that of Calvin and of the Centuriators there are mentioned some exceptions to these Epistles to which our present Copy may still seem lyable I will not omit to make him my return though ex abundanti and extra orbitam to those also 8. And first for that of Calvin that they which attribute any thing to Ignatius's authority must first prove that the Apostles made any law for observing Lent It is easily answer'd without entring into any dispute concerning the antiquity of that Fast in the Church of Christ by observing but these two things that the place ordinarily produced to that purpose being out of the Epistle to the Philippians in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dishonour not the Feasts despise not the quadragessimal Fast for it contains an imitation of Christs conversation 1. This Epistle is none of the seven certainly genuine which we have from Polycarp's collection or which we adhere to in our account or plea for Ignatius 2. That the Author of that Epistle whosoever he was doth not make Lent to stand by any Law or Institution of the Apostles but onely as an act of imitation of Christ who fasted forty daieâ— in the wilderness 9. Nay when the Book of Constitutions which is thought to bear such Analogy with the Epistles affixt to Ignatius speaks of the same matter and addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Legislation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it contains a commemoration of Christs conversation and Law-giving I doe not believe that this at all referres to any command or institution of Christ or his Apostles in this matter of observing of Lent but that as Christs fasting in the Wildernesâ—… Mat. 4. was a preparative to his entring on his Prophetick office Mat. 5. where in that divine Sermon on the Mount he gave Evangelicall laws to his Disciples the Holy Ghost having formerly descended on him consecrated him to it Mat. 3. so the Quadrigessimal Fast was observed in the Church to commemorate both these the Laws that he gave as wel as the Fast that he prepared for them And so no part of the suggestion from Mr. Calvin holds against our pretensions the Epistle is not by us reckoned as Ignat Epist nor the Institution of Lent said by that supposititious Epist to be instituted by the Apostles and so that is sufficient security to us from that first exception 10. Next for those exceptions of the Centuriators I shall take them in order as they lye The first is that almost in all the Epistles the occasion of writing them is â—mitted nor can any man divine why he should send Letters to this or that Church rather than any other 11. To this I answer that to my understanding the occasions of every of his Epistles are as evidently legible and discernible in them as in most of the Apostles Epistles they are In them they are not set down by way of syllabus at the beginning nor in any more visible grosse way of transition but are closely coucht in the manner that the Authors of them thought fittest and are discernible to a carefull observant reader and so are they here also 12. The first that to the Church of Smâ—rna is to confirme them in the Faith against the infusions of the Gâ—osticks which by this time as appears by St. John's first Epistle oppugned the reality of Christ's birth and death and resurrection to whom he therefore confronteth the true doctrine vindicated in every branch and vehemently inculcates the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 truly and in the flesh against the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the bare appearing to suffer c. which faith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some unbelievers or unfaithfull Apostate Christians evidently the Gnostiâ—k haereticks affirmed and taught 13. And here by the way appears more fully the injustice of that suspition which at the beginning of his view of Antiquitie the Author of this Preface was willing to infuse into the Reader as if haeretical corrupt doctrine would be found to have crept into the writings of the first times that remain to us whereas the plain truth is that those heresies which so earlâ— were gotten into the Church and began 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to oppose the truth were by those first writers as punctually confuted as reality and in the flesh can be thought to be opposed to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the bare appearance 14. To the same head of discourse it pertains which so lâ—ws that these haereticks reject the Eucharist upon the same grounds not believing the reality of Christs death And that the one compendious way of arming the Orthodox against all their poysonous infusions was to adhere to their Bishop and Officers of the Church under him and not to doe any thing in Ecclesiastical matters without his direction or commission It being certain that these Haereticks attempted to move the setled Faith and practises and that the Governours of the Church were by the Apostles instituted to preserve unity and true doctrine and had their rules and grounds of faith deposited with and committed to them 15. To this he addes things very particular both to him and to that Church of Smyrna that he took notice of their prayers for the Church of Syria that he was now hastening to his Martyrdome being at the writing hereof at Troas on his journey to Rome that in his coming from Antioch the whole tempest and rage of the persecutors having fallen upon him the Churches of Syria had now obtain'd their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a peaceable enjoyment of the Christian Assemblies 16. A thing particularly taken notice of in Histories that whilst Trajan now stayed at Antioch to consult of his affairs and war with the Parthians upon the Letter of Tiberianus President of the prime Nation of Palestine Trajan gave order to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he should leave off killing the Christians so â—aith Johannes Antiochenus adding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he gave the same order to all the rest of the Governours and concluding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Christians had some truce from their persecutions So Suidas in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Trajan gave the Christians some truce cessation of punishment dating it from the time of Tiberiana's Letter which was certainly at this time of Trajans being at Antioch and Ignatius on his journey toward Rome though being already condemned the mercy extended not to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—aith he from hence forth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Trajan forbad all under him to punish the Christians So Zonaras in the story of that time takes notice of this cessation produced by the suffering of many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Emperour hearing of the multitude of Chrstians that had been butchered gave order for more mercy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so the persecution became more moderate which is farther evident by Trajan's Rescript to Pliny and Tertullian's
setting down 〈◊〉 exemplarâ— among the Jewes I cannot yet discerne how I have â—…ndâ—… in it No man can doe two things at once and I was free to choose my owne Method as long as 〈◊〉 neither omitted nor put off as the Prefacer hath often done and so now againe in the last words of this Paragraph he doth to some other occasion that which was so necessary to be proved there 10. As for his summarie account of my discourse againe it is very much varied from that which those foure Sections yeild which is no more than this that as by Gods appointment to Moses there were many inferiour and superiourâ—ourt â—ourt many in the several Cities of Judea and one at Ierusalem to which the inferiour related as the Mother and prime and as in the Temple about the Levites there were heads of the Levites and heads of those heads so it would be â—…ctly parallel in the Apostles to institute Bishops in every City Church and Metropolitanes in the chiefe Cities which as it is no argument at all to prove the matter of tact that indeed it was so nor by me designed for such proposed onely as an exemplar or parallel not as a proofe and accordingly induced with ad hanc imaginem after this image Sect. 9. an as and so not a therefore and so there was no consequence in it capable of being denyed so againe such as it was it very much differed from that which is here set downe in Italick letters as if it were the English of my Sections which againe were never set downe in English till now that this advantage might be gain'd by it 11. This manner of dealing what it imports I shall not judge but leave the Prefacer to passe his owne animadversions on it Sect. 6. Of Antioch the Metropolis of Syria Acts 15. What the dependance of Inferiour Churches to their Metropolis The reference to Jerusalem made by the Church of Antioch The decrees delivered to other Churches Ierusalem the grand Metropolis Philos Testimony Ignatius Pastor Bishop of Syria The Epistle to the Antiochians A Testimony thence NuÌ„ 1. NOw then he proceeds to the examination of my proofs If it might have been foreseen that there were any such the last Paragraph might certainly have beene spared 2. But saith he the Doctor proceeds to prove that indeed the Apostles did dispose of the Churches in this frame and oâ—de according to the patterne of the civill government of the Roman Empire and that instituted of God among the Jewes The ninth section wherein he attempts the proof of this assertion is as followeth Ad hanc imaginem Apostoloâ— Ecclesias ubique disponendas curasse in omnbus plantationibus suâ—… minorum ab â—mâ—…ioribus civitatibus dependentiam subordinationem constituisse exemplis quidem plurimiâ— monstrari possit illud in Syriâ Cilicia patet Act. 6. 4 cùâ—â—nim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illud c. 15. 2. Hierosolymas referrâ—tur ab Ecclesià 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Antiochiâ— Cap. 14 26 15. 3. deâ— etum ab Apostolis dâ—…ò ad eos mitteretur v. 22. in Epistolâ quâ decretum illud coâ—tinâ—batuâ— â—imul cum Antiochensibus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comprehensos videmus v. 23. Deâ—… Epistolâ 〈◊〉 Antiochâ—… Eccleâ—iâ— redditâ v. 30. Paulâ—s tandem Sylas Syriam Ciliâ—iam peragrâ—…tes v. 41. c. 16. