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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A53662	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.	Owen, James, 1654-1706.	1697 (1697)	Wing O710; ESTC R9488	123,295	224

Teachers or ordinary Presbyters who were included in the Command of separating Paul and Barnabas for the Apostleship of the Gentiles This Ordination which was in favour of the Gentile World was intended for a President to the Gentile Churches in after Ages as Learned Dr. Lightfoot observes * Vol 1. p. 289. This Instance of Ordination by Presbyters remains firm and unshaken and all that Mr. G. hath said against it serves only to discover the Strength of it He undertakes to shew the difference between Apostles and Prophets but not a Word of difference between the Prophets and the Teachers that would have discovered the Fallacy of his Reasonings He saith Apostles and Prophets had an extraordinary Assistance of the Spirit of God P. 10 11. yet with this difference The Authority of the Apostles was fixt and habitual their Character indelible and their Office perpetual I expected he would have said an infallible Assistance but it may be he intended that by extraordinary though the following Words are a little inconsistent and divest the Apostles of the extraordinary Assistance of the Spirit except in some cases The Apostles saith he for the most part P. 11. acted as it were according to their own discretion What without the Conduct of the Spirit The Rector should have had the discretion to have conceal'd so dangerous a Position which strikes at the Foundations of our Faith This Principle naturally leads to Deism and Irreligion But worse follows I suppose saith he in Matters of Importance and in Doctrines Essential guided by the Spirit I hope he does not mean as he speaks Does he but. Suppose they were guided by the Spirit Admit he means by supposing his taking it for granted then the meaning is They were guided by the Spirit only in two Cases 1. In Matters of Importance i. e. in Practicals if I underftand him Ibid. We conceive all the Rules the holy Apostles left its about the agenda of Religion were given by Inspiration and that all the practical Duties they recommend to us are Matters of Importance to us they are so what they are to this Gentleman he knows best 2. He supposes they were guided by the Spirit in Doctrines Essential 1. It 's well he ascribes any of their Doctrines to the Holy Spirit of God but why not all as well as some The Spirit was promis'd them to guide them into all Truth John 16.13 Jesus Christ saith The Spirit should guide them into all Truth No saith Mr. G. the Spirit guided them in Doctrines Essential only Christ saith The Holy Ghost shall teach you all things John 14.26 Mr. G. saith Not all things but Matters of Importance and Doctrines Essential only Doubtless the Lord Jesus was as good as his Word and gave the Infallible Assistance of his Spirit to the Blessed Apostles in all Points of Faith and Practice they recommend to us though Mr. G. doth not believe it His Vnbelief cannot make the Faith of God without effect let God be true and every man a liar Rom. 3.3.4 2. According to his n retched supposition the holy Apostles might be mistaken in Doctrines not Essential for they had not the Assistances of the Spirit as he suggests And if they might be mistaken who knows but they were mistaken and might obtrude Errors instead of Truth upon the World And if so how can it be prov'd to be our Duty to believe those Doctrines not Essential But thanks be to God we have a sure word of promise and consequently a sure rule of Faith and Practice whatever the Rector insinuates to the contrary in favour of Atheistical Spirits 3. The Learned are not agreed about the Number of Doctrines Essential those are Doctrines Essential to Christianity with some that are but Integrals if I may so say with others All Protestants are agreed that Essential Doctrines are but few so that most of the Doctrines of Christianity are but discretionary Opinions and no Dictates of the Holy Ghost with this Man Tell it not in Gath lest the uncircumcised rejoice 4. Admit the Creed call'd the Apostles be a Summary of Essential Doctrines it does not expresly assert the Divinity of Christ and of the Holy Ghost and therefore the Socinians can freely Subscribe it Will the Rector say the Divinity of Christ and the Personality of the Holy Ghost are Doctrines not Essential and consequently not delivered by the Spirit of God 5. Is the Superiority of Bishops an Essential Doctrine If it be they are no Christians who do not believe it for they reject an Essential Doctrine of Christianity But no Sober Protestant will affirm it for this were to damn all the Foreign Reformed Churches who believe it not If it be no Essential Doctrine as certainly it is not we are left to our liberty whether we will believe it or not for the Apostles were not guided by the Spirit in delivering it according to Mr. G's Hypothesis He proceeds to describe the Prophets Their Power saith he was not constant they spake only as the Spirit mov'd P. 11. which if he ceas'd to do they were no long●r Prophets Thus the Teachers at Antioch ordinary Ministers and under the Apostles yet being moved by the Holy Ghost became Prophets and Ordained Barnabas and Saul Here he mistakes also 1. In making the Prophets to be only such while they were actually Inspired There were Prophets by Office and they are so called when the Spirit of Prophecy did not actually move them 2 Kings 3.11 15. 