Christ and his Gospel Note here 1. That the Doctrine which the Rector ridicules in Dr. Owen is the Orthodox Doctrine of the Church of England and of all ancient Authors of Christ's Church 2. That whosoever joyns Works with Faith in the Act of Justifying is an Adversary to Christ and his Gospel and not to be reputed for a Christian Either the Rector hath subscribed the Book of Homilies or he hath not If he hath not he hath no Legal Right to his Benefice being not duly qualify'd according to the Statute which requires all Ecclesiastical Persons to Subscribe the XXXIX Articles on pain of Deprivation whereof the XXXV Article declares That the Book of Homilies doth contain a godly and wholsome Doctrine and necessary for these times The same Subscription is required by the Canon in this Form Can. 36. I N. N. do willingly ex animo Subscribe to these Three Articles above mention'd and to all things that are contain'd in them The Third Article in the Canon respects the XXXIX Articles of Religion which the Subseriber is to acknowledge to be all agreeable to the Word of God If he hath Subscribed the Articles and consequently the Book of Homilies he hath Subscribed to the Sentence of his own Condemnation viz. That he who joyns Works with Faith in the Office of Justifying is an Adversary to Christ and his Gospel and not to be reputed for a Christian He that is so liberal in passing Sentence on his Neighbours as no true Ministers shou'd review the Sentence he has passed upon himself as no true Christian while he corrupts the Foundation-Doctrine of Justification Thus I have vindicated 1 Tim. 4.14 from the weak and Self-contradicting Exceptions of the Rector The rest of this Chapter is only a recapitulation of his long perplex'd Commentary upon that plain Text. He refers 1 Pet. 5.2 where the Elders are exhorted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Feed the Flock and to take the over-sight of it P. 37. to an Appendix by it self because he knows not in what order of Time to place it Let it be imagin'd saith he for it cannot be proved to be written before it was Decreed throughout the World that one Presbyter shou'd be set over the rest No such Decree can be produced in Scripture nor was there any such Decree made in the Apostolical Times This is a meer Fiction of his own He allows the Elders in 1 Pet. 5. to be Governours P. 38 39. but not Supreme Governours for Christ and Peter was above them Did ever Man more egregiously Trifle who ever affirmed Elders to be Supreme Governours equal to Christ and his Apostles Peter here exhorts the Elders to Feed or Govern the Flock for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies * John 22.16 Rev. 2.27 and to perform the Duties of Bishops 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 towards them and he does not set one Presbyter over the rest therefore they were to Govern and Oversee the Church in a State of Parity But saith Mr. G. Peter was a Shepherd above them 1. So were all Apostles Prophets and Evangelists above ordinary Presbyters But he cannot shew in all the N. T. that Persons of one and the same Order were set over others of that Order as for Example That any one Apostle was set over the other Apostles or any one Prophet set over the rest of the Prophets or any one Evangelist set over the other Evangelists nor any one ordinary Presbyter set over the other Presbyters Until he has proved this which has not been yet done he does nothing 2. He ascribes unto Peter a large Diocess Pontus Galatia Cappadocia Asia and Bythynia 1 Pet. 1.1 He acknowledges p. 39. That Pastors and Teachers are the lowest rank and degree of Church Officers Eph. 4.11 And if so they are all in a State of Parity for those in the lowest degree cannot be at the same time and in the same respect in a superiour Degree He makes Bishops of a superiour Degree above Pastors and Teachers if so they are either Apostles or Prophets or Evangelists for the N. T. knows no other Church Officers Eph. 4.11 Now Apostles Prophets and Evangelists were extraordinary Officers as the Learned acknowledge which are ceased long ago Therefore the Rector has excluded the Bishops from the Catalogue of N. T. Ministers He doth not find any express Commission given to these Elders P. 41. for exercising the several Supreme Acts of Power and Authority such as he