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 singulis civitatibus observanda tradiderunt ut quae ad hanc Antiochiae Metropolin ut â—â—tidem subordinaâ—â— Ecclesiae pertinerent ut ipsa Antiochia ad Hierosâ—lyâ—…as primariam tam latae ut ex Phâ—lone p aediximus Provinciae Metropolin pertinebat ad â—am ad â—…imenâ—am litem istam se conferebat This being all that the Doctor hath to produce from the Scripture to his purpose in hand I have transcribed it at large for this being removed all that follows will fall of its own accord 1. Then the dependance on and subordination of lesser cities to the greater is asserted â—s an Apostolical institution Now because I suppose the Doctor will not assert nor doth intend a civil dependance and subordination of Cities as such among themselves nor will a dependance as to counsell advice assistance and the like supplies which in their mutual communion the lesser Churches might receive from the greater and more eminent serve his turne but an Ecclesiastical dependance and subordination such as whereby many particular Churches with Inferiour Officers residing in them and with them depended on and were in subjâ—ction to some one person of a superiour order commonly residing in some eminent City and many of these Governours of a superiour order in the greater Cities were in subordination unto some one of high degree termed a Metropoliâ—aâ— and all this by Apostolicall institution is that which he aymeth aâ— which being a most gallant adventu 〈◊〉 〈◊〉 a waking generation we shall doubtless find him quitting himselfe â—â—ke a man in his undertaking 2. Then he tells you that the question abâ—ut Mosaicall Rites and necessity of their observation was reffered to Jerusalem by the single Church of Antioch But how does the Doctour make good this first step which yâ—… if he could would doe him no good aâ—…all It is true that Paul was now come to Antioch Ch. 14. 26. and aâ—… that he was brought on his way by the Chuâ—ch Chap. 15. 3. Buâ— yeâ— that he breth 〈…〉 who were tâ—ugâ—t the Doctrine contested about v. 〈◊〉 were only of the Church of Antioch when it is most certaine from the Epâ—…s of Paul to the Galatians Coloâ—â—ians Romanes and others that great disturbance was raised faâ—… and wide in all the Churches of the Gentiles about this conâ—…veâ—sy no â—ing is offered It seems indeed that their disputes grew to the greatest heights at Antioch whither brethren from other parts and Churches did also câ—me whilest Barnabas and Paul abode theâ—e but that thaâ— single Church â—eâ—erred the determining of that controversie to them at Ierusalem exclusively to others the Doctor proves not And it is most evident from the returne of the answers sent by the Apostles from Jerusalem ver 23. that the reference was from all the Churches of the Gentiles yea and all the scattered brethren perhaps as yet not brought into the Church order not onely at Antioch but also throughout Syâ—…a and Cilicia It is then granted what he next observes viz. that in the answer returned from Jerusalem with them at Antioch those in Syria and Cilicia are joyned the reason of it being manifest namely their trouble about the same controversie being no lesse than theirs at Antioch It is also granted that as Paul passed through the Cities that he delivered them the decrees to keep that were ordeined by the Apostles and Elders cap. 16. 4. and that not onely to the Churches of Syria and Cilicia which he left cap. 15. 41. but also to those throughout Phrygia and the regioâ—s of Galâ—tia ver 6. What now follows out of all this What
Bishops of the Antient Church who were called saith Tertullian de Praseript Apostolici viri Apostolical men Apostolicorum primum Canones dein nonnullorum Latinorum ignorantia aliquoâ— literarum detractione Apostolorum dicti sunt They were first callâ—d the Canons of the Apostolicks after by the ignorance of some Latine Writers and by the taking away of a few Letters they were called the Canons of the Apostles 13. Among Protestants I might instance in the Archbishop of Armagh here cited under the name of the Learned Vsher who by stiling the fifty Veteres Canones Ecclesiasticos â—b antiquitatem Apostolicos doctos the old Ecclesiastical Canons for their Antiquity stiled Apostolical and distinguishing them from the thirty five nova Capitula novitii Canones new Chapters and novice Canons clearly justifies all that I have said But I have no reason to goe any farther than Dr. Blondel himself with whom I had then to doe and I am sure 't is ordinary with him to cite these Canons under the title of Apostolick and so to yeeld them their authority yet I suppose is not thought by his Colleague Mr. Daillé to have made the Apostles themselves the Authors of them you may see it twice together in two lines Apol. pro sent Hieron pag. 96. Anno Dom. 363. Laodicano Canone 56. secundum Apostolicum 38. cautum fuit Care was taken by the Council of Laodicaea Can. 56. according to the 38th Apostolical Canon calling it first an Apostolick Canon and then affirming it the rule by which the Laodicaean Canon was made and so clearly giving it a greater Antiquity than that Council And immediately again Apostolico 33d longè antequam Ancyrae conveniret Synodus in the 33d Apostolick Canon long before the Synod met at Ancyra which we know was in the year 314 and what was acknowledged to be long before that must be of a pretty antiquity although it were not written by the Apostles 14. 'T is true indeed some have thought fit to use greater exactness of speech as the Council of Paris Anno 580. calling them Canones quasi Apostolicos the Canons as it were Apostolick and Dionysius Exiguus and Isidorus Mercator Canones qui dicuntur Apostolicorum the Canons said to be the Apostles And Hincmarus Rhemensis saith they were A primis temporibus traditione viritim Apostolicorum virorum mentibus commendati From the first times by tradition of Apostliocal persons commended to the minds of men from man to man and a devotis quibusque collecti collected by all devout men See Concil Gallic l. 2. p. 473 474. And as for those which pretend the whole 85. as well as the Constitutions to have been peun'd by Clemens there is little doubt but they did by so doing indeavour to impose false ware upon the Church but still this praejudgeth not my affirmation of the former fiftie that they were alwayes accounted genuine Not meaning thereby that they were written by the Apostles or at their appoint-ment by Clemens I say not a word that so much as insinuates either of those to be my sense and I can justly affirm it was not but genuine i. e. truly and without contradiction as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are taken for Synonyma's in this matter what they were by the Church generally taken to be i. e. Canons of antient Bishops before the times of the General Councils of Apostolical persons successâ—rs of the Apostles in Churches where they praesided called Apostolical Churches 15. I adde no more of a matter so clear yet before I proceed I shall desire the Author of this Animadversion to consider how unjustly his Censure hath fallen in the page immediately praecedent on the Writings of the first times immediately after the Apostles fell asleep His words are these I must be forced to preface the nomination of them the first Writers with some considerations The first is that known passage of Hegesippus in Euseb Eccl. Hist l. 3. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Setting out the corruption of the Church as to Doctrine immediately after the Apostles fell asleep whereof whosoever will impartially and with disengaged judgements search into the writings that of those dayes doe remain will perhaps finde more cause than is commonly imagined with him to complain 16. Here is a â—ad jealousie raised against all Antiquity even of the purest times next the Apostles and indefinitely without any limitation on the writings of those dayes that remain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. all that are extant in one common masse and yt besides that one saying of Hegesippus no one word added to found it on but onely dubious suspicious expressions will perhaps find more cause than is commonly imagined to warn all how they give any trust to the purest Antiquitie Whereas all that Hegesippus there saith is onely this which they that pay most reverence to Antiquity take as much notice of as he could wish viz. that the poyson of the Heretical or Apostatical or Atheistical Gnosticks in express words the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sect of the Gnosticks falsly so called the same that had been mentioned by St. Paul to Timothy and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Atheistical seducers did openly set up against the truth of Christ as soon as ever the Apostles were dead Which being by Hegesippaâ— terminated in the known despisers and persecuters of the true Church and Orthodox professors the grievous Wolves that worried the flock and those constantly resisted and combated with preacht against and written against by the Fathers and antient Writers and never observed by any man to have gainâ—d on them or infused any the least degree â—f their poyson into them or their Writings which are come to us which to undertake to make good against any opposer is no high pitch of confidence again to be censured in me It is a sad condition that the just and the unjust the false Teachers and the Orthodox Professors should fall under the same envy be involved under the same black censure those that watched over the flock as Shepheards and oft laid down their lives for the Sheep be again defamed and martyred by us their unkind posterity under pretence forsooth that they were in the Conspiracie of the Wolves also I leave this to his and the Readers consideration and so proceed to the next charge CHAP. II. Of Ignatius's Epistles Sect. 1. The comparison betwixt them and the Epistles of Clement and Polycarpe Of Salmasius and Blondel being the first that rejected them Of the Vir doctissimus answered by Vedelius Of Bishop Mountague's censure of Vedelius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of Salmasius's Contumely Title of Learned Grammarian Illecebre 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Consnlting Authors to serve our own turns Numb 1. THE next charge I find in the eighth page of this Preface in these words A late learned Doctor in his Dissertations about Episcopacy or Dispute for it against Salmasius and Blondellus tels us that we may take a taste