1 Cor. 14.29 32. Their Power was constant though the Exercise of it was not so Nathan is call'd a Prophet when the Spirit of Prophecy was not actually upon him 2 Sam. 7.2 3. 2. All Inspirations by the Holy Ghost do not make a Prophet Balaam and Caiaphas were Inspired but no Divine Prophets Ananias was mov'd by the Holy Ghost to lay his Hands on Paul for recovering of his sight but it does not appear that he was a Prophet he is no where so call'd God's speaking to him in a Vision doth not make him a Prophet as Mr. G. fancies for so he did to Cornelius who was so far from being a Prophet that at that time he was not a Christian Acts 10.3 4. Admit the Ordinary Ministers at Antioch were inwardly mov'd by the Holy Ghost to Ordain Paul and Barnabas which is not said in the Text that doth not make them Prophets For Luke distinguisheth between the Prophets and the Teachers though Mr. G. designedly confounds them Nor doth a particular direction of the Holy Ghost constitute Prophets as appears in Ananias a Disciple and it may be a Teacher and in Cornelius neither Disciple nor Teacher 3. He calls the Teachers at Antioch Ordinary Ministers and yet saith they were Prophets that is extraordinary Ministers for himself owns Prophets to be extraordinary Officers One would think if they were ordinary Ministers they were not extraordinary If extraordinary they were not ordinary I leave it to

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

the Apostles must be presum'd to have done the same 1. If the Apostle did not appoint one Presbyter as Supreme to preside over the rest and to Succeed him in the Government of the Presbyters the Government by his own Confession must lodge in the Presbyters of the Churches in Parity 2. Timothy and Titus were not ordinary Presbyters but extraordinary Officers that is Evangelists and as such were Superiour to Presbyters as Apostles and Prophets were There is not the least hint in the Epistles to Timothy and Titus that they were Ordain'd to be the Apostles Successors in Ephesus and Crete 3. The Apostle did commit the Government of the Church of Ephesus in his absence to the Presbytery in a Parity Acts 20.17 18. and that when he was taking his last leave of them without thoughts of seeing them any more v. 25. This was the proper Season for him to provide a sirgle Person to Succeed him in the Presidency over the Presbyters of Ephesus had such a Presidency been of necessary and perpetual continuance in the Church It is but rational to affirm That when the Apostles took their final leave of any Church then was the proper time to take care of it's future Government It is not to be imagin'd that the Holy Apostles wou'd be wanting in their Duty towards the Churches in such a Conjuncture as this They were Faithful Stewards of God's House and gave the necessary Rules for its future Government and Conservation accordingly the Apostle is very particular and express in giving Directions about the Government of the Church of Ephesus after his departure He sends for the Elders of Ephesus Preaches his Farewel Sermon to them Asts 20.17 36. In all which there is not one word of setting a single Person over them but the whole Government of the Church is committed to them in a State of Parity And least any shou'd think this was a prudential Constitution he tells them this Power was consign'd to them by the Holy Ghost who made them Bishops to Feed or Rule the Church of God v. 28. The Elders to whom the Government of the Church of Ephesus was thus committed by the Holy Ghost took their solemn and final leave of Paul with many Tears sorrowing most of all for the words which he spake that they shou'd see his face no more ver 38. Whether he did return again is not material at all it 's evident he thought he should not and the Elders of Ephesus thought so also There is no one Presbytery of which the Apostle took such a Solemn leave as he did of this and there is no doubt if it had been the mind of God that a single Person should be set over them but the Apostle would have mention'd it at this time He tells them in his Charge to them That he shunned not to declare to them the whole Counsel of God Acts 20.27 and immediately adds v. 28. That the Holy Ghost made them Bishops of that Flock this therefore is part of the Council of God That the Church be Govern'd by the Elders in Parity If the Superiority of Bishops had been any part of the Council of God the Apostle would not have with-held it from the Presbyters of Ephesus at this time They that affirm That the Government of this Church was afterwards chang'd must bring as clear Proof for it as we do for this Establishment It is very plain and incontestable that the Apostle