noted in the Epistles to Timothy and Titus 1. Timothy and Titus are no where expresly call'd Bishops but Timothy is expresly call'd an Evangelist He that pleads for an express Commission shou'd produce such an one constituting Timothy and Titus Diocesan Bishops which he 'l never be able to do 2. These Elders are commanded to govern the Flock and to perform the Duties of Bishops and consequently are entrusted with the Episcopal Power Observe the Rector's way of Arguing he wou'd persuade us that Timothy and Titus who are no where called Bishops and one of them expresly call'd an Evangelist were real Bishops and that the Jewish Elders who are bid to govern or feed the Flock and to do the Duties of Bishops have nothing to do with the Episcopal Power In like manner when the Apostle tells the Elders of Ephesus That the Holy Ghost had made them Bishops of the Flock to feed or govern the Church of God * Acts 20.17 28. he wou'd persuade us these are no Bishops though the Holy Ghost expresly affirms it and that Timothy who is expresly commanded to do the Work of an Evangelist was Bishop of Ephesus They whom the Holy Ghost Constitutes Bishops must be no Bishops with him and he whom the Holy Ghost declares to be an Evangelist must pass for a Bishop He must pardon us if we believe these express Testimonies of the Holy Scriptures before his ungrounded Assertions CHAP. III. Remarks upon bus Second Chapter of the Government of the Church of Ephesus and Crete The Apostles left the Government of the Church of Ephesus in the Presbyters This Establishment his last divine perpetual Acts 20. Explain'd The Government by Presbyters in parity never alter'd Presbytery a Divine Remedy against Schism Superiour Bishops not the Remedy Timothy no Diocesan Bishop an unfixed 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 HE undertakes to shew that St. Paul toward the declining part of his Life p. 45. and in his absence from the Churches did not commit the Government to the Presbyterles in Parity but appointed one as Supreme to preside over them in his absence and by consequence to Succeed him when he departed the World This saith he I shall demonstrate he did in the Churches of Ephesus and Crete and by a reasonable Consequence in all his other Churches and the rest of
41. In another place Reverence the Deacons as the Command of Jesus Christ and the Bishop as Jesus Christ and the Presbyters as the Council of God and the Conjunction of the Apostles And a little before Be Subject to the Presbytery as the Apostles of Jesus Christ * Ad Tral p. 48. He speaks more expresly a few Pages after Be inseparably Vnited to God Jesus Christ and the Bishop 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Orders of the Apostles i. e. the Presbyters †Ibid. p. 50. I leave it to the Impartial Reader 's Judgment whether all these Expressions put together do not make it plain That the Presbyters according to Ignatius Succeed the Apostles Can any thing be express'd with more clearness They preside in the place of the Bench of the Apostles They must be followed as the Apostles reverenc'd as the Conjunction of the Apostles and as the Orders of Apostles But our Author proceeds in his usual and proper Stile J. O ' s. last disingenuous Perverting the Sense of Ignatius P. 178. has put me saith he upon the Examination of his Testimony out of Irenaeus For I must confess I dare not trust him in any thing that he offers out of Antiquity See the Candor of this Gentleman he declines J. O's Testimonies out of Antiquity and yet turns over above a Hundred Pages to search out one or two Quotations that he may Cavil at them Having treated J. O. with such scornful and ill Language so often in his Book it is not to be expected he should forbear bestowing upon him some of his best Compliments now at parting And he is the more obliged to him for them because they are Undeserved and are the free Emanations of the Rector's good Nature His attempt upon Ignatius failing him he proceeds to J. O's Second Quotation out of Irenaeus which was this Cum autem ad eam iterum Traditionem quae est ab Apostolis quae per Successionem Presbyteriorum in Ecclesiis custoditur Here he taxes J. O 's Sincerity for a literal Fault of the Printer's P. 179. who instead of Presbyterorum Printed Presbyteriorum with the Addition of the Letter i This would pass for a Venial Fault among Friends but Mr. G. is as severe a Judge as he is a Corrector of the Press But saith he J. O. like a Man wise in his Generation turn'd Presbyters into Presbyteries Ibid. that this place may be understood not of Bishops but of the Colledges of Presbyters but Irenaeus by Presbyters means Bishops 1. J. O. spoke of Presbyters not Presbyteries Succeeding the Apostles and quoted Irenaeus for Proof He does not use the Word Presbytery in all that Argument p. 179 180. 