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
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
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
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
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
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
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