left the Government of the Church of Ephesus in the Presbyters of that Church when he took his final leave of them And is it as plain that the First Epistle to Timothy upon which his Episcopacy is Founded was written after this Settlement of a Governing Presbytery which most Ancient and Modern Chronologers except Bishop Pearson and two or three others affirm to be written before It is very evident that the Holy Ghost appoints the Presbyters of Ephesus the sole Bishops of the Church when Paul bid them a final Farewel And is it as evident that an Evangelist as Timothy was may be degraded from an extraordinary unfixed Officer to an ordinary fixed Pastor In this Establishment of Presbytery without a Superiour Bishop it is observable that 1. It is an Apostolical Divine Establishment the Apostle was guided by the Holy Ghost in his determination v. 28. 2. It was the last Establishment which he intended to make in that Church for he had no thoughts of seeing them again 3. It was intended for a perpetual Establishment not only in the Church of Ephesus but in all other Churches Mr. G. allows the Government of this Church to be a Plat-form for other Churches p. 45. That it was Perpetual appears 1. Because the Apostle gave them his last Thoughts which are the same with his dying Thoughts for he positively tells them He shou'd see their Faces no more 2. Here is not one Circumstance in the whole Context that makes for a Temporary Establishment If any say it was Temporary he ought to prove it We may with much better Reason affirm That the appointing of Timothy an Evangelist to settle some things in Ephesus in Paul's absence was Temporary 3. Paul doth not give the least hint in his whole Discourse with the Ephesian Elders of any Bishop he had set over them or that he intended to set one hereafter It 's certain Paul must needs know what sort of Government God would have settled in his Church after his departure We cannot imagine that he was ignorant of the Pattern of God's House The extraordinary Gifts of the Spirit were not given them in vain it was to lead them into all Truth Now if the Apostle knew of this pretended future Establishment of Episcopacy how comes he not to acquaint the Presbyters with it He shou'd have told them how they were to Govern the Church in Subordination to their Bishop present or future But not a word of all this in his whole Discourse A certain evidence that it was the Apostle's mind and the mind of the Holy Ghost that the Presbyters shou'd Govern the Church in common Timothy was now present or not far off Acts 20.4 6. Why had not the Apostle recommended the Presbyters to his charge They wanted a present Bishop according to Mr. G's Hypothesis for the Apostle was taking his final leave of them What shou'd hinder his being set over them His Years He was but Young when the first Epistle was written which supposes him Bishop of Ephesus 1 Tim. 4.12 There were Prophecies concerning him 1 Tim. 1.18 He had been Ordain'd by Prophecy 1 Tim. 4.14 And was there no Prophecy of his being future Bishop of Ephesus If there was how comes the Apostle to suppress it in this necessary Juncture when it so greatly concern'd the Ephesian Elders to know how the Church of Ephesus was to be Govern'd after the Apostle's departure Would not the Elders of Ephesus acquiesce in this determination of the Apostle as his last and unalterable Settlement

207 Parishes in Crete which divided between twenty five Bishops there falls but Eight Parishes to the share of each Bishop and an over-plus of 7 25 Parts How different were these from Modern Bishopricks A Bishop may better Over-see Eight or Nine Parishes than Eight or Nine Scores of Parishes J. O. Proved that the Church of Ephesus consisted of no more Members than could ordinarily meet in one place because that Church had but one Altar at which the whole Congregation ordinarily Receiv'd the Lord's Supper in Ignatius his time Mr. G. Answers That Ignatius's one Altar signifies not one Numerical P. 143. but one Specifical Altar Then Ignatius's one Bishop must signifie not one Numerical but one Specifical Bishop He thinks there was more than one Numerical Altar because after the Words Alledged by J. O. Ignatius goes on thus Ibid. Let that Eucharist be accounted good and firm which is Celebrated under the Bishop or which he consents to Vnder the Bishop is plainly in his presence and not under his Authority as he explains it as being opposed to his Consent in his absence His consenting that the Presbyters might Administer in his absence doth not prove more than one Altar The Parson of one Parish which hath but one Altar may consent that his Curates may Administer the Eucharist He further proves there were many Altars under Ignatius his Bishop from that Passage Where-ever the Bishop appears there let the People be even as where Jesus Christ is not appears as he falsly renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is the Catholick Church Nothing could have been produced more impertinently than this Passage which shews that the Multitude must be where the Bishop was or appear'd his Appearance must