vir doctissimus arguing that Ignatius never wrote such Epistles and this the more to be admired because 5thly it appears that I had advised with that Edition of Vedelius where those arguments are propounded and answered and yet say that Salmasius and Blondel were the first that rejected these Epistles To these five branches of the original and grand charge are added incidentally these other passages 1 That if Salmasius were not dead and Blondel almost â—lind they would probably have called me knave for using this Parenthesis quibus illecebris adducti nescio I know not by what invitations they were brought to doe what they did adding of the former that indeed it is by many supposed that he was illecebris adductus 2 That Bishop Montacute inveighs bitterly against the Geneva Writers and particularly against Vedelius his Censures on Ignatius 3 That my interpretation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the ordination of a young man is a gross figment 4 That it is doubtfull whether I doe consult Authors any farther than is for my own turn 3. To these particulars which will soon be found to be of no very weighty importance yet such as they are I shall punctually make my reply 4. For the first I shall not need labour for proofs to ballance the estimation of Ignatius's Epistles either with that of Clemens or Polycarpe For beside that here is not a word objected against it nor so much as the ordinary charge of confident asserting affixed to this part of my speech but my words are barely repeated without any exception to them The thing may be manifest to any that shall for Clemens peruse the Testimonies out of ancient Writers concerning his first Epistle that to the Corinthians set down to his hand by Mr. Patrick Yong before his Edition of that Epistle and then compare them with those concerning Ignatius's Epistles prefixt by the Archbishop of Armagh to his former Edition of Igâ—atiâ—… and to that adde but this one place of Eusebius Eâ—cl Hist l. 3 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where speaking of those Writings reserved to his time wherein the Apostolike doctrine was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of Records delivered to them he instanceth in Ignatius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Collection of Epistles which he had formerly mentioned from Polycarpe and in Clement ' s Epistle which in the name of the Church of the Romans he sent to the Church of the Corinthians and was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 received and confest by all which passage doth directly assert this exactness of tarallel betwixt them two as equall in conveying Apostolike Doctrine to us 5. To which I may adde that the prejudices our present volume of Ignatius's Epistles are under are not greater than those which lye against the Epistle of Clement set forth from Tecla's â—opie I shall instance in sour 1 Among the examples of generous Christian sufferers of that Age proposed to be treated of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let us come to the eminent persons which are nearest us let us take the generous copies of our age immedately after Peter and Paul and those that came in to them are mentioned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Daughters of Danaus and Dirce of whom it is said that having suffered sore or cruel contumelies or punishments they came to the constant course of Faith and being weake in body received a generous reward 6. This is so unfit for the place wherein it is found in Tecla's copy and we have no better or other to mend it by that Mr. Yong hath set a mark upon it as that which he cannot allow to be genuine Clemens 7. Secondly Speaking of the Sea he hath these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Ocean unbounded to men or which men cannot pass over and the world that are beyond it 8. Thirdly Speaking of the Resurrection he not onely offers to contemplation the Resurrection which every day brings us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the night lies down to sleep the day rises again but also the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wonderfull sign which is in Arabia the Phoenix which being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but one of the species lives five hundred years then drawing neare to death makes a nest of Frankincense and Myrrh and other Spices and goes into it and dies then out of the corruption of the flesh grows a Worm which being fed with the moisture of the dead creature grows to perfection and wings then carries the nest where the former bird was entombed and embalmed as it were from Arabia to Aegypt to Heliopolis and in the day time in the presence of all men layes it upon the Altar of the Sun and returns again And the Priests looking into their Records and keeping exact calculation of the time find that at the end of five hundred years this is done And all this saith he afforded us by GOD who 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by this bird shews the magnificent greatness of his promise 9. These two latter are the objections of Photius himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he one may find fault with him in these adding also another the 4th which I proposed to mention that as the second Epistle under his name which elswhere he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rejected as supposititious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inserts some passages as from Scripture which are strangers to it so this first Epistle is not perfectly free in this matter 10. These four prejudices notwithstanding and a fift also by him mentioned 't is the same Photiuâ— his judgement that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Epistle worthily esteemed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thought by many worthy of such reception as to be read publickly 11. And so it hath among all men generally been entertained and Mr. Yong's Edition of it justly lookt on by this Prefacer as a genuine piece abundantly testified to of old a writing full of antient simplicity humility and zeal and testimony solemnly fetcht from it to prove the but two Orders in the Church and the power of the People in Ecclesiastical affaires 12. Now as on one side all these objections may I suppose have very competent Answers adapted to them and I think for the first three Mr. Yong's Notes may be sufficient that the Danaides and Dirce was an insertion of some Scribe taken in from the Margent into the Text that the Ocean was the British Sea and the Worlds beyond it these Islands that the Story of the Phoenix is no Fable but vouched by very great and antient Authors though perhaps fabulosis aucta and M. Blondel I hear hath written a Dissertation in defence of it so I am to think that all the objections against Ignatius as far as our Copy which we adhere to is concern'd are answered also 13. And so still the
opposed to the alii others that exprest their doubts and scruples onely which extra omne dubium ponit affirms positively and without doubting suppositionem harum Epistolarum that these Epistles were supposititious or that Ignatius never wrote such Epistles whence by the way I am secured from the other instances which are by the â—refacer after brought to say the same thing which that vir Doctissimus had done 〈◊〉 for Vedelius was as ignorant as I an plures ejus mentis fuerint whether there were any more of that mind with him Lastly that this vir Doctissimus durst say that Ignatius never wrote any Epistles at all which is to me an assurance that as learned as he was he never knew any thing of Polycarpe's collection or of the antient Writers citations out of them which if he had he might as well have said that Polycarpe and the rest of those antients never wrote neither and consequently that his ignorance secured him from being guiltie of that which I charge on Blondel and Salmasius viz. rejecting all the Fathers with a Quid tum and these Epistles in despight of all the authority which the Fathers were acknowledged to have given them This ought to have been adverted by my Monitor and then he might certainly have spared himself and the Reader and me the severall gainlesse paines that his sharp Animadversion hath in several kindes cost each of us 21. As for his amplifications backward and forward on this head of discourse that perhaps I had received caution never to look into any thing that comes from Geneva and yet that that could not be the truth because I had occasionally insisted on that Edition of Vedelius though now it be far from needing reply yet 〈◊〉 shall be willing to oblige him by telling him the whole truth and making him my Confessor in this matter That 't is now near thirty yeares since that I read over diligently that whole volume of Vedelius with all his Exercitations annext to it that I did it in my entrance on the study of Divinity beginning with him as the first Rcclesiastical Writer then extant for Clement's Epistle was by Mr. Yong seven or eight years after publisht This vindicates me from his jealousie that perhaps I took caution from Bishop Montague never to look into Book that came from Geneva 22. For although I began not that study so as to fall under Abbot's censure in the top of the tenth page produced that Calvin had holpen me to a mouth to speak any more than it is true of me that I am still opening my mouth against Calvin yet truly my first Author used in my search of the opinion of the Antient Church was delivered me by Vedelius from Geneva and so from Geneva it self I first learned the three Orders of men in the Church to be of Apostolike institution which as far as concerns the second of them by him and ever since call'd Presbyters the Scripture had not taught me 23. If this be not enough I next acknowledge that when this Prefacer told me of the vir Doctissimus that Vedelius was fain to answer I had not any such thing in memory and though I am sure I formerly read it because I now see it is in that Book yet 't is due to his Animadversions that I had not utterly lost it From this occasion I shall not have temptation to lose time in bemoaning my self that my memory is so frail both because of the many thousand things which I have read and heard and utterly forgotten this was as fit to be one and as easie to be spared as any and if it had been explicitely in my memory it had been perfectly useless to me in this matter I could not reasonably have interposed any mention of him or added his name with any truth to those two of Blondel and Salmasius the two men which peculiarly rejected the Laurentian or Eusebian Copy Blondel having a transcript from Vossius and Salmasius a sight or it from Blondel and also because I see other mens memories are as frail as mine and that in things both of present use and fresh observation Witnesse my Monitor himself who whilst he is a chiding or admiring me for oscitancâ— and contempt of my Reader c. tels me that Bishop Vsher publisht his Latine Edition of Ignatius out of the Oxford Library whereas that Arch-Bishop that best knew professes it was from two Manuscripts one belonging to Caiw Colledge in Cambridge the other to Bishop Montague This were too mean a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to mention but that besides that it is an example that men that are the severest on others no-slips may themselves be guilty of as great as they judge in others It is also a way of giving some account of that speech of Bishop Montagues which fall so tartly on Vedelius and is here thought fit to be brought in in the Prefacers digression For bating the asperity of the language which I doe as little commend in either Father or Son of the Church as any the Copy which he had by him of so venerable Antiquity might by him very reasonably be thought a more Scholarlike and lesse deceivable way of correcting Ignatius's Epistles than Vedelius's single conjectures and prejudices which made him as that Bishop thought willing to conform Antiquity to the Doctrines then received at Geneva 24. And this will appear yet more reasonable in the particular which is here said to have occasioned that bitter speech of that Bishop where in Videlius's reading it is said of the Fathers of the Old Testament that they came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad vacuam spem saith Vedelius to a frustration of their hope but the Bishop's Latine Copy reads in novitatem spei to the newness of hope evidencing the reading to bee with an easie change 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the newnesse and so it is in the Laurentian Greek which is now extant Now as again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might be an easie change for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which that Bishop it seems liked best 〈◊〉 and either of those readings might well pass either that they joyned with us Christians in the same common hope Evangelical or came to the newness of â—ope i. e. hoped for mercy on the same terms of new Evangelicall obedience on which we now hope for it and so set on purifying as St John saith he will doe that hath this hope in him so truly the other of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 would hardly be kept from being blasphemy cannot possibly be salved as this Prefacer would salve it by referring it to their expectation of Christs coming in the flesh which saith he upon the testimony of our Saviour himself they desired to sâ—e and saw it not But 1. I pray where doth our Saviour testifie this that they desired to see it and saw it not I suppose in those words of Luk. 10. 