who was Bishop of Ephesus p. 104 Chap. 8. Apostolical Authority was communicated to Titus who was Bishop of Crete p. 132 Chap. 9. Apostolical Authority was communicated to the Angels mention'd Revel 1.20 who were Bishops of the Asiatick Churches p. 144 Chap. 10. Objections against Episcopacy taken from the Writings of the first Century consider'd p. 164 Chap. 11. After the Apostles Decease the Churches were govern'd by single Persons who were distinguish'd by the Name of Bishops p. 172 Chap. 12. The Bishops were Successors of the Apostles p. 178 Chap. 13. The Bishops after the example of the Apostles stood related amongst themselves as Equals but to other Ecclesiastical Officers as Superiors p. 190 Chap. 14. After the Apostles days there was no space of time nor any Country where Christianity prevail'd without Episcopacy p. 207 Chap. 15. Objections against Episcopacy taken from the Writings of the Fathers and some Later Authors examin'd p. 215 Chap. 16. Prelacy is no degeneracy from an Apostolical Constitution The Pastours of the Church that came next after the Apostles did not conspire to deprave any Form of Government which was of Divine appointment p. 236 Chap. 17. Episcopacy cannot be thought a degeneracy from an Apostolical Constitution if the Testimony of the Fathers may be admitted Their Testimony vindicated p. 250 Chap. 18. The Testimony of the Fathers is necessary for the ascertaining to us the Canon of the Holy Scripture It is as Cogent for the Divine Original of Episcopacy p. 264 A Catalogue of BOOKS Printed for and Sold by Samuel Smith at the Prince's Arms in S. Paul's Church-Yard London 1692. AN Enquiry after Happiness in several Parts by the Author of Practical Christianity Vol. 1. Of the Possibility of Obtaining Happiness The Second Edition Corrected and Enlarged in Octavo 1692. Price 3 s. 6. d. Of the True Notion of Humane Life or a Second Part of the Enquiry after Happiness in Octavo 1690. Price 2 s. 6 d. The Wisdom of God manifested in the Works of the Creation In Two Parts viz. The Heavenly Bodies Elements Meteors Fossils Vegetables Animals Beasts Birds Fishes and Insects more particularly in the Body of the Earth its Figure Motion and Consistency and in the Admirable Structure of the Bodies of Man and other Animals as also in their Generation c. By John Ray Fellow of the Royal Society The Second Edition very much Enlarged Printed in Octavo Price 3 s. Miscellaneous Discourses concerning the Dissolution and Changes of the World wherein the Primitive Chaos and Creation the General Deluge Fountains Formed Stones Sea-Shells found in the Earth Subterraneous Trees Mountains Earthquakes Vulcano's the Universal Conflagration and Future State are largly Discussed and Examined By John Ray Fellow of the Royal Society in Octavo 1692. Price 2 s. 6 d. The Meditations of Marcus Aurelius Antoninus the Roman Emperour concerning himself Treating of a Natural Man's Happiness Wherein it consisteth and of the Means to attain unto it Translated out of the Original Greek with Notes By Meric Casaubon D. D. The Fifth Edition to which is added The Life of Antoninus with some Select Remarks upon the whole by Monsieur and Madam Dacier never before in English in Octavo 1692. Price 5 s. A TREATISE OF Church-Government Address'd to the AUTHOR of the LETTERS Concerning the same Subject CHAP. I. Jesus Christ the Founder of Church Government The Apostles the first Officers that he constituted To them he gave no Temporal Authority yet did communicate to them that which is Spiritual SIR SINCE you have been pleas'd to declare to the World what expectation you had that I would give you a Scheme of my thoughts concerning Church-Government your Readers have occasion enough to enquire how you could meet with disappointment when you had the Papers before you wherein I had largely handled that Subject and whilst you pretend to have drawn the things from thence which you endeavour to confute and not from your own Invention The truth is this Address would have been unnecessary had you fully related my sense of the matters in debate between us as you found it express'd in my private Letters But the representations you have made of it are so very defective that I think my self obliged to communicate to publick view the Principles on which I proceeded with a Vindication of them And I begin with what is evident enough That our Saviour Christ who is Head of the Church was the Founder of Ecclesiastical Government and consequently it proceeded from a Divine Institution The Original of this Government being known we may the more easily gain a true Idea of its Nature for that may best be discern'd when we consider it in the greatest Purity as it came out of the hands of our Lord and was exercis'd by his Apostles who were the first Ministers that he ordain'd And upon enquiry we shall find That to qualifie them for the administration of it he gave them no Temporal Jurisdiction and yet did communicate to them Spiritual Authority That amongst themselves they stood related as Equals but