2. Mr. G. cannot deny but Irenaeus saith the Presbyters Succeeded the Apostles but he thinks by Presbyters he means Bishops We think so too and thence infer That Presbyters and Bishops are the same in Irenaeus as they are in Paul's Epistles He saith in another place We must obey those Presbyters that are in the Church who received their Succession from the Apostles as we have shewn who with the Succession of their Episcopacy have received the certain Grace of Truth according to the Father's Pleasure And a little after Such Presbyters the Church nourisheth of whom the Prophet saith I will give thee Rulers in Peace and Bishops in Righteousness ‖ Iren. ad Haeres IV. 43 44. Observe here 1. That Presbyters Succeed the Apostles 2. Presbyters have an Episcopacy 3. Those whom Irenaeus calls Presbyters he calls also Bishops Irenaeus his Bishop was but the first Presbyter as Hilarius the Roman Deacon calls him * Int. ad Ephes By those first Presbyters who for Order sake had the precedency of the rest Irenaeus and others derive the Succession But the Churches were Governed not by those single Presbyters or Bishops alone but by the College of Presbyters in common among whom the Senior Presbyter or the most worthy had the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or chief Seat but without Power of Jurisdiction over his Brethren As the Athenians reckon'd the Years in which the Archontes Govern'd their Republic by the first Archon though there were Nine of them in all and the Lacedemonians denominated the Years of their Ephori who were Five in all by the Name of the First * Vid. Blon Apol. Pref. p. 38. so the Fathers derive the Succession of Presbyters by the First and Chief Presbyter to whom the Name of Bishop by degrees was appropriated Thus we have Vindicated Ignatius and Irenaeus against the angry Exceptions of our Author I will add one or two more but with no design to stir up his Choler Jerom saith of them They the Clergy Succeed in the Apostolical Degree they make the Body of Christ with their Sacred Mouths and by them we are made Christians He speaks not of Bishops but of the Clerici without Distinction even of all that Administer the Eucharist and Baptize And a little after expresly Names the Presbyters The Presbyter saith he may deliver me to Satan if I offend †Hieron Ep. ad Heliodor Origen in Mat. 16. makes all Presbyters to succeed the Apostles in the Power of the Keys Prosper makes all Holy Priests that conscienciously discharge the Duties of their Office the Successors of the Apostles If the Holy Priests saith he turn many to God by their Holy Living and Preaching who can doubt such to be Partakers of the Contemplative Vertue by whose Example and Instruction many are made Heirs of the Kingdom of Heaven These are the Ministers of the Word the Hearers of God the Oracles of the Holy Spirit These are the Successors of the Apostles of the Lord * Isti sunt Apostolor Domini Successores Prosp de Vit. Con. Templ I. 25. The same is affirm'd by Ambrose * De dign Sacerdot Cap. 1. Claves Regni Coelorum in beato Petro Apostolo cuncti suscepimus Sacerdotes Cyprian also speaks to the same purpose Christ saith to the Apostles and to all Ecclesiastical Rulers who by a deputed Ordination Succeed the Apostles he that heareth you heareth Me and he that heareth Me heareth Him that sent Me †Dicit ad omnes praepositos qui Apostolis vicaria ordinatione Succedunt Ep. LXIX I do not deny but Cyprian calls the Bishops Praepositi Church-Rulers and speaks here of himself who was a Bishop but the Words are general and must include the Presbyters also 1. Because he saith all the Praepositi succeed the Apostles The Presbyters as well as the Bishops are the Praepositi in Cyprian so he calls them The Lord chose the Apostles that is the Bishops and Praepositos * Ep I. XV. Rulers Here Cyprian calls