24. For I tell you that many Prophetâ—
I defend as the genuine Epistles should produce testimonies out of these Epistles to invalidate their authority and yet never but once consult these Copies to which I appeal but gather up the off-scourings of the corrupt Editions which even now he had call'd the very garbidge of the beast when if he had pleased he might have entertained himself and the Reader with much wholeâ—omer diet in the volumes set out by Vossius and the Lord Primate 6. As it is the task lyes more truly burthensome on me who must now be faine to survey very unnecessarily all the testimonies here set down and demonstrate that it is unjustly suggested by the Prefacer that the Author of these Epistles he ought to mean those which he with whom he disputes takes for his exalâ—s Bishops with titles of honour to the greatest Potentates on earth 7. For the first testimonie then taken from the Epistle to the Trallians he might onely have corrected the reading out of the emendate Copies and so have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then as the testimony had been more Grammatical sense not whatsoever things you doe do nothing but it is necessary as already you practise to doe nothing without the Bishop so the reasonablenesse and moderation of that speech had been discernable enough being both the ordinary language of the antient Canons alwaies thought necessary to the unity of the Church and peculiarly usefull at that time to be inculcated to keep out the poyson of the haeretical and schismatical Gnosticks as hath at large been formerly demonstrated both in answer to Blendel and again to the London Assemblers and need not now be repeated here 8. The second testimony which concerns Deacons and is not conceived to be reconcileable with their institution Act. 6. is in our Copies both in words and sense different from that which is here cited out of the corrupt and hath nothing of high or strange in it It is thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Deacons being Ministers of the Mysteries of Jesus Christ ought to please all men for they are not dispensers of meat and drink i. e. not onely or especially such but officers of the Church of Christ they ought therefore to keep themselves from accusations as from fire What is there in this above the proportion of moderate and sound doctrine 9. But the third testimony is an immoderate one indeed and gives him I confesse a supereminent jurisdiction in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But by good hap there is not a word of it in our Editions and so we are not farther concern'd to vindicate or examine it 10. So for the fourth from the Epistle to the Magnesians the immoderate height whereof is argued from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used of God Heb I suppose it should be 10. 31. I need say no more again but that there is no part of it in our Copies nor any thing instead of it above this moderate pitch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To the honour of God whose pleasure it is it becomes us to obey the Bishop without any hypocrisie 11. Of the fift there is onely thus much in our Copies by way of caution against Schisms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be united to your Bishop and those that are set over you for a copy and doctrine of incorruption Which by the way sets down the plaine reason of his so frequent inculcating obedience to and union with their Bishop just as in our Vindication to the London Assemblers and elswhere hath oft been said because the true doctrine being by the Apostles before their decease deposited with these as their successors in every Church and because having particular knowledge of the Orthodoxalness of Damas in this and the like of other Bishops and Presbyters under them in the other Churches there was no way so prudent and so compendious to preserve them from the corruptions of the haereticks who were then creeping in clancularly as their keeping themselves exactly close to the Bishop and their Superiours under him And accordingly it follows As therefore the Lord being united to his Father did nothing without him either by himself or by his Apostles so neither doe ye any thing without the Bishop and the Presbyters nor indeavour to account any thing reasonable which is private or of your own devising Which again differs from the reading that is here offered and tels us clearly what is meant by the comparison betwixt God the Father and the Bishop Christ and the rest of the Church even no more than Christ means when he said Learn of me for I am meek Christ did all by commission from and nothing without his Father and so betwixt them unity was preserved And in like manner the Members of the Church must obey and doe nothing without their Governour and so union may among them be preserved also But of this intire place we have formerly spoken in the Vindication to the London Assemblers c. 3. sect 3. n. 42. 12. The sixt place is of some weight indeed from the Epistle to the Philadelphians requiring all of what sort soever not onely Presbyters Deacons and the whole Clergy but all the People Souldiers Princes Caesar himself to perform obedience to the Bishop And here I acknowledge there is a testimony and evidence of the charge of extolling Bishops above the greatest Potentates for sure Caesar was such and if Ignatius had thought fit to use such language and done it at a time when Caesar was heathen and he by Caesars sentence already condemn'd and within a while to be brought forth to the Amphitheatre I might have justly deserved a severe Animadversion for moving tongue or pen in defence of this rebellious extravagant senslesse doctrine But I need not take pains to examine the place my memory as ill as it is assures me there is no such thing in the Epistles own'd by us Prelatists and upon consulting the place I find there are almost eight pages together inserted by some Impostor of all which there remains not above one page in our Editions which certainly is an evidence that some Reformation was wrought some degree of purity restored to these Epistles by this so fiery a purgation And 't is very strange that this Prefacer could not take notice of it 13. So again the seventh in the Epistle to the Smyrnaeans is advanc'd to the same pitch of Insolence placing the Bishop betwixt God and the King and that by way of correction of the words of Scripture My sonne fear God and the King and all the several branches of that place here cited are every word vanisht out of our volume of Epistles And so the Prefacer hath onely had an opportunity to betray his mistake in affirming of Ignatius at the time of writing that Epistle that he was going upon an accusation to appear before the Emperour whereas it is certain he had
before this received his condemnation from Trajan the Emperour at Antioch and was now carrying to Rome for his execution and that is all he hath gained by producing this testimony 14. And so you see I have no reason to make any further answer to what the Prefacer here justly addes concerning the unreasonablenesse and unchristiannesse of these expressions whether in these insertions published once under Ignatius his name or the like in the Constitutions fathered also upon Clemens I am as perfectly of his opinion concerning the impiety of them as he could wish and am thereby obliged to value our new Editions the more for freeing an innocent Martyr and his Reader from such Impostures 15. Onely I wonder that over and above all those that are by that Impostor appointed to obey the Bishop the Prefacer as if the other had been too wary should think fit to make a further insertion and to the Catalogue of the Bishop's subjects adde All Popes when the Greek cited by him hath onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he truly renders Priests in the words following What is this but to corrupt the sink to help the Garbidge to get a stronger savour to go beyond the Artificer at his own weapon to phansie a command to the Bishop to obey himself to Pope Clemens to be subject to Clemens the Pope If the supposititious Clemens had written at that rate he had certainly never imposed on any But I must not advise my Monitor else he should have rendred the Greek in plain English and spared that whether paraphrase or insertion All Popes 16. The last place produced out of the testimonies cited in the Dissertations is indeed to be found in Vossius's edition and the Medicean Copy of our Epistles And the producing of that from thence and mentioning it as produced by me is an evidence that the Prefacer knew the way if he had pleased to make use of it to have cited none but Genuine Testimonies For all such as far as the uncorrupted Copies would afford were by me set down to his hand But that method was not it seems for his turn the Reader could not have been so amuzed with a multitude of odious passages out of Ignatius if this as fairer so easier course had been taken 17. For this one place then where the genuine Ignatius bids them or rather exhorts Polycarâ— the Bishop to advise them to give heed to the Bishop that God may attend to them and adds my soul for theirs who obey the Bishop Presbyters and Deacons though I cannot wonder that in these daâ—es there are some who are not well qualified to say Amen to it yet being taken as it was meant by that holy