to other Ecclesiastical Officers as Superiors And on these things all that I have to say of Church-Government will depend An easie Enquiry will inform us that our Saviour gave his Apostles no Temporal Jurisdiction For it is plain that he did not send them to exercise any such Dominion as was possess'd by the Kings of the Earth or the Lords of the Gentiles Nor did he any where disingage them from Subjection to the Civil Magistrate He gave them Commission to combate nothing but Ignorance and Vice and when he call'd them to resist unto blood it was that of themselves and not of other men And according to the Instructions they receiv'd they taught and practis'd Submission to Secular Princes not only for Wrath but Conscience sake and in all their Conduct nothing appear'd that might give any just occasion of Jealousie to the State or create Disturbance to the Empire Our Saviour said indeed that when he was lifted up from the Earth he would draw all men unto him But these words signifying what death he should die are far enough from the sense which Jacobus de Terano puts upon them For that wretched Paraphrast introduces our Lord speaking after this manner I will recover all the Empires and Kingdoms of the World and take them from Cesar and from Kings and Princes by my Souldiers the Apostles With such prodigious flattery says Marquardus Freherus from whom I borrow'd that Observation the Books of Augustinus de Ancona and other Papal Parasites are stuft and with such Ornaments are the Decretal Epistles embellished To these he might have added the Annals of Baronius who amongst other things that occur in them of like nature grounds the Doctrine of deposing Princes on that expression Arise Peter kill and eat And accordingly that Doctrine prevail'd by killing and devouring It made its impressions with Blood and Violence but not without the assistance of
is notorious He gives an account of the last words of Peter and of his decease to James who died before him the space of several years We have seen under what Character S. James remain'd at Jerusalem and we may conclude that this Office was not Personal but continued after his death if it be evident that Simeon or Simon as he is sometimes call'd was his Successor And this is what is affirm'd by the Ancients generally and the notice of what they declare might be the better convey'd to them because Simeon lived to so great an Age that his Martyrdom falls within the Compass of the second Century Eusebius and Abulpharagius assign it to the tenth year of Trajan which was the one hundred and seventh year of our Lord. But a Learned Man of our own ascribes it to the one hundred and sixteenth year of Christ and for this he produces some probable Reasons which have met with good reception Not long after that time Hegesippus was a Writer and he testifies amongst many others that after the death of James Simeon was constituted Bishop of Jerusalem A Truth that in the Ages which afforded the best Judges of it met with an universal approbation This being clear I know not what better Form of Government we can have than that which was established at Jerusalem in the first Christian Church that ever was and of which some of the Kindred of our Saviour had the Administration I know not what more excellent Model can be contriv'd if this gives no satisfaction CHAP. V. The Apostolate differs not in substance from the Office of a Bishop It was design'd for continuance I Have consider'd the Arguments by which you would demonstrate that the Apostles were Extraordinary Officers and in examining the last of them which I mention'd I proceeded farther than was necessary because I was willing to lay some things together that relate to the same subject It was my business to shew that a setled Residence in a Place was consistent with the Office of an Apostle and this I have not only done but also prov'd that S. James was Bishop of Jerusalem and that Simeon was his Successor and if so this does not only answer whatever you produce for your Opinion but is a direct Argument for Episcopacy It also shews that the Apostolate differs not in substance from Episcopacy and that it was design'd for continuance A Truth which I shall confirm 1. From the Nature of that Office or Authority which was confer'd on the Apostles 2. From the Necessity of the Continuance of some things which depend on a Succession to them 3. From the Promise which was annexed to their Commission 4. From the Actual Communication of their Office to others and the Preservation of it after their Decease 1. This Office or Authority which was of Divine Institution was never abrogated by any Divine Precept It was neither appropriated to the Apostles nor can Time render it useless or unfit It is therefore such as ought to be preserv'd in all Ages We may well think that they who were conversant with Christ himself and had receiv'd their Commission immediately from him have afforded us the best Pattern of Government that ever was and it seems very improbable that our Lord should shew us in their