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
this Scripture of the Institution of Deacons with the qualifications of Deacons in 1 Tim. 3. and it will appear their work was to serve Tables Ability or aptness to Teach is not mention'd among their Qualifications as it is in those of a Bishop or Presbyter 1 Tim. 3.2 The Apostle mentions several Characters that are common to both but distinguisheth the Bishop from the Deacon by this that the Bishop be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apt to Teach which is not required in the Deacons an evidence they are Ministers not of the Word but of Tables 4. The Sixth General Council of Constantinople acknowledges the Scripture-Deacons to be no more than Overseers of the Poor Thus the Council Seeing the Book of the Acts mentions Seven Deacons Ordained by the Apostles Invenimus eos locutos esse non de viris qui ministrant Mysteriis sed de Ministerio quod in usu mensarum adhibeatur Sexta Syn. in Trullo Can. 16. A. D. 692. the Council of Neocesarea determines there ought to be Seven in every Church but we having adapted the Opinion of the Fathers to the Apostles Expressions do find that they speak not of those who Ministred in the Sacred Mysteries but of such as Served at Tables Thus Chrysostom expounded the place as they add there This Testimony is the more considerable as not only containing the Opinion of 166 Bishops who lived about the latter end of the Seventh Age but affirming the Sense of the Fathers of former Ages to be the same with theirs By all which it appears That Deacons originally were but Overseers of the Poor In future Ages the case was much altered the Bishops affected to be Guardians of the Poor and to make the Deacons amends admitted them to Baptize and Preach The Bishops omit Preaching and become Servants of Tables and the Deacons from serving of Tables step up into the Pulpit and become Preachers 5. About the middle of the Fifth Age they were permitted to read Homilies in the Church but only in cases of necessity as when the Presbyter was disabled by reason of some Infirmity * Conc. Vasens Can. 4. 6. If the Ordination of Deacons as such made them Ministers of the Word and Sacraments as the Rector affirms how comes the Church of England to Ordain them again before they are compleat Ministers of the Sacrament What president have they in Scripture for this 7. It 's absurd to say That the Ordination of Deacons to serve Tables made them also Ministers of the Word and Sacraments One individual Ordination to one and the same work cannot confer two distinct Powers They may as well say the Ordination of a Parish-Priest makes him a Diocesan Bishop But let us hear the Rector's Reasons He thinks it 's clear they were Ordain'd not only to serve Tables but to the Ministry of the Word and Sacraments 1. Because 't is immediately noted saith he that the Word of God increased P. 4 V. 7. But he considered not that this is rather to be imputed to the Apostles giving themselves continually to the Ministry of the Word and Prayer Ver. 4. Having consigned the Service of Tables to the Deacons they attended the Ministry of the Word more constantly and with less distraction and then it follows the Word of God increased v. 7. 2. His next Reason is Stephen one of them Ibid. did great wonders c. none were able to resist the wisdom by which he spake v. 8 10. It 's not said that he Preached to the People only that he disputed in the Synagogue in defence of the Gospel which a private Man might do v. 9. 1 Pet. 3.15 3. His third Reason Philip another of them afterwards preached at Samaria ch 8. He did not Preach at Jerusalem but at Samaria after he had left Jerusalem and ceased to exercise the Office of a Deacon there Acts 8.4 5. He might be advanced to the Degree of an Evangelist Acts 21.8 If you find one that was a Presbyter half a Year ago now exercising Episcopal Jurisdicition will you say that a Presbyter as such hath Episcopal Jurisdiction Philip had served Tables at Jerusalem and afterwards preaches at Samaria does it follow that he preached as a Deacon when Preaching was no part of the Office of a Deacon as such Bishop Pearson confesseth he was an Evangelist at this time * Lect. V. in Act. p. 66. But suppose he had Preached at Jerusalem which docs not appear it was no more than what was usually done by all gifted Persons in those extraordinary times Apollos who was not perfectly Catechised in the Word of Christ nor so much as Baptized with the Baptism of Christ and therefore not Ordained by any Apostle yet Preached Acts 18.24 25. Grotius acknowledges that in those times to Persrcution private Persons might preach and he quotes to that purpose Acts 11.20 †In tali cumstantiâ evangelium praedicare non diaconorum tantum sed privatorum Grot. in Act. 8.5 Hilarius the Roman Deacon goes higher and saith That at the first planting of Christianity all were permitted to Preach Baptize and explain the Scriptures in the Congregation 1 Cor. 14.24 * Omnibus inter initia concessum est evangelizare baptizate scripturas in Ecclesia explanare Hilar. in Eph. 4. Origen being persecuted from Alexandria Preached publickly at Caesarea upon the desire of Theoctistus Bishop of the place before he was Ordain'd When Demetrius of Alexandria censured the action as irregular Theoctistus and Alexander Bishop of Jerusalem Justified it and produced several Examples of the same nature * Niceph. Eccl. Hist V. 14. A Lay-man is allowed to teach at the request of the Clergy in a Council of Carthage held about the Year 436 †Laicus praesentibus clerios nisi ipsis rogantibusdocere non audeat Carth. Conc. IV. Can. 98. 4. His fourth Reason Because long after 't is observed by Luke that the rest of the Seven as I understand him preached the word in Phenice Cyprus and at Antioch P. 4. c. Acts 11.19 Luke saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they which were seatured abroad preached the Word The Rector makes bold to pervert the Text and saith the rest of the Seven Preach'd the Word and which is more unpardonable he puts the Words in a different Character as if they were the Words of Luke He has no colour to foist his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rest into this Text but it 's apparently done upon design to support an unscriptural Hypothesis It 's more pardonable to misrepresent a hundred Fathers than to alter one Text of the Sacred Scriptures He is a very bold Man that dare put Words in the Mouth of Inspired Writers Luke refers to Acts 8.1 They were all seattered abroad except the Apostles Who were these All Not the Six Deacons only * Pears Annal. Paul p. 1 Lect. IV. in Act. Apost p. 63 What Sense would it be to say All the