man there is certainly nothing in it to be startled at or improbable to be written by the Saint Ignatius 'T is in the Epistle to Polycarp and it concerns the Church under him And at that time it appears the Gnostick haereticks were infusing their poyson there and their first artifice of insinuation was taking upon them to understand or know more than their Bishop or Teacher did though he the most famous Doctor of all Asia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Apostolike and Prophetike and illustrious Doctor saith the Epistle of the Church of Smyrna concerning him This is set downe in the words precedent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If a man assume and bâ—ast of his knowledge take upon him to know more than the Bishop by this you may know that he hath imbibed and suckt in that Gnostick poyson that makes him so swell presently And in opposition to these it is and upon perfect knowledge of their Bishop that he thus proceeds to exhort and conjure them to attend to their Bishop and not to such assuming Corehs and to doe it more effectually offers to jeopard his soul for theirs that they shall suffer no damage for so doing And supposing the Bishop to be in the right Orthodox and carefull to build them up in the truth and that the haereticks which advanced themselves above the Bishop design'd that which would be their ruin and perdition if they succeed in their attempt as it is certain that this must at this time in this matter be supposed what danger was Ignatius in by venturing his soul in this manner This certainly he might doe as far as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reacheth no more than this that he durst or would be content to venture it though his soul nay more than his life which he now more than ventured was not his own to dispose of Sect. 4. Of the three Orders in the Church Of the Order of Presbyters when it came in No mention of it in Clemens Romanus or Polycarpe but in Ignatius Lombard words of the two Orders The Popish Doctrine concerning Bishops Num. 1. FRom these premises thus layd and I suppose by this time removed out of the way from being occasion of stumbling to any he now proceeds to inferre his conclusion thus 2. Upon these and many more the like accounts doe the Epistles seem to me to be liâ—e the children that he Jews had by their strange wives Nâ—h â—3 who spake part the language of Ashdod and part the language of the Jews That there are in them many footsteps of a gracious spirit every way worthy of and bee ming the great and holy personage whose they are esteemed so there is evidently a mixture of the working of that worldly and carnal sâ—â— it which in his dayes was not so let loose as in after times For what is there in the Scripture what is in the genuine Epistle of Clemens that gives countenance to those descriptions of Episcopacy Bishops and the subjection to them that are in those Epistles as now 〈◊〉 have them so insisted on What Titles are given to Bishops What Soveraignty Power Rule Dominion is ascribed to them I â—here any thing of the like nature in the Writings of the Apostles In Clemens the Epistle of Poâ—ycarpus â— â—r any unquestionable legitimate off-spring of any of the first Worthies of Christianity Whence have they their â—hree Orders of Bishops Presbyters and Deacons upon the distinct observation of which so much weight is laid Is there any one word iota tittle or syllable in the whole Bâ—oâ— of God giving countenance to any such distinctions Eph 4. 11. We have Pastors and Teachers Rom. 12 7 8. Hâ—m that teacheth him that exhorteth him that ruleth and him that sheweth mâ—â—cy Phil. 1. 1. We have Bishops and Deacons and their Institutions with the order of it we have at large expressed 1 Tim. 3. 1 2. Bishops and Deacons without the interposition of any other Order whatsoever Deacons we have appointed Act. 7. and Elders Act. 14 23. those who are Bishops we find called Presbyters Tit. 1. 5 7. And those who are Presbyters we find called Bishops Act. 20. 28. So that Deacons we know and Bishops who are Presbyters or Presbyteâ—s who are Bishops we know
CHAP. V. Of the plurality of Elders in Clements Epistle Sect. 1. The difference betwixt Ignatius and Clement in the enumeration of Officers in the Church Clements Epistle to the Churches of Achaia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pauls Epistles to those Metropolitical Churches in the Apostles times Answer to a charge concerning Grotius Num. 1. IN the next place this digression concerning the power of the people being absolved I am called back againe to Ignatius and in him to that of his asserting the three Orders in the Church which is thought fit to be considered a while by comparing it with Clements doctrine in this matter who is acknowledged to name but two And then his charge against Ignatius and against me is thus managed 2. To returne then it is evident that in the time of Clement there were but two sorts of Officers in the Church Bishops and Deacons whereas the Epistles of Ignatius doe precisely in every place where any mention is made of them as there is upon occasions and upon none at all insist on three orders distinct in name and things With Clement it is not so Those whom he calls Bishops in one place the very same persons he immediately calls Presbyters after the example of Paul Act. 20 28 and Tit. 1. 5. 7. and plainly asserts Episcopacie to be the office of Presbyters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. Because they were in no danger to be cast from their Episcopacie And whereasth fault which he repâ—oves in the Chuâ—ch of Corinth is their division and wanâ— of due subjection to their spirituall Governors according to the order which Christ hath appointed in all the Churches of the Saints he affirmes plainly that those Governours were the Presbyters of the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And in all places throughout the whole Epistie wâ—iting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to that particular Church of Corinth the Saints dwelling there walking in the order and fellowship of the Gospell where he treats of these thiâ—gs he still intimates a plurality of Presbyters in the Church as theâ—e may nay there ought to be in every single Congregation Act 20 28. without the least intimation of any singular person promoted upon any accâ—unt whatever above his follows So in the advise given to the persons who occasioned the division before mentioned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Had there been a singular Bishop at Corinth much more a Met opolitan such as our Doctor speaks him to have been it had been impossible that he should be thus passed by in silence But the Doctor gives you a double answer to this observation with the severall parts wheâ—eof I doubt not but that he makes himself meâ—â—y if he can suppose that any men are so wedded to his dictates as to give them entertainment for indeed they are plainly jocular But learned men must have leave sometimes to exercise their â—ansies and so sport themselves with their owne imaginations 1. Then For the mention that is made of the many Presbyters in the Church of Corinth to whom Clement in the name of the Church of Rome exhorts to give all due respect honour obedience He tells you that by the Church of Corinth all the Churches of Achaia are meant and intended The Epistle is directed onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without the least intimation of any other Chuâ—ch oâ— Churches The difference it is written about was occasioned by one or two persons in that Church onely it is that Church alone that is exhorted to order and due subjection to their Elders from the beginning to the end of the Epistle there is not one word apâ—… or â—ittle to intimaâ—e the designation of it to any Church or Churches beyond the single Church of Corinth or that they had any concernement in the difference spoken to The Fabrick of after-ages lyes so close to the Doctors imagination that there is no entrance for the true frame of the Primitive Church of Christ and therefore every thing must be wrested and apportioned to the conceit of such an Episcopacie as he hath entertained Whereas he ought to crop off both head and heels of his owne imagination and the Episcopacy of the later dayes which he too dearly affects he chooseth rather to stretch and torture the antient Government of the Church that it may seem to answer the frame presently contended for But let us a little attend to the Doctors learned arguments whereby he endeavours to make good his assertion 1. He tels you that Corinth was the chiefe City of Achaia the Metropolis in a politicall sense and acceptation of the word of Greece where the Proconsull had his residence Diss 5. cap. 2. Sect. 3. Let us grant this to our Learned Doctor lest we finde nothing to gratifie him withall and what then will follow Hence saith he it will follow Sect. 4. that this Epistle which was sent Ecclesiae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non ad unius Civitatis Ecclesiam sed ad omnes totius Achatae Christianos per singulas civitates regiones sub Episcopis aut Praefectis suis ubique collocatas missa existimetur But pray Doctor why so We poore creatures who are not so sharpe sighted as to discerne a Metropolitan Arch-Bishop at Corinth of whom all the Bishops in Greece were dependant nor can finde any instituted Church in the Scripture or in Clement of one denomination beyond a single Congregation cannot but thinke that all the strength of this consectaâ—y from the insinuation of such a state of things in the Church of God is nothing but a pure begging of the thing in question which will never be granted upon such câ—mes Yea but he addes Sect. 5. that Paul wrote his Epistle not onely to the Church of Corinth but also to all the Churches of Achaia therefore Clement did so also At first view this argument seems not very conclusive yea appears indeed very ridiculous the inforcement of it which insues may perhaps give new life and vigour to it How then is it proved that Paul wrote not onely to the Church of Corinth but to all them in Achaia also why saith he in the 2 Ep. 1. Chap 1. ver it is so exprest he writes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Very good It is indispurably evident that Paul wrote his second Epistle to the Church of Corinth and all the rest of Achaia for he expressely affirmes himselfe so to doe and for the first Epistle it is directed not only to the Church of Corinth 1. Ch. 2. v. but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is saith our Doctor in the whole region of Achaia So indeed sayes the Doctors great friend Grotius to whom he is beholding for more than one rare notion I say it not in any way of any reproach to the Doctor onely I cannot but thinke his carefull warding of himselfe against the thoughts of men that he should be beholding to Grotius doth exceedingly unbecome
