power of the People Now if these Ordinations be presidents unto us as he takes them to be they are but ill follow'd by our Episcopal Ordainers for the Election of the People seldom precedes their Ordinations 3. They Ordain'd Elders in every Church not one but many and why not Bishops also if they had been necessary T is evident there were none at this Time The Apostles left the Churches under the Care or these Elders without Superiour Bishops It will be said these Elders were subject to the Apostles And were not the Bishops subject to the Apostles also I hope none will say they were equal to them How come the Apostles not to Ordain a Bishop in every Church when they themselves made but a short stay with them Acts 14.23 24. They cou'd not personally oversee them all and if Bishops had been necessary in their absence doubtless they wou'd have appointed them It will be said they intended to return to visit them again but when they they took their last leave of them then they appointed Bishops for their Successors This is notoriously false for the Apostle Paul commits the Church of Ephesus to the Government of the Presbyters there when he took his last leave of them intending to see them no more Acts 20.17 25 28. whether he did see them again or no is nothing to the purpose for 't is certain he thought he shou'd see them no more How comes he then not to leave a Superiour Bishop over the Presbyters of Ephesus for his Successor when he was taking his final leave of them No one Instance can be given in all the New Testament of the Apostles ordaining a single Person to succeed them as a fixed Officer in the Government of any one Church when they took their last leave of it When the Apostle left Timothy at Ephesus he intended to come again 1 Tim. 3.14 when Titus had ordain'd Elders in Crete to govern the Churches there the Apostle calls him away Tit. 3.12 His next Act of Church Government which he finds in Acts 15. p. 13. we have considered before None that I know of have argued for Presbyters ordaining from this place as he imagines they might He grants that Elders have a share in the Deliberative and Legislative Part of Church-Government p. 14. But seems loath to trust them with the Executive Power He gives them the greater and more difficult part of Church-Government viz. a Power of making Laws and denies them the easier and less honourable Power of executing those Laws He observes p. 15. The Elders were subordinate to the Apostles Who ever denied it And so were Timothy and Titus his supposed Bishops The Epistles written to them are convincing Evidences of their Subordination to Paul 1 Tim. 1.18 and 4.16 and 6.13 14. 2 Tim. 4.1 9 13. He charges him orders him to bring his Cloak and personally to attend him So he enjoins Titus to attend him Titus 3.12 His Epistles to both are in a stile at least equally Authoritative with that which Bishops use in their Pastoral Letters to their Clergy And therefore all the Reasonings of Mr. G. from the Subordination of Presbyters to the Apostles are impertinent for Timothy and Titus whom he calls Bishops were subordinate to the Apostles So that if Presbyters had no Power of Government no more had Bishops for these were under the Apostles also He saith James was not the Apostle p. 16. but Brother of Christ Paul reckons him among the Apostles Gal. 1.19 Other of the Apostles saw I none save James the Lord's Brother Bishop Pearson observes that the Opinion that makes him no Apostle took rise from the Fictitious Writings of Clemens Lect. in Act. Apost p. 58. VI. He sinds an Ordination in Acts 19.6 p. 17. 7. In which Paul only laid his Hands on twelve Persons at Ephesus and not Timothy and Erastus who were with Pául at this Time Acts 19.22 1. It is not said that Timothy and Erastus were with Paul when he laid his Hands on those twelve Men Acts 19.22 doth not prove it for it speaks of Paul's sending them to Macedonia which was about two Years after Acts 19. 10 21 22. 2. But suppose they were Paul laid Hands on those twelve Men to confer the gift of the Holy Ghost on them which Timothy and Erastus could not do Act. 19.6 This Power was peculiar to the Apostles Act. 8.17 we do not read that any Prophets or Evangelists were ever entrusted with this Power * Pears Lect. V. in Act. p. 68. much less were ordinary Officers The Case of Ananias was singular and depended on a particular Revelation which is an Evidence that the Power of giving the Holy Ghost was not inherent in him as in the Apostles Acts 9.17 3. If there be any force in this Argument it excludes Bishops as well as Presbyters from the Power of Ordination for neither of them cou'd nor can confer the extraordinary Gifts of the Holy Ghost which were given by the Apostles Hands VII He thinks that the Corinthian Elders had no Power of Excommunication p. 17. Paul decreed it saith he and commanded them to Confirm and Publish it 1 Cor. 5.3 4 5. 1. If they had no Power why doth the Apostle reprove them for not doing it 1 Cor. 5.2 and enjoyn them to avoid disorderly Walkers ver 13. and to Judge them that are within ver 14. To Judge is to Decree as the Rector expounds it in v. 3.