upper House of Bishops who have sometimes a considerable Influence in the Election of the very Clerks 3. The Rector may please himself with his Power of making new Laws all the Power we plead for is a Liberty for Parish-Ministers to execute the Laws of Christ in the exclusion of the Scandalous and the admission of such as are duly qualify'd for Gospel-Ordinances The Parish-Ministers or Priests as he calls them and yet is unreasonably angry with us for calling them so have Power to Heprove and Suspend for a Time We had this before in the Preface A Private Person may Reprove they can Suspend from the Lord's Supper for a time i. e. till the next Return of the Carrier or about 14 Days and then they are obliged to deliver up all to the Ordinary with whom the Offender often commutes for his Crime and returns as Impenitent as he went except he repent that he has parted with so much Money When he has made his Peace with the Ordinary or his Commissary or Chancellor the Minister must admit him or be proceeded against himself for disobeying his Superiours Is their any Presilent for this in the Gospel Did Christ or his Apostles Establish this sort of Discipline Mr. G. Challenges J. O. to prove out of Scripture That ever any Ordinary Presbyters did Excommunicate P. 126. We have but few Instances of Excommunication in Scripture but we have proved already That the Corinthian Presbyters and consequently all others had Power to Judge i. e. to decree Excommunicated as the Rector explains it those that are within 1 Cor. 5.12 See Rom. 16.17 2 Cor. 2.6 2 Thess 3.6 Can the Rector who so liberally demands Scripture-Proofs give us any Instance of Presbyters Suspending for a Fortnight If he can find no Proof in Scripture That ordinary Presbyters did Suspend at all from the Communion how dare they do it for a Fortnight If he finds by Scripture they may Suspend how dare he condemn our Presbyters for Suspending Persons until they see some evidences of their Repentance But since he calls for Proofs let him shew us some Proof out of Scripture for the Power of Lay-Chancellors to Excommunicate or some Instance of commuting Penance for a Sum of Money I have read in Scripture of the Priests eating up the sin of the People and setting their Heart on their Iniquity Hosh 4 8. The Covetous Priests then got a small share out of the Sacrifices occasioned by the sins of the People Iev 6.26 10.17 but our Commuters ingross the whole Offering to themselves It is odd to hear a Man call for Scripture-Proof who cannot pretend to any Scripture-Proof for abundance of things which they Practice and Impose as Conditions of Communion on Ministers and People Tliis Gentleman has a measure and a measure that is a double measure one for himself and Brethren and another for the Dissenters Were he willing to be determined by the Scripture as he pretends our Controversies would be soon at an end He ignorantly affirms Ibid. That the Presbyterian Bishops as he calls them are at best but the Executioners of the Lay-Elders Will I know but very few of the Congregations call'd Presbyterian that have any Ruling Elders at all and those that have receive them only as Assistants to the Ministers and not as Rulers Superiour to them J. O's First Argument to prove that Presbyters may Ordain is because they are Scripture-Bishops Plea p. 12 13. He proves the Identity of Bishops and Presbyters in the New Testament times and some Ages after To this Argument the Rector answers 1. He grants they were the same in the New Testament P. 126 127. and were the Ordinary Rulers of the Church but Timothy and Titus were above them Nothing but the brightness of Truth could extort such a Confession from him for 1. If Presbyters and Bishops were the same in the New Testament let him shew us who had Power afterwards to distinguish them 2. If they be the same they have the same Powers Therefore if the Bishop has Power to Ordain so has the Presbyter If the Presbyter has no such Power no more has the Bishop Thus he has kindly Established our Argument but I hope his Episcopal Friends will not impute it to any ill design in him for he is full of good Will to their Cause and it is their own fault that they have chosen no better an Advocate 3. But he hopes to come off by saying that Timothy and Titus were above the Presbyters or Bishops for hereafter you must take them for one and the same Timothy and Titus Evangelists were above the Bishops What then It is as natural to infer thence That Presbyters are above Bishops as that Bishops are above Presbyters Not only Evangelists but Prophets and Apostles were Superiour to Ordinary Ministers But no Example has been yet produced that one Ordinary Minister was Superiour to another Ordinary Minister No instance can be given in the New Testament of any one meer Presbyter that was Superiour to another Presbyter If there must be some Church-Officers called Bishops Superiour to Presbyters because Evangelists were so by the same reason there ought to be some Church-Officers Superiour to Bishops because the Prophets were Superiour to the Evangelists and another sort of Church-Officers Superiour to them also because the Apostles were Superiour to the Prophets He Subscribes to J. O's Assertion P. 128. That there were several Bishops in one Church in the Apostles Days and that those mention'd in Scripture were not of our English Species Therefore by his own Confession English Bishops are not Scripture-Bishops But there was an Order of Church-Officers above these Presbyter-Bishops saith he as we have demonstrated in the Churches of Crete and Ephesus There were no less than three Orders above them that is Apostles Prophets and Evangelists each of them extraordinary Church-Officers Eph. 4.11 design'd for the Planting of the Christian Church as the ordinary Pastora and Teachers were appointed for the propagating of it unto the end of Time The Foundations were to be laid by those extraordinary Church-Officers the Superstructure to be carried on according to the Platform they left us by ordinary Officers J. O. Prov'd out of Justin Martyr and the Syriac Version of the New Testament That Bishop and Presbyter were the same in the Ages after the Apostles P. 13 14. This the Rector prudently overlooks He thus Paraphraseth on 1 Tim. 5.17 They who Rule well P. 129. and also labour in the Word and Doctrine deserve better than they only who Rule well but don't withal labour in the Word and Doctrine Here he supposes that some in the Church may Rule well who don't Labour in the Word and Doctrine But who are these He will not say Bishops for then the Presbyter who Rules well and Labours in the Word and Doctrine is worthy of more Honour than the Bishop that he will not like There remains no other but the
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
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