be understood of his personal visible Appearance To talk of an Invisible Appearance is ridiculous And yet you must understand it so saith our Author It is not to be understood of his Person but Authority saith he even as Jesus Christ is with the Catholick Church not in his Person but in his Spiritual Power 1. This is worse and worse Ignatius did not say Where Christ appears as he to serve a Design falsly renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but where Jesus Christ is Ignatius knew Jesus Christ to be Invisible on Earth since his Ascension and that a Bishop was visible and therefore saith where the Bishop appears 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and where Christ is 2. To deny Christ to be personally present with his Church is to deny him to be the Second Person in the Trinity I hope he believes the Divinity and Omnipresence of our Lord Jesus Christ though in a Transport of Zeal he forgot the Form of Sound Words The Spiritual Power of Christ doth not exclude his Personal Presence Some Men will talk any thing though never so little to the purpose rather than yield to the Evidence of Truth P. 145. He tells us that the Church of Ephesus took in all Asia the proper because all they that dwelt in Asia heard the Word of the Lord Jesus viz. at Ephesus He might as well have said That the Church of Jerusalem took in the Parthians and Dwellers in Mesopotamia Cappadocia Pontus and Asia c. for those heard the Word of the Lord Jesus at Jerusalem Acts 2.9 11. He saith J. O. should have Enter'd the Lists with Dr. Maurice P. 146. who Answer'd Mr. B. and Mr. Cl. about the extent of Bishopricks J. O's Subject being Ordination he was not concern'd in Dr. Maurice's Book though he said something occasionally concerning the Extent of Churches from Ignatius and others He complains J. O. hath troubled them with a New Book upon an Old Subject Ibid. without adding any thing considerable to it It seems J. O's Book hath created some trouble to them but what is the trouble Is it that he writes a New Book upon an Old Subject That cannot be it for the Rector hath done so himself If it be a fault to write upon an Old Subject no Man must write at all for there is scarce any thing New under the Sun Or does it trouble him that J. O. hath not added any thing considerable to the Subject that cannot be also except we suppose his own Performance which has little of Addition to what is found in Bellarmine and other Popish Authors to be a Trouble to him I doubt then something else in the Book troubles him He can tell what it is for he had good Reason why he would not Answer a Book which he undertakes to Answer but contents himself with a few slight Remarks upon two or three Chapters and leaves the greatest part of the Book untouch'd I leave it to such as have read other Authors upon the Subject of Ordination by Presbyters to Judge of J. O's performance whether the Subject has receiv'd any Improvement by it He takes a great deal of Pains to prove what no Body denies P. 146 147 148 149. viz. That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies sometimes Agreement or Unity and not always one place as J. O. render'd it in those Words of Ignatius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 give diligence to Assemble together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more frequently for when ye often come together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ign. ad Eph. p. 25. or into one place the Powers of Sathan are destroy'd One would think J. O's Translation very natural for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 refers to one place and so must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which follows immediately after But it ought not to be so render'd here saith our Author And the Proof is There might have been several Places for Worship at Ephesus p. 148. But he does not prove there were several places I have proved the contrary from the one Altar mention'd in Igna. ad magna p. 34. He thinks Ignatius does not intend one place by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P. 149. because he speaks a little after of the Vnity of their Faith Might they not have Unity of Faith in one place But we have sufficiently prov'd above That Ignatius his Church ordinarily met in one place Dr. Burnet acknowledges there was but one Numerical Altar to one Diocess in Ignatius's time as J. O. quoted him P. 30. Mr. G. passes by the Bishop unsaluted The Learned Mr. Mede confesseth That in those First Times they had but one Altar to a Diocesan Church This he confirms by Instances out of Justin Martyr and out of Cyprian Ep. 40.72 73. De Vnit Eccl. c. Mede of Churches P. 48 49 50. I will not contend with him about the number of Churches built at Constantinople by Constantine the Great but 't is very improbable that they should be two Hundred as he extravagantly talks Socrates mentions but Two Nicephorus speaks of Three Great Temples whereof that of Sophia which he ascribes to Constantine was built by Constantius his Son and was but an Addition to the Temple of Irene He speaks also of Four