Contraremonstrant is but the old method of speaking all that is ill of those who differ from our opinions in any thing as the Dutch man in his rage calls his horse an Arminian because he doth not goe as hee would have him And this is all that can soberly be concluded from such suggestions that they are displeased and passionate that thus speak 14. As for the Annotations on Cassander c. and the consequent vindications of himself against Rivet those have with some colour been deemed more favourable toward Popery but yet I suppose will be capable of benigne interpretations if they be read with these few cautions or remembrances 15. 1. That they were designed to shew a way to peace whensoever mens minds on both sides should be piously affected to it Secondly that he did not hope for this temper in this age the humour on both sides being so turgent and extreamly contâ—…ary to it and the controversie debated on both sides by those qui aterna cupiunt esse dissidia saith he who desire to eternize and not compose contentions and therefore makes his appeal to posterity when this paroxisme shall be over Judicet â—qua posteritas ad quam maxime provoco 16. Thirdly That for the chief usurpations of the Paâ—acie he leaves it to Christian Princes to joyn together to vindicate their own rights and reduce the Pope ad Canones to that temper which the antient Canons allow and require of him aâ—d if that will not be done to reform every one within their own dominions 17. Fourthly That what he saith in favour of some Popish doctrines above what some other learned Protestants have said is not so much by way of assertion or justification of them as to shew what reasons they may justly be thought to proceed upon and so not to be so irrational or impious as they are ordinarily accounted and this onely in order to the peace of the Christian world that we may have as much charitie to others and not as high animosities live with all men as sweetly and amicably and peaceably and not as bitterly as is possible accounting the Wars and Seditions and Divisions and Rebellions that are raised and managed upon the account of Religion far greater and more scandalous unchristian evils than are the errors of some Romish doctrines especially as they are maintain'd by the more sober and moderate men among them Cassander Picherel c. 18. Fifthly What he saith in his Discussio of a conjunction of Protestants with those that adhere to the Bishop of Rome is no farther to be extended than his words extend it 1. That there is not any other visible way to the end there mention'd by him of acquiring or preserving universal unity 2. That this is to be done not crudely by returning to them as they are submitting our necks to our former yâ—ke but by taking away at once the division and the causes of it on which side soever adding onely in the third place that the bare Primacie of the Bishop of Rome secundùm Canones such as the antient Canons allow of which hath nothing of supreme universal power or authority in it is none of those causes nor consequently necessary to be excluded in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 citing that as the confession of that excellent person Phil. Melancthon 19. So that in effect that whole speech of his which is so solemnly vouched by Mr. Knot and lookt on so jealously by many of us is no more than this that such a Primacie of the Bishop of Rome as the antient Canons allow'd him were for so glorious an end as is the regaining the peace of Christendome very reasonably to be afforded him nay absolutely necessary to be yielded him whensoever any such Catholick union shall be attempted which as it had been the expresse opinion of Melancthon one of the first and wisest Reformers so it is far from any design of establishing the usurpations of the Papacie or any of their false doctrines attending them but onely designed as an expedient for the restoring the peace of the whole Christian world which every disciple of Christ is so passionately required to contend and pray for 20. So that in a word setting aside the prudential consideration and question as whether it were not a hopelesse designe that Grotius ingaged himself in expressing desires of an universal reconciliation when there was so little hope on either side that the extream parties would remit so much as to meet in the middle point to which also the expressing of his no hopes of it at this time and the making his appeal to more impartial posterity is a satisâ—…orie answer all that this very learned man was guilty of in this matter was but this his passionate desire of the unitie of the Church in the bands of peace and truth and a full dislike of all uncharitable distempers and impioâ—s doctrines whether those which he deemed destructive to the practice of all Christian virtue or which had a particularity of ill inâ—luence toward the undermining of Government and publick peace wheresoever he met with them 21. All which notwithstanding the temper of that learned man was known to be such as rendred him in a special manner a lover and admirer of the frame and moderation observed in our Church of England as it stood shaken but not cast down in his life time desiring earnestly to live himselfe in the Communion of it and to see it copied out by the rest of the world 22. And so much for this large digression which if it be no necessary return to the Prefacer may yet tend to the satisfaction of some others and to the vindicating the memory of that Learned man Sect. 3. Of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Clemens How many Orders there were in Corinth at the writing this Epistle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Metropolitical Churches at the first Philippi a Metropolis at the first as Canterbury at Augustines first planting the Faith The Institution of Presbyters when by what authority St. Jerome's opinion The use of the word Presbyters in Scripture The Bishops task Num. 1. THE Prefacer now proceeds to take notice of a second answer of mine to the objection from the plurality of the Elders in Clement and this yields him also matter for many questions and great appearance of triumph It is managed in these words 2. But the Doctor hath yet another answer to this multiplication of Elders and he mention of them with Deacons with the eminent identity that is between them and Bishops through the whole Epistle the same persons being unquestionably intended in respect of the same office by both these appelations Now this second answer is founded up on the supposition of the former a goodly foundation namely that the Epistle under consideration was written and sent not to the Church of Corinth onely but to all the Churches of Achaia of which Corinth was the Metropolitane Now this second answer is that the
unnecessary I have in no kind robb'd him of the Churches which before my tampering with Ignatius he had found and made himselfe owner of there If Quintilius Varus had been as guilâ—lâ—ss of the lâ—sse of the Legions in Germany as I have been of purloâ—ning the frame of Independent Congregations out of these Epistles I believe Augustus would not have inflicted any severe fine upon him for that miâ—adventure I can truly assure him that if I had found any Mâ—dâ—l formed according to his hypothesis in those Epistles when I read them as diligently as I could to discern what the Government was in his time I might and should have answerd Blondel another way than I did and replyed first to his Preface which is much of it written with some asperitie against the Independents and had that more compendious way of not being concernd in the whole subsequent Apologie which is designed against Episcopacie And I shall not lye if I now tell him that I have since my writing the last period once more read over all the seven Epistles as they are in Vossius's Edition on purpose to observe whether there were any one word formerly unobserved by me which might in the least favour his hypothesis and I shall speake my sense uprightly that I might as succesfully have sought it in the first Chapter either of Genesis or St. Mathew's Gospel whether the former interpolated copies or supposititious Epistles may afâ—ord him any ayd he will pardon me I hope that I have not had the curiositie or leisure to examine 18. This being thus true it was but necessary for him to remember out of Hegesippus that the Churches before Ignatius's time were defloured That place of Hegesippus to which he referres is sure the same which he had set down in the entrance on the view of Antiquity and which I took a view of cap. 1. Sect. 1. and shew'd how unjust his collection was from thence as it was by him applyed to the Antient writings And I have now the like reason to complaine again that what Hegesippus faith of those vile haeretical Apostates the Gnosticks that they opposed their false Doctrine and preacht it up against the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 preaching of the truth should by him be applied to the prejudice of the true Church which carefully opposed all their insinuations or to these Epistles of Ignatius which were purposely written almost every one of them to keep that poyson out of the Churches It is most certain that the first method of these deceivers was by despising and speaking eviil of the Governors of the Church to insinuate their poyson into the brethrens minds and so that they were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the secret biters first and then afterward the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the raving dogs as he calls them which slew in the face of the Government but the Church held out constantly against their clancular and open assaults and they never were able in the least to deflour it the haereticks doctrines and their practises are continually branded by the Writings of those times and there is not the least appearance of their leaven but all the direct contrary in any Epistle of Ignatius or other writings of those times 19. It is time that I now come to the interpretation of his redde Ecclesias the particulars of his demand concerning the Churches which he hath found in Ignatius and I am accused for robbing him of And though I have already said enough of this in the grosse yet I shall spare no pains to give punctual answer to every branch of it 20. And 1 saith he Give us a Church all whose members are holy called sanctified â—ustified living stones Temples for the Holy Ghost Saints Believers united to Christ the head by the Spirit that is given to them and dwelleth in them To this I answer very briefly that in all Ignatius's Epistles there is no title so much as of intimation that any Church to which he wrote or which was under his Government or which he had any occasion to speak of was thus qualified particularly all whose members were holy or sanctified Secondly I am not sure that if that were the Ignatian model of a Church this Prefacer would be able to parallel it in any congregation which these last not best daâ—es have