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
39. They lived with the Bishop and managed the Concerns of the Church in common they did nothing without the Bishop nor he without them Hence Ignatius Exhorts the Magnesians to do nothing without the Bishop and Presbyters †Ign. p. 33. No Church Assembly was held without them ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ad Tral p. 48. It does not appear by the Epistles of Ignatius that the Presbyters were Govern'd by the Bishop or Subject to him they were joynt Governours of the Church only the Bishop was chief for Orders sake The Deacons were Subject to the Bishops and Presbyters § Ad Mag. p. 31. but the Presbyters were not Subject to the Bishop It 's true they cou'd do nothing without him no more could he without them 4. It does not appear that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The God-becoming Assembly not most Venerable and August as he renders it consisted only of the Bishop Presbyters and Deacons as he suggests It should seem rather that it was a Church-Assembly under the Cnnduct of the Bishop and Presbyters who were desired to send a Message to the Church of Antioch to comfort them in the Absence of their Bishop The next Paragraph confirms this Sense Write saith Ignatius to Polycarp to other Churches Ad Polyc. p. 15. that they do the same thing such as are able may send Foot-Messengers others may send Letters by thy Messengers In the same manner he speaks to the Church of Philadelphia It becomes you as the Church of God to appoint a Deacon to perform there at Antioch the Message of God He adds a little after some near Churches have sent Bishops and some have sent Presbyters and Deacons * Ad Phil. p. 45. It was the manner in those First Ages to send Epistles and Messengers in the Name of the whole Church as appears by the Epistles written by the Churches of Vienne and Lions to the Churches of Asia and Phrygia concerning the Sufferings of the Gallic Christians †Euseb Eccl. Hist V. 1. Therefore Ignatius his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to be an Assembly of the whole Church Ignatius calls the Church of Smyrna 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deo-decentissima in two places ‖ Ign. ad Smyr p. 1. p. 8. 5. Suppose this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God-becoming Assembly had consisted of the Bishop and his Presbyters it will not follow that there were a great number of Presbyters Ignatius abounds with Epithets and such as may seem if not swelling at least Superfluous He gives to the Roman Church Nine or Ten big Epithets in one breath as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. He calls his Bonds God-becoming Bonds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Ad Smyr p. 8. He Stiles the Bishop of Smyrna 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worthy of God and the Presbytery 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 becoming God As one Bishop is God-worthy so a few Presbyters may be God-becoming 6. J. O. doth not say the Church of Smyrna was a little Church it might be a large Church as many Parish-Churches are and find work enough for several Presbyters with the Bishop P. 156 157. What he saith of the Asian Angels hath been consider'd before He wonders that J. O. should say The Authorized Bibles call the Angels Ministers not Bishops J. O. added This shews the Sense of the Old Church of England agreeable to many of the Ancients such as Aretas Primosius Ambrose Gregory the Great Bede Haymo c. This he wisely over-looks P. 157 but asks What if a Man should say they expressed themselves too loosly and negligently They expressed their own Sense and that of the Ancient Church They could easily have call'd the Angels Bishops had they thought them so Our first Reformers were not such loose negligent Souls as some of those who pretend to Correct them evidence themselves to be After having spent some Pages in such Scornful Reflections as may become him but would scarce drop from a Scholar or a Gentleman especially when no Provocation is given he proceeds to an Ingenuous Confession of the weakness of this Argument for Bishops from the Asian Angels It would have been a strange Consequence he acknowledges that Angels should be expounded Bishop one that had Authority over other Ministers had not he read in Paul 's Two Epistles That Timothy had Authority over the whole Church of Ephesus and again in Ignatius P. 160. That there was a Bishop of Ephesus If these two Evidences fall him as I have proved they do this of the Asian Angels falls of it self Our Author is very angry with J. O. for saying that St. John placeth the Presbyters next the Throne of Christ and the Angels at a greater distance Rev. 5.11 Shall we therefore say the Presbyters are more worthy than the Bishops P. 161. The Inference is much more natural than the other if Angels be Bishops Thus J. O. This plain Scripture-Observation doth so move the Rector's Choler that he cannot forbear his old Railing Language If J. O. says he has managed this Argument Honestly and Sincerely I 'll henceforward renounce all pretence to those scurvie Pieces of Morality 1. He himself acknowledges that the Words may bear that Sense J. O. puts upon them that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be Govern'd of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or coupled with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so the Angels being round about the Throne and round about the Elders it follows the Elders were nearer the Throne Why doth not he disprove this Sense A Scholar should use Arguments and not Bilingsgate-Dialect Angeli ponuntur in extimo ambitu Grot. in Loc. 2. This Construction of the Words is not new their admired Grotius saith that the Angels are in the remotest place so do several others and it seems agreeable with their Office of Guarding the Church Psal 34.7 Where then is the dishonesty and insincerity of managing this Argument Is it in saying That the Inference is more natural that Presbyters are more Honourable than Bishops if Angels be Bishops Why does he not disprove this Inference J. O. did not urge this Scripture as a concluding Argument but to shew the weakness of the Argument for the Superiority of Bishops They are Angels therefore they are Superiour to Presbyters I say still J. O's Inference is much more Natural If Bishops be Angels and Angels be remoter from the Throne of Christ than Elders Elders are more Honourable than Bishops So then J. O. has managed this Argument honestly and sincerely for any thing the Rector hath said to the contrary I would wish him to consult the Honour of his Profession a little better than to perform his rash Promise of Renouncing henceforward all pretence to those scurvy Pieces of Morality as he scurvily calls them His Casuists will tell him That an immoral Promise is better broken than kept It would raise ones Stomach to see him compare Timothy