example the most excellent way of managing Ecclesiastical Affairs and put us under an obligation to reject it without telling us so or that such a disparity of Officers as had his approbation but never was oppos'd by him should now become Antichristian They say that Empires are best preserv'd by such means as they were founded and if the Apostles thought a disparity of Officers necessary when they were employ'd in converting the Gentiles I think 't is still requisite for the Government of them now that they are converted for their Conversion did prepare them for more Instruction it obliged them to an attendance at Religious Assemblies it made them subject to Discipline who were not so before And when the Work increases I think the Labourers ought not to be diminished nor their Ranks broken We may rather suppose that when whole Kingdoms embraced the Christian Faith disorders would be increas'd And when the first Apostles were departed who could convey Diseases and Death in their Censures whenever that Miraculous Power ceas'd it was requisite that some should retain all the Authority they had which was communicable that by the Dignity of their Office they might keep up a Reverence of Discipline and preserve the Peace and Unity of the Church 2. There is a Necessity of the Continuation of some things which might depend on a Succession to the Apostles and cannot be preserv'd without it Amongst them I reckon the Administration of the Sacraments and the reason of it will be manifest when I have examin'd by what Right it is that you assign that Administration to Presbyters as a standing part of their Work I therefore demand in the first place From whence it is that they have Right to Baptize If it be from any Declaration that is made to them in Scripture let it be shew'd if from any Command let it be produc'd if from Example I pray inform me where any of their Order did Baptize I think upon enquiry it will be found that none in Scripture are said to Baptize but such as you call Extraordinary Officers and if they were so as many of their Actions as were peculiar to them may not be drawn into precedent It follows therefore from your Principles either that Baptism must be laid aside or else the Laity may confer it and they that have taken it out of their hands have done it in their wrong and that ever since the days of the Apostles Concerning the Lord's Supper you are like to be as much or more at a loss for you tell me that these words Do this in remembrance of me were said to the Apostles not as they were Ministers but as Communicants you mean private Christians And if so I would demand what grounds you have from Scripture for assigning to any Ecclesiastical Officers the Administration of this Sacrament or how with Consistence to your own Principles you can free them from Usurpation The reason for which you think those words of Christ were not said to the Apostles as Ministers but as private Christians is that otherwise there is no Canon of Communion for the Common People or Laity at which I suppose some of them who talk much of Religion would not be offended But if there be nothing else on which their Right to the Communion is founded without any injury to them this matter may be thus adjusted The Apostles as receiving the Communion might be the Representatives of the Faithful and of Ministers only in receiving the Command of Christ to do as he had shew'd them that is to bless and give to others the Sacramental Elements of Bread and Wine And such I affirm they were and such
rightly believ'd to proceed from Apostolical Authority And that he did not believe Episcopacy was introduced into the Church after the Apostles decease appears from several instances and particularly from hence that he thought the Angels of the Asiatick Churches were their Bishops Thus far your Witnesses have appear'd against you and with them you have fitly join'd S. Chrysostom who says not as you pretend that there is no difference in a manner between Bishops and Priests but that the difference is not great Thereby intimating that some difference there was even in the Apostles days for of these he he speaks And in this he tells us they were distinguish'd that only the Bishops had the power of Ordination A thing so destructive of the cause for which you are concern'd that the Dissenters doubtless had rather see all the Volumes of Chrysostom in a flame than be concluded by his testimony After all you must depend I think on the testimony of such as Danaeus Buchanan Johannes Major and Hector Boethius and of what Authority these men are I come now to enquire If we may believe Danaeus say you Epiphanius himself was at last compell'd to confess that in the Age of the Apostles no such distinction between Bishops and Presbyters as I contend for was to be found To which I reply If we may believe Epiphanius himself he confess'd no such matter On the contrary when he had represented Aerius as the plague of mankind when he had expos'd and condemn'd his detestable ingratitude towards Eustathius