brought out among us Thirdly That this might as well be done and as probably hoped under a subordination of Officers and Governours such as we Prelatists pretend to as in any equal number of men by whatsoever other form compacted or knit together This may suffice without farther insisting till some reason be urged to the contrary against any of these three affirmations 21. Secondly He demandâ— a Church whose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or multitude is where the Bishop appears This character of a Church or rather exhortation how it ought to be is indeed set down by Ignatius in his Epistle to the Church of Smyrna where in pursâ—â—t of the advice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let all men follow the Bishop and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let no man doe ought of the things that belong to the Church without the Bishop and that Eucharist was to be accounted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 firm or valid which was done by the Bishop or by some commissionated by him he then a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where the Bishop appeareth there let the multitude be as where Christ Jesus is there is the Catholick Church making in the latter part that difference between the Orthodox and haeretical Apostate Gnosticks that the former acknowledged and adhered to him and the later denyed him and proportionably in the former making the same difference betwixt the Eucharist duly and unduly administred that where it-was duly there the people received it in communion with their Bishop either of him or of some body commissionated by him which as it is competently distant from their model where neither Bishop nor any from him commissionated is received so I am sure it is farre enough from any contrarietie to the Prelatists or favour to the Prefacers pretensions What particle of it it is which to his phansie looks so agreeable I cannot divine and so have no more to reply to it 22. Thirdly He demands a Church that doth nothing by its members apart but when it is gathered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This I presume belongs to a place in the Epistle to the Magnesians which we shall meet againe in his last demand and there consider it more fully At the present let it suffice that it is no more than this that no man was to doe any thing on his own head or without the Bishop and Presbyters but when they met together they should joyn in one prayer c. And this sure may be granted without any damage to the Prelatist who desires as much as any that publick Assemblies be frequented which is the meaning of being gathered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that no inferiour
member of the Church doe ought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that belongs to the Church without the Bishop But if the meaning of the demand be either that the Bishop with his Presbyters who are indeed members of the Church shall doe nothing without the concurrent consent of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or people which was the thing he contended for out of Clemens this I am able to assume will never be inferr'd from that place or out of these Epistles and for any other inference he will draw from hence in order to the no other Church but a single particular Congregation which we find in his hypothesis this I shall speak to in answer to his last demand where he recurres to this place again 23. Fourthly he demands a Church that being so gathered together in one place doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acting in Church things in its whole body under the rule presidence of its officers Here if acting in its whole body denote any power againe of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or whole body of the people or any more than their regular obedience to the lawfull commands of the Bishop over them I shall be able to demonstrate that the words of Ignatius sound nothing toward it They are in the Epistle to the Magnesians and are a plaine exhortation to unity and concord and that to be evidenced in their actions and the rule of that obedience to their Bishop presiding saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the place of God as the Presbyters in the place of the College of Apostles and the Deacons intrusted with the Ministerie of Jesus Christ from whence he concludes with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 paying reverence to one another i. e. according to the meaning of that phrase in S. Peter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 5. 5. to the Bishop c. their superiors and besides mutual love and care of avoiding divisions to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. being united to the Bishop and thâ—se that are set over them for a patterne and doctrine of incorruption or Orthoâ—oxe Religion in opposition to the infections and corruptions of the Gnostick Heresies And then what analogie beares this with the hypothesis of the Prefacer what unkinde aspect hath it on the Prelatist's pretensions 24. Fifthly he demands a Church walking in order and not as some who 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he renders such as calling the Bishop to the Assemblies yet doe all things without him Here it was a little news to me to see a piece of Greek Englished This being I thinke the first time that the Prefacer hath done so I shall not attempt to guesse at the reason of it But indeed it was much more so to finde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendred calling the Bishop to the Assemblies Doth he meane that the people had the â—ower of calling Assemblies or calling the Bishop to them I shall not againe detaine the Reader with my conjectures of his sense This I am sure of 1. that there is no mention of Assemblies but that those words to the Assemblies are perfectly interpolated by the Prefacer 2. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is no more than they call him Bishop allow him the name or title but as he addes doe all without him subject not their actions to his directions or command as in the words immediately precedent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being onely called Christians and being truly such are set as extreamely contrary or as in the same Ep. ad Magnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 calling Jesus Christ is opposed to true Christâ—â—ity and sure doth not signifie calling Jesus Christ to their assemblies and then of them that doe thus Ignatius may be allowed to adde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they dâ—e not assemble validity according to the command all actionr of such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having no kinde of validity in them and by so adding he passes no sentence upon the Prelatist unlesse he be onely nominally such plead for Bishops and disobey them 25. Lastly saith he give us such a Church and let us câ—me to them when they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. all in the same place assembled together in prayer such as â—he Churches in the dayes of Ignatius appeare to have been and are so rendred in the quotations taken from his Epistles by the Doctor for the confirmation of Episcopacie To this I answer 1. that if the Church he would have be set down by me as he desires in the quotations from Ignatius then I needed not have been called to for the giving him his Churches back againe I had it seems either never detained them or else rendered them already Secondly for this last passage the most that I have quoted toward it is from the Epistle to the Magnesians And the whole passage lyes thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be ye united to the Bishop and strait 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As the Lord therefore being in union with did nothing without his Father neither by himselfe nor by his Apostles so neither doe ye any thing without the Bishop and his Preâ—byters nor attempt to account any thing reasonable which appears so to you privately but in the same place let there be one prayer one supplication one mind one hope in love and joy unblameable 26. This whole plaee I did not conceive what it imported save onely perfect agreement and submission to the judgement of their superiors in opposition to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that entertain'd private doctrins which were not left in the Church by the Apostles together with all mutual unity charity conjunction in prayer of all sorts for supply of wants pardon of sins in the same hâ—pe and joy But I now suppose that the thing here designed to be inferred from this in the close as from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 toward the beginning of his demands is the establishment of his grand hypothesis foremention'd the nâ—…institution of any Church Officer whatever relating to more Churches in his Office or any other Church than a single particular congregation And this it seems he was so willing to have competently testified here that one and the same testimonie a little disâ—uised is 〈◊〉 to appear twice to the same purpose and so becomes a double witness a military trick which officers sometimes use when their companies are not fuâ—… to muster the same souldier twice under several names And so we see that which truly I have attended for all this while and could not really think it designed by him til this repetition of the testimony shewâ—d me that special weight was layd on it that this one place of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is again inserted to help the inference must conclude the â—…institution of any Church Officer relating to any but a single particular congregation The reasonablenesse of which will be judged by any