So that according to his own Interpretation the Elders had Power to Decree an Excommunication He fancies the Apostle to be a sort of Lay-Chancellour and the Corinthian Elders to be like the Presbyters of the Church of England who have the Priviledge of Publishing the Excommunicating Decrees of the Chancellour 2. He alters and perverts the sacred Text for thus he renders and explains it 1 Cor. 5.3 4 5. I verily as absent in Body but present in Spirit have judged have Decreed as tho I were present personally concerning him that hath so done this Deed Ibid. In the Name or Authority of our Lord Jesus Christ when ye are gather'd together and of my Spirit that is by my Authority with the Power of our Lord Jesus Christ to deliver such an one to Satan The English Translation according to the Original renders it When ye are gathered together and my Spirit he renders it of my Spirit as if the Construction were in the Name of my Spirit that is by my Authority * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intimating that the whole Authority of excommunicating the Incestuous Person had been in Paul and none in the Church The Syriac which is very Ancient renders it That ye all gather together and I with you in Spirit with the Power of our Lord Jesus Christ So doth the Ancient Latin Version express it * Congregatis vobis meo spiritu Thus the Rector disturbs the Order of the Text contradicts the most approved Versions both Ancient and Modern to serve a Design The Apostle speaks of the Presence of his Spirit joyning with and going before the Corinthian Elders but doth not assume the sole Power to himself He enjoyns them by his Apostolical Authority to do their Duty and allows them to Judge those within 1 Cor. 5.12 In like manner he enjoyns several things to Timothy and Titus The same Apostle saith Mr. G. excommunicated Hymeneus and Alexander p. 17. 1 Tim. 1.20 No Elder joyning with him He cannot prove there were any Elders in Ephesus when Paul excommunicated these two Men or if there were any that they did not joyn with him But suppose the Apostle did Excommunicate them by his eminent Apostolical Authority and deliver them to Satan to be tormented by him which some think he did I see not what Advantage he can make of it except he could prove That Bishops are endued with the same miraculous Power VIII He comes at length to Timothy's Ordination p. 18. here he Notes from 2 Tim. 1.6 That Timothy was ordain'd by Paul without Elders mention'd This Scripture he saith the Presbyterians seldom take notice of and Mr. Pryn passes it over in silence Mr. Pryn doth mention it * The unbish of Timothy and Titus p. 76. Edit 1660. and allows that Paul laid on his Hands in Conjunction with the Presbytery The Rector being unprovided with better Matter sills part of two Pages with an Invective against Mr. Pryn for passing over this 2 Tim. 1.6 in Silence by this the Reader may see what Credit is to be given to this Gentleman's Accusations J. O. also hath consider'd this Scripture in his Plea p. 46. and saith That Pauls laying on of Hands upon Timothy might be for ought appears to the contrary for the conferring the Holy Ghost which was given by the laying on of the Apostles Hands Acts 8.17 18. but if he laid Hands for Ordination its certain he join'd the Presbyters with him which he had not done if their had not been an inherent Power of Ordination in Presbyters as such He promises to shew p. 10. that 1 Tim. 4.14 makes little or nothing for Presbyterian Ordination and to reconcile it with their's and it's Parallel 2 Tim. 1.6 It is a Favour that he allows the 1 Tim. 4.14 to make a little for Ordination by Presbyters but he is not sure whether it makes little or nothing for us This Gentleman is so Tenacious that where he yields an Inch you may reckon an Ell is due The Words are these 1 Tim. 4.14 Neglect not the gift that is in thee which was given thee by Prophecy with the laying on of the hands of the Presbytery This is a clear Instance as we think for Ordination by Presbyters No saith the Rector it makes little or nothing for it But let 's hear his Proof He has four things to offer which if they fail him our Instance holds good I. It 's no doubt with him but that Timothy was Ordained twice P. 20 first a Presbyter by Prophecy with the Presbytery and then a Bishop by Paul How will he prove this Why Paul was Ordain'd twice first a Minister of the Word in ordinary then unto the Apostleship of the Gentiles 1. His Proof wants another Was the Apostle Paul but an ordinary Minister at first Who was called not of men neither by man but by Jesus Christ Gal. 1.1 who was caught up into the Third Heaven 2 Cor. 12.2 and had abundance of Revelations v. 7. who saw the Lord Jesus and reckons himself one of the Apostles from the time of his miraculous Conversion 1 Cor. 15.8 9. Gal. 1.15 16 17. Neither