the Presbyters Praepositos and he makes the Bishops and the Praepositi equally to Succeed the Apostles 2. He saith all the Praepositi Succeed the Apostles to whom Christ sayeth he that heareth you heareth Me. Now these Words of Christ belong to the Presbyters as much as to the Bishops He that heareth them heareth Christ Therefore these Words were spoken to them also as the Apostles Successors according to Cyprian And this is agreeable to the 1 Pet. 5.1 where the Apostle Peter Writing to to Presbyters calls himself a Presbyter Had the Apostle written thus The Bishops which are among you I exhort who am also a Bishop this would have been cried up for an Invincible Argument to prove that Bishops were the Apostles Successors for he Writes to Bishops and calls himself a Bishop The Argument is ours to prove that Presbyters succeed the Apostles who Stile themselves Presbyters in the ordinary part of their Office We do not deny but the Bishops succeed the Apostles but as Presbyters and not as an Order of Church-Officers Superiour to Presbyters and therefore Irenaeus as we observed before saith The Presbyters Succeed the Apostles making Presbyters and Bishops to be the same according to the Holy Scriptures I have already prov'd That the Presbyters of Ephesus Succeeded the Apostle in the Government of that Church Timothy was left there in Paul's Absence when he intended to come to Ephesus himself shortly 1 Tim. 3.14 4.13 The Presbyters were entrusted with the Government of the Church when he had no Thoughts of seeing them again Acts 20.25.38 Timothy an Evangelist was to supply the Temporary Absence of Paul from that Church the Presbyters his perpetual Absence and therefore are properly his Successors in the Government of that Church FINIS
the Apostles must be presum'd to have done the same 1. If the Apostle did not appoint one Presbyter as Supreme to preside over the rest and to Succeed him in the Government of the Presbyters the Government by his own Confession must lodge in the Presbyters of the Churches in Parity 2. Timothy and Titus were not ordinary Presbyters but extraordinary Officers that is Evangelists and as such were Superiour to Presbyters as Apostles and Prophets were There is not the least hint in the Epistles to Timothy and Titus that they were Ordain'd to be the Apostles Successors in Ephesus and Crete 3. The Apostle did commit the Government of the Church of Ephesus in his absence to the Presbytery in a Parity Acts 20.17 18. and that when he was taking his last leave of them without thoughts of seeing them any more v. 25. This was the proper Season for him to provide a sirgle Person to Succeed him in the Presidency over the Presbyters of Ephesus had such a Presidency been of necessary and perpetual continuance in the Church It is but rational to affirm That when the Apostles took their final leave of any Church then was the proper time to take care of it's future Government It is not to be imagin'd that the Holy Apostles wou'd be wanting in their Duty towards the Churches in such a Conjuncture as this They were Faithful Stewards of God's House and gave the necessary Rules for its future Government and Conservation accordingly the Apostle is very particular and express in giving Directions about the Government of the Church of Ephesus after his departure He sends for the Elders of Ephesus Preaches his Farewel Sermon to them Asts 20.17 36. In all which there is not one word of setting a single Person over them but the whole Government of the Church is committed to them in a State of Parity And least any shou'd think this was a prudential Constitution he tells them this Power was consign'd to them by the Holy Ghost who made them Bishops to Feed or Rule the Church of God v. 28. The Elders to whom the Government of the Church of Ephesus was thus committed by the Holy Ghost took their solemn and final leave of Paul with many Tears sorrowing most of all for the words which he spake that they shou'd see his face no more ver 38. Whether he did return again is not material at all it 's evident he thought he should not and the Elders of Ephesus thought so also There is no one Presbytery of which the Apostle took such a Solemn leave as he did of this and there is no doubt if it had been the mind of God that a single Person should be set over them but the