and shew'd how he loaded his Benefactor with calumnies because he was advanced to a Bishoprick to which that modest Leveller aspir'd he then gives an account of this opinion of the Heretick That there is no difference between a Bishop and a Presbyter which he censures as extremely foolish and proceeds to the confutation of it That a Presbyter says he cannot be the same with a Bishop the sacred word of the Apostle declares For thus he writes to Timothy Rebuke not an Elder but intreat him as a Father But why should he forbid him to rebuke an Elder but that he had Authority over him He admonishes him ver 19. Not to receive an accusation against an Elder but before two or three Witnesses But he did not give direction to any of the Presbyters not to receive an accusation against a Bishop not to rebuke a Bishop This then is a manifest Argument of the disparity of those Officers in the judgment of Epiphanius But if you can make him confess what he denies if you can make him approve what he confutes and bring him to an agreement with one whom he represents as a prodigious villain and a monster then you may believe Danaeus But his credit labours much at present and you have said nothing to relieve it It hath been little for the honour of the Presbyterian Government that the Father of it hath been thought to be Aerius But you think it is of more ancient and better extraction The Scots you say who receiv'd the knowledge of Christianity in the first Age had not any knowledge for many Ages after that appears of any but Presbyterian jurisdiction And for this you quote Buchanan who tell us that no Bishop ever presided in the Church of Scotland before Palladius his time and that the Church unto that time was govern'd by Monks without Bishops with less pride and outward pomp but greater simplicity and holiness And if his word may be taken for it this would be something to the purpose But Camden says that his History was condemn'd of falshood by the Parliament of Scotland and that Buchanan before his death bitterly accus'd himself of the Calumnies he had divulged So that however I have a great value for his wit and learning I think no great credit is due to his testimony since he wanted that veracity which is essential to a good Historian But here it seems we need not depend on his word alone for he is warranted by the Authority of Johannes Major whose words you set down and they are to the same effect as the former And really say you this testimony given by Johannes Major is very full And who would not now think that this Johannes Major was an Ancient Father that could give such a full and exact account of the Primitive times Yet did this man draw down his History of Great Britain as far as the Marriage of K. Henry VIII of England with the Princess Catherine of Aragon and dedicated it to K. James V. of Scotland He was alive says Labbe in the year 1520. And one that would undertake to declare what men were doing above a thousand years before he was born had need to vouch better Authority than his own to gain belief But John Major is not the only Evidence Buchanan might have cited Beda you tell me says that Palladius was sent unto the Scots who believ'd in Christ as their first Bishop How great an advantage is it to have the faculty of close reasoning Yet so dull am I that I do not perceive how the words of Bede prove those of Buchanan to be true For 1. Palladius might be sent into Scotland and yet not into the Country now call'd by that name and intended by Buchanan It might be into Ireland of which Beda himself says that it is properly the Country of the Scots and accordingly in Claudian the Scot is the Irish man And that Palladius was sent to the Irish Scots hath been prov'd by those great Antiquaries the Bishops of S. Asaph and Worcester to whom I refer you for satisfaction 2. The Christian faith hath no such dependance on Monkery but the Scots might believe though there had never been any Monks in the world And I take it to be manifest that there were none so early as you imagine Polydor Vergil ascribes the institution of Monkery to S. Antony who died as he tells us in the year 361. Danaeus says that it began to be in request in Egypt after the year 300 and that it was later before it was receiv'd in Europe He attributes the invention of it to superstition and an idolatrous admiration of external things He compares the Monks to swarms of drones and says that in the year 500. they were dispers'd and multiplied like the Locusts in the Revelation upon the face of the whole Earth You see Sir what sentiments your friend Danaeus had of these men and of their institution and little did he think that the Church of Scotland was so happy in an excellent sort of Presbyterian Monks in the best and purest Ages S. Jerom himself who had such a zeal for the Monastick way of living that he was willing to say as much for the honour of it as he was able carries the original of it notwithstanding no higher than Antony or Paul the Thebaean But which of them soever was the Founder of it