way of managing Controversies Calvin Vindicated Bishops Lordly Titles consider'd The Parallel between the Canons in Acts 15. and the English Canons Parish-Ministers have no Power of Discipline The Waldenses had no Superiour Bishops proved 1. From their Doctrine That Bishops and Presbyters are the same 2. From their own Testimony 3. The Testimony of F. Paul 4. By several Instances of Ordination by their Presbyters in England before the Reformation Of the uninterrupted Succession of Bishops P. 1 to 45. Chap. II. Whether the Jewish Church was the First Established Church The Levitical Priest-hood no Pattern for Gospel-Ministers Clemens Rom. Vindicated Whether Jesus Christ modelled His Church after the Jewish Pattern or left His Church in a State of Oligarchy as our Author saith His first Instance of Ordination from Acts 1. Consider'd 2. The Ordination of the Seven Deacons They were Ministers of Tables not of the Word and Sacraments prov'd from Scripture and Antiquity Objections Answer'd 3. His third Instance of Ordination from Acts 9.17 consider'd 4. His Fourth from Acts 13.1 2 3. This Instance of Ordination by Presbyters Vindicated The difference between Apostles and Prophets as stated by him consider'd 5. His fifth Instance from Acts 14.13 Examined 6. Acts 19.6 7. consider'd 7.1 Cor. 5.3 4 5. Vindicated 8.1 Tim. 4.14 for Ordination by Presbyters Vindicated Dr. Owen Defended The Rector unsound in the Doctrine of Justification 9.1 Pet. 5.2 Vindicated P. 45. to 99. Chap. III. The Apostle left the Government of Ephesus in the Presbyters This Establishment prov'd to be his last Divine Perpetual Acts 20. Explain'd This Government never alter'd Presbyters a Divine Remedy against Schism Superiour Bishops not the Remedy Timothy no Diocesan Bishop An unfix'd Evangelist Of the Asian Angels not so call'd from the Provincial Guardian Angels Ignatius his Bishop not Diocesan Titus no Diocesan Bishop Presbyters are Rulers P. 99. to p. 121. Chap. IV. The first Epistle to Timothy was written before Paul's Imprisonment at Rome Acknowledged by the Ancients and by the Learned Asserters of Episcopacy Bp. Hall Dr. Hammond c deny'd by the Rhemists Bp. Pearson c. Paul's Journey to Macedonia 1 Tim. 1.3 consider'd Jerom Vindicated Reasons to prove that the First Epistle to Timothy was written before Paul's first Bonds The second Epistle written in his first Bonds An Objection Answer'd Acts 20.25 Consider'd P. 121. to p. 141. Chap. V. Of Evangelists whether they were fixed Neg. Acts 21.8 consider'd Timothy and Titus unfixed Hilarius his Account of Evangelist Eusebius's Testimony Vindicated Mark no fixed Evangelist Chrysostom's Account of Evangelists agreeing with Eusebius P. 141. to p. 151. Chap. VI. Of Parish-Discipline Presbyters have Power of Government 1. J. O's first Argument for Ordination by Presbyters viz. the Identity of Bishops and Presbyters acknowledged 1 Tim. 5.17 consider'd 1 Tim. 1.3 doth not prove Timothy Bp. of Ephesus Dr. Whittaker Vindicated Ignatius's One Altar explain'd The extent of the Church of Ephesus An Objection Answer'd Rev. 5.11 Vindicated Dr. Lightfoot's Notion of Angel Vindicated 2. J. O's second Argument for Ordination by Presbyters and third Argument Vindicated Presbyters succeeded the Apostles Ignatius and Ireneus Vindicated More Testimonies to the same effect P. 151. to p. 190. ERRATA PAge 11. Marg. after 80. read 1. P. 12. M. for 1235. r. 1245. P. 14. M. for 5.30 r. 530. P. 26. M. f. P. 14. r. p. 13 14. P. 35. l. 25. r. Pope's Casualties P. 46 l. 20. f. 24. r. 26. P. 53. l. 22. f. 72. r. 73. P. 63. M. f. clerios r. clericis P. 67. l. 13. dele a. l. 15 r. resolved P. 87. l. 6. r. Sanhedrin P. 89. l. 11. f. of r. at p. 100. l. 10. f. 18. r. 28. p. 104. l. 3. r. story p. 106. l. 31. r. Presbyters p. 109. l. 38. r. Mal. 2.1.7 p. 111. l. 38. r. Diocess p. 120. l. 7. r. 2 Cor. 2.12 13. p. 122. l. 15. r. Goncession p. 140. l. 13. r. ye p. 143. l. 13. r. Cretensis p. 148. l. 3.15 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 30. p. 149. l. 15. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 151. l. 22. r. Crambe p. 153. l. 8. r. there p. 157. l. 12. r. Apostle p. 160. l. 2. f. 22. r. 2.2 l. ult r. an p. 172. l. 36. f. dot r. not p. 175. l. 8. r. Conduct A Defence of Scripture-Ordination c. CHAP. I. The Dissenters Justified in their Way of Managing Controversies Calvin Vindicated Bishops Lordly Titles Considered The Parallel between the Canons in Acts 15. and the English Canons Parish-Ministers have no power of Discipline The Waldenses had no Superiour Bishops prov'd 1. From their Doctrine 2. From their own Testimony 3. From F. Paul's Testimony 4. By several Instances of Ordination by their Presbyters in England before the Reformation Of the uninterrupted succession of Bishops BEFORE he enters upon his Subject he desires his common Reader to observe the unfair way the Dissenters have in managing Controversies Pref. p. 2. 1. Do they pick up imperfect Notes of Sermons Preached a Year or two before and take upon them to Confute them when the Authors are dead and cannot Vindicate themselves This were a little unfair but he knows who did so when he Preached his Sermon of Consecration in Answer to a Sermon of Mr. Baldwin under the Fictitious Name of Calvin as I am told because forsooth Calvus is Bald and Vin is Wine and so you have the English of Calvin que Bald-wine Doubtless so Learned an Etymologist can give a Reason why the odd Epithet of Bald is attributed to Wine I am apt to think Calvin himself as Learned as he was never thought of this rare Etymon of his Name But to return to our Subject 2. Do the Dissenters use to lodge their Manuscripts in some Friend's hand with a charge that none shall see them except they undertake to Answer them and promise to return them the same Day This is an unfair way of managing Controversies and it is much more unfair for a Man to triumph that a Manuscript clog'd with inch unreasonable Conditions is not Answer'd The Rector can Name the unfair Man that hath thus managed the Controversie of the Consecration-Sermon mention'd before 3. Or do the Dissenters pretend to Answer Books and leave the greatest part of them unanswered He knows who does so also and Insinuates in his Title Page as if he had Answered the Whole when indeed deed it is far otherwise This is an unfair way of managing Controversies which somebody is guilty of But let 's hear how he proves his Charge I. In most of their Books be the Argument what it will Pref. they represent us as Arminians saith he Persons that have a sore place complain they are hurt if one do but touch them This Charge of Arminianism is either true or false if true confess it and give glory to God if false disprove it I doubt the Rector cannot acquit himself whatever others do for