went I up to Jerusalem he speaks of the time immediately following his Conversion to them which were Apostles before me This implies he was an Apostle himself at that time * Pears Ann. Paul p. 2. Was he but an ordinary Minister who had the extraordinary Gifts of the Holy Ghost Acts 9.17 He that has the Confidence to make one of the chief Apostles an ordinary Minister may with equal assurance assert every ordinary Minister to be a chief Apostle St. Paul expresly saith That he was not taught his Gospel by Men but by the Revelation of Jesus Christ Gal. 1.12 Was he but an ordinary Minister who receiv'd his Gospel by extraordinary Revelation Bishop Pearson's Judgment which is follow'd by the Rector in his Annals I presume is of some value with him The Bishop will set him at rights he owns Paul to be an Apostle before the Mission mention'd in Acts 13.1 2. This he doth both in his Annals p. 2. and in his Lection in Act. Apost p. 74 75. So doth Eusebius Eccl. Hist II. 1. 2. He was sent by Revelation unto the Gentiles before the Ordination mention'd in Acts 13. as appears Acts 22.18.21 The Ordination mention'd there did not make him an Apostle as the Rector dreams but he had an antecedent immediate Call from Jesus Christ The Holy Ghost thought fit he should enter upon the Stated Exercise of his Apostolical Ministry amongst the Gentiles at the Door of Ordination by Presbyters for a President of Ordination to the Gentile Churches When the great Apostle of the Gentiles enters at this Door it 's fit that ordinary Ministers shou'd and if Presbyters may lay hands on an Apostle much more on inferiour Ministers 3. He allows that Timothy was made a Presbyter by Presbyters but that he was made a Bishop by Paul is
barely Asserted and not Proved II. He examines the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prophecy P. 21. If Timothy was Ordain'd but once then saith he by Prophecy signifies by Prophets the Abstract for the Concrete and these Prophets were Paul and Silas I add saith he the Presbytery here mention'd or Presbyters themselves might have been Prophets too P. 22. and Ordained Timothy according to Prophecy 1. Le ts see how the Words run with this Explication Neglect not the Gift that is in thee which was given thee by Prophets with the laying on of the Hands of the Prophets Profound Sence He is resolved to make Apostles or Prophets of all that are concern'd in Ordination but the mischief on 't is the Bishops whose Cause he pleads are neither one nor t'other Prophecy with him signifies Prophets and the Presbyters were Prophets so that Timothy was Ordain'd by Prophets with Prophets The Rector has highly obliged the Learned World by this Famous Commentary If you shou'd ask why he degrades Paul an Apostle into an inferiour Order of Prophets I hope it will satisfie you that he hath made amends by exalting inferiour Presbyters into a superiour Order of Prophets One while Paul is an ordinary Minister with him another while a Prophet and sometimes he is content provided he do not stand in the way of his beloved Episcopacy he should be an Apostle 2. The Truth is by Prophecy respects the Prophecies that went before of Timothy 1 Tim. 1.18 It seems they were many if we respect the Persons Prophecying and therefore call'd Prophecies and but one if we consider the thing Prophecied and therefore call'd Prophecy * Est in 1 Tim. 4.14 The Text doth not say who these Prophets were but the Rector a Man of happy Invention hath found them out and assures us they were Paul and Silas III. He lets us see what we are to understand by Presbytery 'T is a Word borrow'd saith he from the Jewish Church P. 23. Moses took the heads of the twelve Tribes to be assistant to him in the Government unto these answer'd the Twelve Apostles but at length God commanded bim to choose Seventy Elders of the People Num. 11.16 It is worth our Remark here 1. That he made Christ and the twelve Apostles to answer unto the High Priest and the inferiour Priests p. 1 2. And he told us it was manifest it was so p. 2. but now by a new Manifestation he tells us the Twelve Apostles answer'd the Heads of the Twelve Tribes 2. Where doth he find that Moses took the Heads of the Twelve Tribes to be his Assistants in the Government before the Seventy Elders were chosen Moses himself gives a different Account he saith he judged the People alone until Jethro his Father in Law advised him to joyn others with him in the Government and that thereupon he chose not Twelve Heads of the several Tribes but Rulers of Thousands Rulers of Hundreds of Fifties and of Tens Ex. 18.13 25. Deut. 1.15 That there were Heads of the Twelve Tribes every body knows but that these were chosen exclusive or others to be Moses his Assistants in the Government is a new discovery which no body knew before We will not envy the Rector the Honour of being the first Discoverer of this Cabbala 3. The Seventy Elders of the People to whom the Presbytery answereth were chosen as himself