Apostle would have mention'd it at this time He tells them in his Charge to them That he shunned not to declare to them the whole Counsel of God Acts 20.27 and immediately adds v. 28. That the Holy Ghost made them Bishops of that Flock this therefore is part of the Council of God That the Church be Govern'd by the Elders in Parity If the Superiority of Bishops had been any part of the Council of God the Apostle would not have with-held it from the Presbyters of Ephesus at this time They that affirm That the Government of this Church was afterwards chang'd must bring as clear Proof for it as we do for this Establishment It is very plain and incontestable that the Apostle left the Government of the Church of Ephesus in the Presbyters of that Church when he took his final leave of them And is it as plain that the First Epistle to Timothy upon which his Episcopacy is Founded was written after this Settlement of a Governing Presbytery which most Ancient and Modern Chronologers except Bishop Pearson and two or three others affirm to be written before It is very evident that the Holy Ghost appoints the Presbyters of Ephesus the sole Bishops of the Church when Paul bid them a final Farewel And is it as evident that an Evangelist as Timothy was may be degraded from an extraordinary unfixed Officer to an ordinary fixed Pastor In this Establishment of Presbytery without a Superiour Bishop it is observable that 1. It is an Apostolical Divine Establishment the Apostle was guided by the Holy Ghost in his determination v. 28. 2. It was the last Establishment which he intended to make in that Church for he had no thoughts of seeing them again 3. It was intended for a perpetual Establishment not only in the Church of Ephesus but in all other Churches Mr. G. allows the Government of this Church to be a Plat-form for other Churches p. 45. That it was Perpetual appears 1. Because the Apostle gave them his last Thoughts which are the same with his dying Thoughts for he positively tells them He shou'd see their Faces no more 2. Here is not one Circumstance in the whole Context that makes for a Temporary Establishment If any say it was Temporary he ought to prove it We may with much better Reason affirm That the appointing of Timothy an Evangelist to settle some things in Ephesus in Paul's absence was Temporary 3. Paul doth not give the least hint in his whole Discourse with the Ephesian Elders of any Bishop he had set over them or that he intended to set one hereafter It 's certain Paul must needs know what sort of Government God would have settled in his Church after his departure We cannot imagine that he was ignorant of the Pattern of God's House The extraordinary Gifts of the Spirit were not given them in vain it was to lead them into all Truth Now if the Apostle knew of this pretended future Establishment of Episcopacy how comes he not to acquaint the Presbyters with it He shou'd have told them how they were to Govern the Church in Subordination to their Bishop present or future But not a word of all this in his whole Discourse A certain evidence that it was the Apostle's mind and the mind of the Holy Ghost that the Presbyters shou'd Govern the Church in common Timothy was now present or not far off Acts 20.4 6. Why had not the Apostle recommended the Presbyters to his charge They wanted a present Bishop according to Mr. G's Hypothesis for the Apostle was taking his final leave of them What shou'd hinder his being set over them His Years He was but Young when the first Epistle was written which supposes him Bishop of Ephesus 1 Tim. 4.12 There were Prophecies concerning him 1 Tim. 1.18 He had been Ordain'd by Prophecy 1 Tim. 4.14 And was there no Prophecy of his being future Bishop of Ephesus If there was how comes the Apostle to suppress it in this necessary Juncture when it so greatly concern'd the Ephesian Elders to know how the Church of Ephesus was to be Govern'd after the Apostle's departure Would not the Elders of Ephesus acquiesce in this determination of the Apostle as his last and unalterable Settlement