judg'd by the Nobles They put us in a worse Condition say the Confederate Nobles then God would have the Pagans to be in when he said Render to Caesar the things that are Caesars and to God the things that are Gods We Decree and Enact that from henceforth no Clerk or Lay-Man bring any Cause before the Ordinary or his Delegate except it be that of Heresie Matrimony or Usury That so our Jurisdiction being revived and that they who are enrich'd by our Impoverishment may be reduced to the State of the Primitive Church They conclude in the Words of the Emperor's Letter It was always our Intention to oblige the Clergy of every Order especially the greatest to continue the same in the Faith that they were in the Primitive Church leading an Apostolical Life M. West ad An. 1247. p. 217 218. and imitating the Humility of the Lord Jesus The Civil Dominion of the Clergy was one of the main Grievances of the Bohemians which they would have redress'd in the Council of Basil Fox's Acts and Mon. ad An. 1438. Their Delegates Disputed fifty Days upon this and three other Articles in the Council The Lordly Titles and Dominion of the Clergy were very offensive to several Confessors and Martyrs in this Kingdom before the Reformation That eminent Light of his Age Jo. Wickliff affirm'd Non stat purè Clericum absque Mortali peccato civiliter dominari that it was a Mortal Sin for a Clergy-Man to exercise Civil Dominion My Lord Cobham calls the Possessions and Lordships of Bishops the Venom of the Church Swinderby Wals Hist p. 208. a learned Confessor and Martyr as Mr. Fox thinks hath these Words If Men speaken of worldly Power and Lordships Fox ad Ann. Do. 1413. and Worships with other Vices that reignen therein what Priest that desires and has most hereof in what Degree soever he be he is most Antichrist of all the Priests that ben on Earth John Purvey Fox ad A. D. 1390. a Learned Writer against Popery whom Thomas Walden calls the Library of Lollards and Gloser upon Wickliff saith It is a great Abomination that Bishops Monks and other Prelates Ibid. p. 5.30 Edit 1576. be so great Lords in this World whereas Christ with his Apostles and Disciples never took upon then secular Dominion He adds That all Christians ought to the utmost of their Power and Strength to swear that they will reduce such shavelings to the Humility and Poverty of Christ and his Apostles William Tindal that famous Instrument of Reformation who was burnt in Flanders by the Instigation of the English Monks because he had translated the Scriptures to the English Tongue writes That it was a shame of all shames and a monstrous thing that Bishops should deal in Civil Causes See his Works p. 124. and in p. 140. What Names have they My Lord Bishop my Lord Arch-Bishop if it please your Lordship if it please your Grace The brightness of this Truth hath shined upon some Doctors of the Roman Church in the darkest Times Ocham wrote against the temporal Dominion of the Pope and Prelates Gen. 45. ad An. Dom. 1338. Ad nihilum deducens potestatem Papae Praelatorum in temporali Dominio Acts and Mon. p. 667. as Nauclerus tells us One of the Cardinals in the Council of Basil in a warm Speech for Amedeus Duke of Savoy Candidate for the Popedom hath these Words I have often consented unto their Opinion which said it was expedient that the Temporal Dominions should be divided from the Ecclesiastical Estate For I did think that the Priests should thereby be made more apt to the Divine Ministry The Roman Pagan Priests medled not in Civil Affairs because if they had they must of Necessity either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neglect the Worship of the Gods or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prejudice the Citizens by omitting the Duties owing to the one or the other which would often interfere Plut. Quest Rom. ult The very Light of Nature taught the Heathen that the Service of the Gods and Attendance upon secular Imployments were inconsistent For this Reason the Apostle forbids the Ministers of Jesus Christ especially Bishops To entangle themselves with the Affairs of this Life 2 Tim. 2.3 4. I will conclude this Head with a Passage or two out of Mouns Jurieu's Pastoral Letters to the persecuted French Protestants In his first Pastoral Letter Past Let. 1. p. 4 5. he thus animadverts upon The Pastoral Letter of my Lord the Bishop of Meaux These Gentlemen are well advanc'd since the Authors and Founders of Christianity who call'd themselves plainly by their own Names without any other Title than that of Servants of Jesus Christ and Apostles of our Lord. My Lord's St. Peter and St. Paul had forgotten to set the Character of their Grandeur on the Front of their Pastoral Letters or Epistles 'T is not very Edifying to see the marks of Pride and worldly Vanity on the front of a Pastoral Letter He adds a little after Do not suffer your selves to be abused by those that tell you that in some Protestants States the Bishops retain the same Honours The Bishops of England have this to say for themselves that they are Peers of the Realm to which State and Condition the Name and Title of my Lord doth appertain and belong But besides I am perswaded that the wiser of these Gentlemen will willingly sacrifice these Titles which do not suff ciently bespeak the Humility of a Minister of Jesus Christ to a general Reformation in the Church when it shall be receiv'd I hope by this Time the Reader is convinced how impertinently Mr. G. Appeals to the Quakers Pref. p. 4. whom he calls indifferent Persons and honest in this Case because they have quarrell'd not at the Title of Lord only but at that of Master also Jesus Christ and his Apostles the General Council of Chalcedon the Fathers Princes Confessors and Doctors here witnessing against the Lordly Titles and Dominion of Bishops were no Quakers J. O. will not contend for the Title of Master which Mr. G. in Conformity to his indifferent Quaker doth not think fit to give him in his whole Book 3. A third Way saith the Rector is to accuse us of symbolizing with Papists p. 5. I cou'd wish there were no occasion for this Charge Our Disagreement with the Church of England is in those things wherein she agrees with that of Rome and in which both of them disagree with the Practise of the Apostles and the Reformed Churches abroad He tells us out of Euseb Lib. 1. it should have been Lib. 2. c. 16. That Mark constituted Churches in Alexandria that so great a Multitude both of Men and Women there embraced the Christian Faith c. These Churches Mark govern'd and after him Bishop Anianus as is shew'd in these Papers This Quotation he the rather produces because it has been over-look'd of late This