confesseth to be Assistants to Moses in the Government This instance of his own producing evinceth that Presbyters have Power of Government The Jewish Sanhedrin was the Supream Court of Judicature among the Jews and were entrusted with the Power of Ordaining Elders At first every one that was regularly Ordain'd himself had the Power of Ordaining his Disciples but in the time of Hillel it was resolved that none might Ordain without the presence of the Nasi or President of the Sanhedrn or a License from him * Seld. de Syned II. 7. § 1. If the Presbytery answereth the Sanhedrin as the Rector confesseth it doth the Power of Government and particularly of Ordination belongeth unto it He saith the Jews call'd that Celebrated Council in their own Language P. 24. the Sanedrim but the N. T. and the Greek Tongue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He seems to make Sanhedrin so the Jews write it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not Sanedrin as he doth a Hebrew Word whereas it is the Corruption of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a Hebrew Dialect I mention this only by the by to give the Reader a taste of the Learned Rector's Skill in Philology He adds That Moses was Head Ibid. and a part of his Council of Seventy yea that Christ Himself who was also a Prophet lice unto Moses had Twelve Apostles and Seventy Disciples who made up a Presbytery 1. In Acts 22.30 the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is expresly distinguish'd from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is v. 5. 2. Moses was a Type of Christ and as he was Head of the Council of Seventy so is Christ of the Presbytery It is improperly said that Moses was part of the Seventy for there were Seventy or Seventy Two besides Moses 3. The Seventy Disciples answer'd the Jewish Presbytery with him above but now finding he had yielded too much he Corrects himself and makes the Twelve Apostles part of Christ's Presbytery as he calls it but the N. T. no where calls them so nor doth it appear that ever the Twelve Apostles and Seventy Disciples acted together as one Presbytery Ignatius saith he stiles them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P. 25. the Presbytery of the Church Ignatius calls the Apostles so not the Apostles and Seventy Disciples as he insinuates in a general Sense as they call themselves Presbyters But the New-Testament sufficiently distinguisheth between Apostles and Presbyters properly so call'd but no where distinguisheth between Bishops and Presbyters So likewise if we may believe the Rector every Apostle in his Plantation Ibid. had his Presbytery in the Cities where he had settled Churches as is clear from Acts 15. but that Apostle was head of them 1. Doubtless every Constituted Church had a Presbytery which was the Church's Presbytery and not the Apostles as he calls it His Presbytery is a Form of Expression not known in the New Testament Paul doth not call the Presbytery of any Church his Presbytery 2. What if two Apostles settled a Church in Conjunction as Paul and Barnabas did many whose then was the Presbytery was it divided between both or were they joint heads of the Presbytery or did one resign his right in them to another Perhaps Mr. G. can tell us how the Point was settled without the danger of making two Apostolical Heads of the Presbytery of a Church for that would be a bad President and might warrant the setting up of Two Bishops in one Church 3. The Elders of Jerusalem had not one
why not by John also I appeal to the Learned Reader whether is most probable that the Holy Ghost should Allude to Provincial Angels the doubtful Ministers of Providence under that Denomination or to the Synagogue-Angels the known Ministers of Sacred Things 3. His third Reason to prove that Timothy left an Episcopal Successor is taken from Ignatius his Epistle to that Church P. 59. in which he Names Onesimus their Bishop 1. He knows that the Learned are not agreed whether the Epistles of Ignatius be Genuine or no Mouns Daille hath written a Learned Dissertation to prove them Spurious Doct. Pearson hath Learnedly Defended them Le Roque hath with great Judgment Answered the Learned Bishop 2. If Ignatius be Genuine which is very doubtful it should seem that in his time the Name of Bishop which the Holy Ghost gives to all Presbyters in common began to be appropriated to the first or chief Presbyter who for Order sake Presided over the rest and had the Honour of the chief Place in their Assemblies and of moderating the Debates of the Presbytery but without any Power of Jurisdiction or Government over his Brethren This was the Primitive Bishop as J. O. hath proved in his Plea p. 136. 