assertions are so crude and indigested P. 90. that it would require a just Volume to make a Collection of them He would make Jerom say That it was decreed in the Apostles time that one elected out of the Presbyters who before Govern'd the Church in common was set over the rest P. 91 92. and that the Decree was occasion'd by the Corinthian Schism Here he abuses Jerom and his Reader for Rerom no where saith that the superiority of Bishops was decreed in the Apostles time Jerom proves the Identity of Bishops and Presbyters not only from the Epistles of Paul but from the Epistle of John the last of the Apostles Then he adds quod autem postea c. That afterwards one was chosen and set over the rest as a Remedy against Schism Jerom's afterwards must refer to the Writing of John's Epistle and so his meaning must be that after the Apostles time this Decree was made for he proves that Presbyter s and Bishops were the sam in the Apostles time 'T is true he alludes to the Corinthian Schism but it 's evident That Paul's Epistles to the Church of Corinth contain no such Remedy against Schism as the Superiority of Bishops The Corinthian Schism was a most proper occasion for the Institution of Bishops if they were the aptest remedy against Schism But there is not a word of it in Paul's Epistles to that Church Nor in Clemens's his Epistle written long after What he saith of Ignatius agreeing with Jerom in his account of Bishops we have considered before The Rector adds That the Apostle was as much concern'd at the Corinthian Schism as any other and that seeing Divisions arising every where not only at Corinth he weighed the matter well and ask'd counsel of God what he should do And in the end concluded to set one Presbyter over the rest to prevent the mischief of Schism God so appointing it 1 Tim. 1.18 1. Doubtless the Apostle was concern'd at the Corinthian Schism as it was a dishonour to God and Religion but not so much as it was against him and his authority which is the reason Mr. G. assigns He dare not say he appointed the remedy at this time he knew that would be too gross But he cunningly saith in the end he concluded to set up one Presbyter over the rest and refers us to 1 Tim. 1.18 The first Epistle to the Corinthians which mentions the Schisms there was written about the year of Christ 55 as Dr. Lightfoot calculates * Vol. 1. p. 299. The first Epistle to Timothy was written about the year 69 according to the Rector's Hypothesis So that he makes the Apostle to provide the Remedy about fourteen years after the Disease Was the Apostle weighing the matter all those years Or did he ask Counsel of God and was not heard Or did he neglect Consulting God till about the time he wrote to Timothy 2. Had not Paul weighed the matter of Schism and consulted God when he wrote to the Corinthians Doubtless he had If so we may expect a Remedy against Schism in those Epistles but there is no mention of the Superiority of Bishops in either of those Epistles therefore that is not the Remedy against Schism 3. The Church of Ephesus was in danger of being broken with Schisms when the Apostle left them without any thoughts of seeing them any more Acts 20.25 What Remedy doth he provide Not a Superiour Bishop but he commits the Flock in common to the Presbyters Acts 20.17 28. Perhaps the Rector will say he had not weigh'd the matter well at this time nor consulted God in the case For our parts we are satisfied he was infallibly guided by the Spirit of God in all the Rules of Government he left the Church and as such we receive them He has several Pages to prove that Paul was twice imprison'd at Rome It is very probable he was Eusebius saith There was a Tradition in his days of his being Acquitted the first time and that he went to several places preaching the Gospel and coming to Rome the second time he ended his Days with a blessed Martyrdom * Eccles Hist. 11 21. Several Ancient Wâ—iters speak tâ—â—â—e same purpose But our Author will prove it by Scâ—â—pture nay he 'll demonstrate it beyond all farther Controversie This Gentleman is singular at Demonstrations but let 's see the strength of them 1. Paul left Trophimus at Miletus sick P. 95. 