does he mean that some of them have strong presumptions others have moral assurance of the Succession Or rather that their moral assurance is no more than a strong presumption and so the meaning is they strongly presume they are Ministers but cannot be certain upon this Principle This is but very cold comfort to one who labours under Fears and Temptations about his acceptance with God in the Exercise of his Ministry The inextricable difficulties about the Succession which have puzzled the most Learned and diligent Inquirers may increase but can have no tendency to remove his Doubts The Waldenses prov'd their Call to the Ministry by the Success Act Mon. p. 234. and not by the Suecession of it as we noted before and instead of perplexing their Heads with an uninterrupted Succession they asserted this Position Such as hear or obey the word of God and have a right Faith are the right Church of Christ and to this Church the Keys of the Church are given to drive away Wolves and to institute true Pastors Nor are they singular in this Principle it is asserted by the Learned Defenders of the Reformation in their Discourses against the Jesuits the stiff Maintainers of this Succession and they have demonstrated That the Being of the Christian Church cannot depend upon this Succession and that it hath been interrupted again and again There may be a sort of Succession without a true Church as in the Romish false Church there may be a true Church without a Succession as the Foreign Reformed Churches Eccl. Polit. Lib. VII p. 37 38. Mr. Hooker affirms the whole Church visible the true original Subject of all Power and thence infers that a continued Succession of Bishops is not necessary to Ordination This Strongly Presumptuous Gentleman should have answered J. O's Reasons against this Succession before he had talk'd of his moral assurance concerning it But some people are never more sure than when they are furthest from Truth Thus I have follow'd him through his tedious Preface let not the Reader blame me for want of Method in some places because I follow the Author in his Digressions CHAP. II. The Jewish Church not the first established Church The Levitical Priesthood no Pattern for Gospel Ministers Clemens Romanus Vindicated Whether Jesus Christ modell'd his Church after the Jewish Pattern or left it in a State of Oligarchy as our Author saith His 1. instance of Ordination from Acts 1. consider'd 2. The Ordination of the seven Deacons They were Ministers of Tables not of the Word and Sacraments Prov'd from Scripture and Antiquity Objections answer'd 3. His third instance of Ordination from Act. 9.17 consider'd 4. His fourth from Acts 13.1 2 3. This instance of Ordination by Presbyters vindicated His account of Apostles and Prophets examin'd 5. His instance from Acts 14.13 examin'd 6. Acts 19.6 7. consider'd 7. 1 Cor. 5.3 4 5. vindicated 8. 1 Tim. 4.14 For Ordination by Presbyters vindicated Dr. Owen defended The Rector unsound in the Doctrine of Justification 9. 1 Pet. 5.2 vindicated HE takes a great deal of pains to prove that the Apostles were Superiour to Presbyters which no Body ever deny'd This is the chief Scope of the first Chapter of his Book in which he hath furnished us with some rare Notions of Church Government He tells us P. 1. that the Church of the Jews was the first established Church in the World that we know of Had God no Church in the World for about 24.50 Years till the Law was given upon Mount Sinai Were there no worshipping Congregations no Divine Laws of Worship in the World before Moses's Time We read of Sacrifices and Invocation on the Name of the Lord Gen. 4.3 4 24. And were there no Assemblies for those Acts of Worship We read of the Sons of God as distinct from the Daughters of Men and that the mixture of the professedly Holy Seed of Seth with the prophane Gainites sill'd the World with Wickedness Gen. 6. The degeneracy of the Sons of God the visible Church of God at that Time caus'd the Flood He that can believe that God had no Church before the Flood may also believe there never was a Flood Did Noah the Father of the new World who had immediate Rcvelation from God as most of the Patriarchs had establish no Church among his numerous Posterity Was God indifferent whether he would have a Church Or was Noah unfaithful in transmitting the Divine Establishment to his Off-spring It is true they soon degenerated Gen. 11. but that 's an Argument they had been a Covenant-People Was there no Church establish'd in Abrabam's numerous and princely Family Gen. 14.14 23.6 He erected Altars for Sacrifice and call'd upon the Lord whereever he came God renew'd his Covenant with him and admitted his Infant Seed by Circumcision into a visible Church-membership whereby they were distinguished from the rest of the World Did righteous Melchizedeck King of Salem who was Priest of the most High God as the Patriarchs generally were take no care to establish a Church among his Subjects I hope one may lawfully doubt this Gentleman's Notions of Church-Government who thus blunders about the very existence of a Church But continues he P 1. The Jewish Church was govern'd by a High-Priest Inferior Priests and Levites 1. I begin now to suspect the Reason why he would have no establish'd Church before the Jewish he does not read of any subordinate Priests and Levites that were subject to the Patriarchal Priests He seems to be content that God should have no Church in the World for almost 2500 Years rather than want a Model for his Hierarchy consisting of Bishops Priests and Deacons This is agreeable enough to his Hypothesis that Diocesan Bishops are essential to a Church 2. The High-Priest Priests and Levites are not the Model for Gospel Churches for we read of no Institution of Bishops Priests and Deacons in the New Testament We find Bishops and Deacons there Phil. 1.1 but the Scripture-Bishop is the same with the Scripture-Presbyter 3. The Jewish High-Priest was an eminent Type of Jesus Christ the High-Priest of our Profession He is one as the Jewish High-Priest was and in this respect we follow the Jewish Typical President Wo are under Jesus Christ our only Chief-Priest who hath appointed Presbyters and Deacons as under Officers in the Christian Church 4. This is the great Argument of the Papists for the Pope's Supremacy the Jews had one Chief-Priest therefore the Christians must have one Chief-Bishop So Bellarmine Argues De Rom. Pontif. I. 9. It is unhappy that the Arguments for Diocesan Episcopacy equally serve the Papacy The Fathers especially Clemens Romanus saith the Rector seems to make this a President for the Government of Christian Churches by a Bishop Presbyters and Deacons Ibid. The first answering the High Priest the second the Inferiour Priests and the third the Levites Either the Rector has never read Clemens Romanus or