139. out of Hilarius c. 3. Ignatius his Bishop was but the chief Pastor of a Church that ordinarily Assembled together for Personal Communion as will appear to any Impartial Person that Reads these Epistles with Observation Congregational or Parochial Bishops were throughout the World not only in Ignatius his time but in Paul's time who fixed more than one of them in every Church Acts 20.28 Phil. 1.1 That the Bishop's Diocess in Ignatius time and long after exceeded not the Bounds of a Modern Parish appears 1. The whole Diocess met together with the Bishop for Publick Worship Let all follow the Bishop as Jesus Christ and the Presbytery as the Apostles Let no Church Affairs be managed without the Bishop Where the Bishop appears let the multitude be * Ign. ad Smyr p. 6. Edit Vos If the Prayer of one or two be so powerful how much more is the Prayer of the Bishop and the whole Church He that cometh not into one place he is proud and self-condemned †Ad Eph. p. 20. 33 34. Do nothing without the Bishop and Presbyters Run all of you together into one Temple of God as to one Altar ‖ Ad Mag. p. 33 34. Where the Shepherd is there do you follow as the Sheep ought to do * Ad Phil. p. 40. 2. Baptism was generally Administred by the Bishop within his Diocess It is not lawful without the Bishop either to Baptize or to Celebrate the Lord's Supper †Ad Smy p. 6. So Tertullian Vnder the hand of our Bishop we protest That we renounce the Devil and the Pomp of this World ‖ de Cor. mil. p. 336. 3. The Bishop had but one Altar or Communion in his whole Diocess at which he had Administred the Lord's Supper to his whole Flock Give diligence to use one Eucharist for there is one Flesh of our Lord Jesus Christ and one Cup which represents the Vnion of his Blood one Altar and one Bishop with the Presbytery and Deacons my Fellow-Servants * Ad Phil. p. 41. One Altar here must be taken individually as one Bishop is 'T is absurd to say one specifical Altar and one individual Bishop Tertullian saith of the Lord's Supper We receive it from no hand but from the hand of the Presidents or Bishops †De Cor. Milit. p. 338. They Communicated at least once a Week in some places twice or thrice One of our Bishops would scarce be able to Administer the Lord's Supper in a whole Month to all his Diocess 4. No Marriages were made without the Bishop Those Vnions were made with the Sentence of the Bishop ‖ Ad Poly. p. 13. 5. The Bishop took care of all the Poor of the Dicess Neglect not the Widows do you take care of them next unto the Lord Let nothing be done without thy Advice let the People often Assemble together inquire after all by Name despise not Men-Servants and Maid-Servants * Ad Poly. p. 12. 13. Here the Bishop was to take care of the poor Widows of his Diocess to see that nothing be done without his Advice and that the Congregation often met together he was to take an account by Name of those that were absent not omitting Servant-Men and Maids What Diocesan Bishop can perform all this in his Diocess which consists of some Scores or hundreds of Parishes Many more Testimonies might be gathered out of these Epistles to prove that Ignatius his Bishop was but a Parish-Bishop Thus we have made it evident that the Government of the Church of Ephesus was ledged in the Presbyters of that Church and that there was no Change of the Government afterwards by the Apostles and that there was no Diocesan Bishop there in Ignatius his time The present Bishop of Salisbury doth ingenuously acknowledge That Ignatius was but the Pastor of a particular Church See the Quotation in J. O's Plea p. 30 Having invalidated the Rector's Arguments for Diocesan Episcopacy from 1 Tim. and Ignatius his Epistles I proceed to consider what he hath to offer in favour of Titus his being Bishop of Crete If Timothy was not Bishop of Ephesus no more was Titus of Crete for the Epistles directed to both are much of the same Strain Their Powers were the same and both were Officers of the same Species namely Evangelists Timothy is expresly so call'd and Titus was really one as will be acknowledged by the Learned for he was the Apostle's Assistant and Messenger to the Churches particularly to that of Corinth where he seems to have spent a great part of his time 2 Câ—r 2.13 7.6 8.6 The Apostle calls him his Companion and Fellow-Worker 2 Cor. 8.23 We find him with the Apostle at Jerusalem Gal. 2.13 Paul left Titus in Crete P. 63. to set in Order the things that were wanting and to Ordain Elders in every City as the Rector observes Tit. 1.5 1. It 's no where said that Paul made him Bishop of Crete The Trusts committed to him were such as an Evangelist might discharge This I presume will not be denied Eusebius expresly affirms it was part of their Work to Ordain Pastors * Eccl. Hist III. 31. And the Rector acknowledges that Branch of their Power p 115. 2. He was left in Crete but for a Season as Timothy was in Ephesus for the Apostle charges him to come to him to Nicopolis Tit. 3.12 when he should send Artemas or Tychicus to him for there he intended to Winter By which it is evident his stay in Crete by Paul's appointment was not long perhaps not above half a Year if so much after which we never read of his returning thither but we find him after this sent into