2 Tim. 4.20 This was not when he met the Ephesian Elders for then he went with him to Jerusalem Acts 21.29 It 's most likely that he touch'd at Miletus when he return'd from Jerusalem in Bonds to Rome 't is evident he intended to sail by the Coasts of Asia Acts 27.2 and might touch at Miletus which was a part of those Asian Coasts tho' Luke doth not mention it Or if Miletum were a City of Crete as Heylin thinks he might leave him there when he touched upon those Coasts as he sail'd for Rome Acts 27.7 8. But if this Miletum be Malta antiently Melita as Grotius and Beza affirm 't is certain Paul was there in his Voyage from Judea to Rome Acts 28.1 and might leave Trophimus sick behind him as he saith he did 2 Tim. 4.20 2. It is pretty plain P. 96. Paul was once releas'd from Prison Heb. 13.24 saith the Rector I thought a Demonstration which he promis'd us made things very plain 3. That which will put the matter out of all question is the vast difference between that his Imprisonment in Acts 28. and that in the second Epistle to Timothy He was in little or no danger but held Liberâ Custodià in his first Confinement but in his second he was a close Prisoner in Chains 2 Tim. 1.16 Expected no Deliverance P. 98. 2 Tim. 4.6 7 8. 1. He was in some danger in his first Imprisonment Phil 2.23 2. And bound with a Chain Acts 28.20 3. He mentions his Deliverance that he might preach the Gospel to the Gentiles 2 Tim. 4.17 Thus we have seen the Invalidity of his Demonstrations as he calls them and how improbable his Conjectures are which pass for Demonstrations with him that the first Epistle to Timothy was written after the Congress at Miletus and after Paul's Imprisonment at Rome For the farther satisfaction of the Impartial Reader I will vindicate the Ancient Chronologers and prove that the first Epistle to Timothy was written before Paul's first Imprisonment at Rome and consequently before that Meeting at Miletus in which the Apostle commits the Government of the Church of Ephesus to the Presbyters thereof and not to Timothy their pretended Bishop and if he was no Bishop when that Epistle was written he was none at all If that Epistle was writ before the Meeting at Miletus all the Arguments from that Epistle to prove him Bishop of Ephesus are impertinent For the Government of that Church was committed to the Presbyters in common and not to
his ipse dixit for Proof and then all your Doubts will vanish He confesses that the Apostle might justly Admonish and Commend Timothy P. 49. The Scope of his former Chapter was to prove the Presbyter◠were Subject to the Apostles and therefore were not Supreme Governours Now he owns Timothy to be Subject to the Apostle So that his Argument that the Presbyters had no Power of Government because Subject to the Apostles is thrown out of Doors by himself Had he been so kind as to insert this Concession in its proper place he would have spared us the trouble of several Remarks upon the former Chapter He picks out of Paul 's Epistle to Timothy the particular Rules and Orders P. 49 50. which are prescribed unto him for the discharge of his Episcopal Office The several Powers committed to Timothy in this Epistle he might execute as he was an Evangelist 2 Tim. 4 5. and Assistant of Paul in his Apostolical Function and as his Delegate to Order and Regulate the Church It was Timothy 's part to see to the Qualifications of those who were to be Ordained at Ephesus P. 50. If this be the proper work of a Bishop how come our Bishops to depute this work to one of their Presbyters At his death he left a Successor with the same Powers P. 55. Timothy was an Evangelist an extraordinary Officer Eph. 4.5 11. Did he leave Successors with the same extraordinary Powers If Evangelists one Species of extraordinary Officers have Successors why should not Apostles and Prophets also have Successors assigned them Apostles Prophets and Evangelists were alike extraordinary and Superiour to Pastors and Teachers the ordinary Officers of Christ's Church No reason can be given why one sort of extraordinary Officers should be continued more than the rest which are confessedly ceas'd But let 's hear his Proofs 1. It was no ways likely but that Timothy was expresly Impower'd by St. Paul to provide for the future Government of the Church and perhaps his Commission is in that 2 Tim. 2.2 or if not yet he would of his own accord settle it upon the same bottom that himself had received it from the Apostle Something he would say but knows not what I expected a clear Proof but we are put off with a perhaps it was so or so or so one way or other it must be It 's likely he was Impower'd to provide for the future Government of the Church Paul provided for it in Acts 20.28 His Commission in 1 Tim. 