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
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
4. No reason can be given why this Government of the Church of Ephesus should be afterwards chang'd The Rector thinks it was done as a Remedy against the Schisms p. 47. But the Establishment of the Presbytery in Ephesus was for a Remedy against Schisms as appears Acts 20.28 29 30. After my departure grievous wolves shall enter in among you not sparing the flock and of your selves shall men arise This he mentions as a reason why the Elders of Ephesus should oversee the Flock v. 28 31. This Remedy was appointed by the Wisdom of the Holy Ghost which cannot Err in Judgment He knows how to provide apt and effectual Remedies He is in one Mind and does not appoint that to day which he repents of to morrow His Provisions are not meerly prudential like those of Men's devising to whom future Events are wrapt up in obscurity and therefore upon tryal of their aptness to the ends for which they were design'd change their thoughts concerning them and take new measures It is not so with the All-wise God He sees the End in the beginning and Effects in their Causes and with Him is no variableness nor shadow of turning Now let 's hear what the Rector can say for the Change of this Government by Presbyters settled in the Church of Ephesus He Promises to Treat of three Things 1. Of the Plantation and Government of the Church of Ephesus by Paul so long as he was in a condition to manage the Affairs of the Church 2. He 'll shew the last Orders he took about the Government of this Church of Ephesus in his absence 3. He 'll give us the glory of it unto the Writing of Ignatius 's Epistles As to the first we agree with him that the Presbyters of Ephesus were Subject to Paul and good reason for it for he was an Apostle infallibly guided by the Holy Ghost He observes two Things from Acts 20.28.1 That the Apostle committed the Government of this Church in his absence unto these Presbyters or Bishops for I 'll suppose at present that the Title and Power of Bishops belong'd to them 1. Here 's a plain acknowledgment of our Hypothesis That the Government of the Ephesian Church was devolv'd upon the Presbyters there but he insinuates as if this was only for a time i. e. during his absence whereas the Apostle intended to see their Faces no more so that his Absence was to be perpetual as to his present Intention at least and consequently the Power committed to these Presbyters was perpetual 2 He seems loath to call them Bishops but is so kind as to suppose it at present though the Holy Ghost expresly calls them so and made them so Acts 20.28 Feed the stock over which the Holy Ghost made you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bishops 2dly He observes from this Scripture p. 47. That Paul certainly fore-saw that Schisms would arise among them He did so and provided a Remedy against them by committing the Government there to the Presbyters If Diocesan Episcopacy had been the Remedy how comes the Apostle not to mention it at this time He makes mention of the Disease v. 29. as he confesseth and why not of the Remedy also neither here nor in the Epistle to the Ephesians which he observes was written to give a check to their Schisms chap. 4. That Epistle and Chapter mentions the several degrees of Ministers in Christ's Church chap. 4. v. 11. but not a word of a Bishop as the Center of Vnity in the whole Epistle Nor does he require one ordinary Minister to obey another either in this Epistle or that to the Corinthians who were pester'd with Schisms also as he takes notice If Bishops had been the Remedy the Apostle would not have omitted mentioning them having such proper occasion given him and writing designedly to them upon that Subject We would reckon him but a sorry Physician that would prescribe several Remedies for a Distemper and omit the onely proper Remedy Such a Spiritual Physician the Rector makes the Apostle to be He says he foresaw the Schisms of the Ephesians wrote an Epistle to unite them p. 47. and has a warm Discouase about Vnity Chap. 4. And wrote another to the Corinthians to cure their Divisions But has not so much as touch'd upon his proper Remedy of Diocesan Bishops There is a like warm Exhortation to Unity Phil. 2.1 2. and yet that Church was Governed by Bishops and Deacons Phil. 1.1 and not by one Superiour Bishop 2. The Second thing he promis'd was to tell us P. 48. The Order he took afterwards about the Government of the Church of Ephesus which was this The Apostle being set at liberty and returning back from Italy to the East and being now old Phil. v. 9. and finding that Factions and Divisions every where increas'd and prevail'd Constituted Timothy Bishop of Ephesus as doubtless he did the same in all other places 1 Tim. 1.3 1. He takes it for granted the Epistle to Timothy was written after Paul's Imprisonment at Rome which I deny We shall hear his Proofs in the next Chapter which we will there consider If he be mistaken in this Point of Chronology as I shall prove he is then all his Reasonings from this Epistle fall to the ground 2. There were Factions and Divisions in the Churches long before as he himself confesseth and as is apparent from 1 Cor. 3. Why had not the Apostle provided this Remedy sooner to have prevented the increase and prevalence of them A Distemper is easier prevented than cured If Divisions increased under the Government of the Apostles was the new Order of Bishops like to put a stop to them Why is this then assign'd as the Reason of the Institution 3. 1 Tim. 1.3 Does not say that Paul Constituted him Bishop of Ephesus It is agreed by the Ancients that St. John the Apostle was at Ephesus and resided there for a considerable time after St. Paul's departure thence and after the Writing of the First Epistle to Timothy Euse Hist Eccl. III. 17. al. 18. Iren. adv Haer. III. 3 Hierom. Catal. Scrip. Eccl. Eusebius upon the Testimony of Irenaeus and Clemens Alexandrinus affirms that he return'd to Ephesus after he was releas'd from his Banishment at Patmos and lived there and among the other Asian Churches until Trajan's Days His ordinary Residence was at Ephesus as Eusebius and Clemens c. affirm If St. John kept his Residence at Ephesus and ruled that Church as he did other Churches of Asia by his Apostolical Power Timothy could not be the Supreme Ruler of the Church of Ephesus Where an Apostle was Present and Resident to Govern his Superiour Authority Suspended all Episcopal Jurisdiction so that according to the Rector's own Principle there was no need of a Bishop while an Apostle could Oversee the Church 4. He gives not the least Proof that Paul made Bishops in all other Places Doubtless it was so saith he you must take
of him Phil. 2.23 As he was aged he lived in constant expectations of Death as he was a Prisoner in danger of being made a Sacrifice he could not but think his dissolution was approaching 2 Cor. 5.2 3 4. Acts 20.23 Being stricken in Years and wasted with indefatigable Labours and hard Sufferings and in Expectation of the Fiery Tryal he might well say he had finished his course 2 Tim. 4.7 But yet he did not expect to dye very suddenly for he sends a Letter from Rome to Timothy at or near Ephesus to desire him to come to him before Winter 2 Tim. 4.21 It wou'd require a considerable time to send a Letter from Rome to Ephesus and for Timothy to return from Ephesus to Rome and to take Mark with him who it should seem was at Corinth all this could not be done under three or four Months and perhaps a longer time considering the several Winds that were necessary for such a Voyage Had Paul been under a Sentence of Death at this time he could not have made an appointment for Timothy to come unto him at a distant time Prisoners in constant Expectations of Death do not use to make appointments for a remote Time to come Thus we have Vindicated the Ancient and Received Opinion That the First Epistle to Timothy was Written before Paul's Imprisonment at Rome and have also proved that the Second Epistle to him was Written in his First Bonds and therefore the Journey to Macedonia mention'd in 1 Tim. 1.3 must be that in Acts 20.1 2. Our Argument then holds good That Timothy was no Bishop of Ephesus because he was no Bishop there when the First Epistle was Written to him for Paul commits the whole Government of the Church of Ephesus unto the Presbyters of it after the Writing of that Epistle and at a time when Timothy was present or not far off Acts 20.4.17 18 28. And when the Apostle knew he should never see their faces more Acts 20.25 To this last Scripture the Rector opposeth two Things 1. He Corrects the Translation and saith it should be rendred I know that ye shall no more see my face all of you P. 107. 't is in no wise probable that all of them saw his face any more Death and other Casualties would doubtless hinder it The Elders to whom he spake those Words we may presume understood Paul's meaning a little better than the Rector They all wept sore and sorrow'd most of all for the Words which he spake that they should see his Face no more Acts 20.37 38. The Words All of you are here omitted which spoils the Parson's gloss It cannot be imagin'd they wou'd all have wept so passionately had they expected to have seen him again It 's Pity but our Critical Author had been there to explain Paul's Words and to mitigate their ill grounded sorrow by telling them they shou'd see his Face again tho perhaps some of them might Dye before he came again But he himself is sensible of the impertinency of this new Criticism and therefore adds that he will not insist on it 2. When Paul saith P. 108. he knew they shou'd see his Face no more 't is to be understood of a conjectural Knowledge only as he saith 1. It is enough to confirm our Argument that he thought he shou'd see their Faces no more 't is undeniable he had no Hopes of seeing them again and wou'd not be wanting to settle the Government of this Church at this Time And it is as undeniable he settled the Government in the Presbyters and not in a Diocesan Bishop Acts 20.17 28. The Assertors of Episcopacy and among others Mr. G. saith That the Apostles settled the Government by Bishops when they were leaving the Churches and could not oversee them any longer This was the Case here The Apostle is leaving the Church of Ephesus without any thoughts of seeing it again and at this Time commits the Government of the Church to the Presbyters Nor was this Constitution Temporary or Prudential but Divine Acts 20.17 28. It was an appointment of the Holy Ghost Take heed to your selves and the stock saith the Apostle over which the Holy Ghost made you Bishops to feed the Church of God but of this we have spoken before 2. Paul doth not use to express himself so positively when he speaks conjecturally It wou'd look like rashness if not worse in any of us to say positively I know I shall never see such a Place or People and afterwards to excuse it by saying it was only a conjectural Knowledge The Holy Apostle did not use Lightness in his Speech 2 Cor. 1.17 18. he saith in Acts 20.29 I know that grievous Wolves shall enter in among you Was this also a conjectural Knowledge If this was a certain Knowledge as it is evident by the Event it was why shou'd we not understand ver 25. of a certain Knowledge 3. In the Form of Ordaining Priests the Words are thus rendred And now behold I am sure that henceforth yea all through whom I have gone Preaching the Kingdom of God shall see my Face no more * Form of Ordaining Pr. Lond. Edit for Bl. Pawlet 1684. 4. It has not been yet proved that Paul was at Ephesus after this Time One wou'd expect a very clear Proof that he was afterwards there from those that dare Charge the Apostle with rashness in his Expressions All the Proof we have is but a qualified Promise of visiting Macedonia and Coloss again Phil. 2.24 Philem. 22. 1. But what is this to Ephesus Here is not a Promise of seeing the Church of Ephesus again It will be said it is likely he did I say it is more likely he did not because he himself said he knew he shou'd never see them again 2. He doth not positively Promise to see Macedonia and Coloss again Phil. 2.24 Philem. 22. I trust c. Here he speaks more doubtfully and not so positively as in Acts 20.25 I know c. This Gentlemans way of arguing is very singular when the Apostle speaks doubtfully I trust he is sure he performed But when he speaks positively I know he is sure he was mistaken He expounds his Conjectural Expressions for Absolute and his Absolute Expressions for Conjectural I overlook his confident Triumphs and weak Reflections with which he stuffs the concluding Pages of this Chapter as having nothing of Argument in them and therefore not worthy my Notice I will follow him to his next Chapter which Treats CHAP. V. Of Evangelists Whether they were fixed Neg. Acts 21.8 considered Timothy and Titus unfixed Hilarius his account of Evangelists Eusebius's Testimony vindicated Mark no fixed Evangelists Chrysostom's account of Evangelists agreeing with Eusebius THis Species of Church Officers saith he P. 113. is spoken of but thrice in the Holy Scriptures Acts 21.8 Eph. 4.11 2 Tim. 4.5 The Office and Work are spoken of in many Places but the Name only in three Places It is
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