22.11 is to commit the things that he had heard of Paul to faithful Men which should be able to Teach others also Is this a Commission to Ordain Bishops Are all Teachers Bishops The Bishops in Ephesus Acts 20.28 are but meer Teachers with him and now the Teachers in Ephesus are Ordaining Bishops The Bishops which the Holy Ghost made in Ephesus he degrades into ordinary Teachers who have no Ordaining Power and now when it serves his turn he advances the Teachers Ordained by Timothy into the Order of Superiour Bishops But Timothy would of his own accord settle the Government as he received it He received the Power of an Evangelist which was Temporary as was that of the Apostles and Prophets 2. Timothy left a Successor P. 56. because Christ directs his Message to the Angel of the Church in the singular Number if that Church had been Govern'd by a Presbytery the Message must have been Express'd in the Plural 1. Angel is a Metaphorical Term and is generally applied to the Heavenly Spirits which are Ministring Spirits to the Heirs of Salvation Heb. 1.14 So that this Title denotes a Ministry rather than Degrees of Superiority 2. Angel is often taken collectively and seldom personally in the Mysterious Book of the Revelation Rev. 9.11 14.6 8 9. And so are Stars used which are the same with Angels Rev. 1.20 12.1 8.10 9.1 They are Mystical Terms and no clear Consequence can be deduced from them Austin in his Disputations with the Donatists excepts against Mystical Figurative Scriptures and requires some clear Texts that carry their own Evidence with them * Haec Mystica sunt opertasunt Figurata sunt aliquid manifestum quod interprete non egeat stagitamus De Vnit Eccl. Cap. XIX The Epistles were Dedicated to all the Churches as well as to the Angels and by the same reason must be directed to all the Ministers as well as to one Can it be imagined that the Spirit should speak to all the Churches and not to all the Ministers 3. There were several Bishops in Ephesus Acts 20.28 and doubtless all of them were concerned in Christ's Message though it might be directed to one as President or Moderator for Order's sake But Mr. G. will never be able to prove that one Angel had Jurisdiction over the rest 4. If there were any thing of certainty in the Celestial Hierarchy which is described by the Supposititious Dionysius the Order of Angels strictly call'd so is the lowest of all the rest * Extremo loco inter Coelestes Essentias Angelicam proprietam obtinent De Coel. Hierar Cap. 9. How comes that to be the highest Order among Ecclesiastical Angels which is the lowest among Celestial Argels He adds the Reason why 't is said Angel in the singular Number because saith he there was an Opinion current in those Days that every Province had his peculiar Guardian Angel Deut. 32.8 in the LXX Dan. 12.1 10.12 13. 1. The current Opinion of a Provincial Guardian Angel is very doubtful at the best and without Foundation in the Scriptures he quotes 2. The Seventy Interpreters render Deut. 32.8 He set the bounds of the People accordirg to the number of the Angels of God whereas according to the Hebrew it should be according to the number of the Children of Israel They seem to allude to the Jewish Fabulous Tradition concerning the Seventy Angels set over the Seventy Nations of the World †Lights Vol. II. p. 402. 3. According to this Allusion the Rector would have the Holy Ghost to constitute but one Bishop for one Province or Nation and but Seventy for all the Nations of the World But the Holy Ghost who is no Friend to Fabulous Traditions mentions Seven Angels in one Province namely the Pronconsular Asia and there were as many in every Church as there were Presbyters therein 4. Is it not more probable that the Spirit alludes to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Argel of the Church as the Jews call'd the publick Minister of every Synagogue * Lights Vol. II. p. 133. in Conformity to the Language of the Old Testament Job 33.23 Hag. 1.13 Mal. 21.7 He is the Messenger of the Lord of Hosts The Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Messenger or Angel †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mal. 2.7 in LXX is taken collectively for all Teaching Priests Mal. 3.1 8. 2.7 If Angel be taken Collectively by Malachi
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