but that Antioch by Apostolical institution was the Metropolitan See of all the Churches of Syria and Cilicia Good Doctor doe not be angry but tell us how this may be proved Why doubtlesse it was so as Antioch belonged to the Metropolitan Church at Jerusalem as he â—old us out of Philo who was excellently acquainted with Apostolical institutions what Jerusalem was to the whole Church and Nation of the Jewes while the name of God was fixed there we know But what was the primitive estate of the Churches of Iesus Christ made of Iewes and Gentiles tied neither to City or Mountaine I must be pardoned if I cannot finde the Doctor making any tender of manifesting or declaring The reasons of referring this controversie unto a determination at Jerusalem the Holy Ghost acquaints us with Act. 15. 2. That we have no need of this Metropolitical â—igment to informe us in it And now if we will not not onely submit to Diocesan Bishops but also reverence the grave Metropolitans standing upon such clear Apostolicall institution It is fit that all the world should count us the arrantest Schismaticks that ever lived since Pope Boniface his time The summe then of this doubty argument for the Apostolical institution of Metropolitans that none might ever more dare to call Diocesans into question hereafter is this Paul who was converted about the third or fourth yeare of Caligula five or sixe yeares after the ascension of Christ having with great successe for three years preached the Gospell went up to Jerusalem with Barnabas upon the persecution raised against him at Damâ—scus Act. 9. 22. whence returning to the worke he went first to Tarsus Act. 9. 30. thence to Antioch where he abode one whole yeare Act. 11. 25. 26. and was then sent to Jerusalem with the collections for the Saints about the fourth yeare of Claudius ver 30. thence returning againe to Antioch he was sent out by the command of the Holy Ghost more eminently and peculiarly than formerly for the conversion of the Gâ—â—tileâ— Act. 13. 1 2 3 in this undertaking in the space of a yeare or two he preached and gathered Churches whereof expresse mention is made at Salamis Act. 13. 5. in the Isle of Paphos ver 6. at Perga in Pamphylia ver 13. at Antioch in Pisidia ver 14. aâ— Icoâ—ium cap. 14. 1. at Lyâ—tra and Derbe ver 6. and at Perga 26. in all these places gathering some believers to Christ whom before they returned to Antioch he visited all over the second time and setled Elders in the severall congregations Chap. 14 21 22 23. in this journey and travel for the propagation of the Gospell he seems in all places to have been followed almost at the heels by the prosessing Pharisees who imposed the necessity of the observation of Mosaical Ceremonies upon his new Converts for instantly upon his return to Antioch where during his absence probably they had much prevailed he falls into dispute with them Chap. 15. 1. and that he was not concer'd in this controversie onely upon the account of the Church of Antioch himselfe informes us Gal. 2. 4. affirming that the false brethren which caused those disputes and dissensions crept in to spye out his liberty in his preaching the Gospell among the Gentiles ver 2. that is in the places before mentioned throughout a great part of Asia For the appeasing of this difference and the establishing of the Soules of the Disciples which were grievously perplexed with the imposition of the Mosaical yoke It is determined that the case should be resolved by the Apostles Act. 15. 2. partly because of their authority in all the Churches wherein those who contended with Paul would be compelled to acquiesce and partly because those Judaiâ—ing teachers pretended the commission of the Apostles for the Doctrine they preached as is evident from the disclaimuâ—e made by them of any such commission or command ver 24. Upon Pauls returne from the assembly at Jerusalem wherein the great controversie about Iewish Ceremonies was stated and determined after he had in the first place delivered the decree and Apostolical salutation by Epistle to the Church at Antioch he goes with them also to the Churches in Syria and Cilicia â—xpressed in the letter by name as also to those in Pamphilia Pisiâ—ia Derbâ— Lystra Iconium c. Châ—p 16. 1 2 3 4. and all the Churches which he had gathered and planted in his â—ravels through Asia whereunto he was commanded by the Holy Ghost Act. 13. 1 2. Things being thus stated it necessarily followes that the Apostles had instituted Diocesan and Metropolitan Bishops For though the Churches were so small and thin and few in number that seaven years after this may we believe our Doctor the Apostles had not instituted or appointed any Elders or Presbyters in them viz. When Paul wrote his Epistle to the Philippians which was when he was Prisoner at Rome as appeares cap. 1. 7 13 14. cap. 4. 22. about the third yeare of Nâ—ro yet that he had fully built and setled the Hierarchicall fabrick contended for who once dares question Audacia Creditur à multis â—iducia But if this will not doe yet Ignatius hits the nayle on the head and is ready at hand to make good whatsoever the Doctor will have him say and his testimony takes up the sense of the two nâ—xt following Sections whereof thâ— fiâ—st is as follows Hinc dicti Igâ—atiani ratio constat in Epistolâ ad Romanos ubi ille Antiochia Epâ—…scopus se 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pastâ—â—em Ecclâ—siae quae â—st in Syria appâ—lleâ—â—um ad Antiochiam sâ—il ut ad Meâ—…opolin suâ—m tota Syria pertineret Sic Author Epistolae ad Antioâ—heâ—os 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cam iâ—scribâ—â—s totam â—yriam â—jus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 esse concludâ—t But yet I feare the Doctor will finde he hath need of other weapons and other manner of Assistance to make good the cause he hath undertaken The words of Ignatius in that Epiâ—â—â—e to the Râ—mans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because he recommenâ—s to them that particular Church in Syria wch by his imprisonment was deprived of its Pastor therefore without doubt he was a Metropolitical Arch-bishop Tityâ—e tu pâ—… c. But the Doctor is resolved to carâ—y his causâ— therefore being forsaken of all faire and honest meanes from whence he might hope for assistance or successâ— he tryes as Saul the wiâ—ch at Enâ—â—â— the counterfeit sâ—…ious title of a counterfeit Epistle to the Antiochians to see if thaâ— will speake any comforâ—able words for his relief or no. And to make sure worke he causes this Gentleman so to speake as if he intended to make us believe that Syria was in Antioch not Antiâ—ch in Syria as in some remote pâ—rts of â—he world they say they inquire whether London be in England or England in London What other sence can be made of the words as by the Doctor transcribed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
〈◊〉 which respect the common state of the Church as Zonoras interprets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being reserved and perteining to the care of the Metropolitan 8. This I suppose sufficiently expresses what subordination I meane the very same which the most Antient Canons of the Vniversal Church expresse to be due from the Bishop to the Metropolitan and then I shall not trouble my selfe to inquire what he meanes by some eminent Cities and Governors of a superior order in greater Cities which I should have thought had been Metropoles and Metropolitans had I not found them all placed by him in subordination to some one of high degree termed a Metropolitan And by that Character being assured that by the former he must meane no more but Bishops of inferior Cities I must be content not to understand the mysterie why they should yet be styled eminent and greater Cities and so briefly passe to the next thing 9. Secondly then he will examine my plea from that passage in the Acts cap. 15. and the thing he dislikes is my makâ—ng the question sent for resolution to Jerusalem to be referred to them by the single Church of Antioch This â—aith he 〈◊〉 doe not prove though if I could prove it it would doe me no good at all And yet to see in the processe of the discourse he severally grants all the rest And onely desires me not to be angry but to prove that Antioch by Apostolical institution was the Metropolitan See of all the Churches of Syria and Cilicia which is in effect to deny or bid me prove the conclusion without offering to deny above one proposition which therefore I must assume will if it be proved inferre the conclusion and so doe me all the good which I pretend to expect from it 10. Now truly that this question thus referred to Jerusalem was at this time Act. 15. 1. referred to it by the single Church of Antioch but that as Metropolis of all Syria I thought sufficiently proved by the text it selfe first cited cap. 14. 26. and 15. 3. In the former of these places the Apostles were come to Antioch as that signifies Antioch the great to difference it from another City of that name v. 21. the same which is by Plinie placed in Pisidia as here also it is ver 24. that City peculiatly where the Scripture saith they were first called Christians and whereof Euodius and Ignatius were constituted Bishops by Peter and Paul one of the Jewish the other of the Gentile Christians And being there they gathered the Church together ver 17. that I suppose to be the Church of the City of Antioch or if any more those certainly as some way relating and subordinate to Antioch which againe inferres Antioch to be their Metropolis Then of Antioch it followes that there they abodâ— v. 28. And then cap 15. 〈◊〉 certaine men which came downe from Iudea infused the Iudaical ritual doctrine into the brethren who are those but the Christians of Antioch where then they were And upon the dispute had with those Iudaiâ—â—rs v. 2. they determined that sure must still be the Church of Antioch peculiarly that Paul and Barnabas should goe to Jerusalem about this question and then ver 〈◊〉 they are brought on their way by the Church What Church is this still but the Church cap. 14. 27. i. e. the Church of Antioch 11. This was my way of proofe designed to lay the foundation of that argument of Antioch's being the Metropolitical See that this question was referred to Ierusalem from the Church peculiarly of Antioch And I must hereby thinke it competently proved unlesse some weake part be discovered in it or some absurdity or repugnancy be objected to it None of which I see is here done 12. For 1. as to that which is offered at by his saying that I have not proved that the brethren that taught the doctrine contested about ver 1. were onely of the Church of Antioch sure that is of no force For as I doubt not but the same doctrine might be and was infused into many others in Galatia Colosse yea and Rome it selfe as he truly â—aith and never conceived that the poyson was confined to or inclosed within Antioch so all that is needfull to my â—urâ—e is this that at this point of time noted Acts 15. 1. the Iudaizers pretensions were sollicited at Antioth and that on that particular occasion of the dispute betweene Paul and them the question was by them peculiarly referred to Ierusalem And that sure might be done by them alone though others farre distant as well as they either at that or some other time were disturb'd with the like scruples 13. That which the Prefacer here confesses that the disputes grew to the greatest height in Antioch is a very sufficient account in this matter why Antioch peculiarly should send up to Ierusalem about this question when others who were not so much concern'd in it did not doe so And moreover the convenience of such Messengers Paul Barnabas who could say so much from the successe they had had among the Gentiles toward the deciding of the question might both qualifie and incite them to doe it rather than any others at this time And so still there is more reason why I should conceive the question referred to Ierusalem peculiarly or alone by Antioch and not so by Colosse or Rome or Galatia and no appearance of any thing yet produced to the contrary 14. Secondly He addes then to Antioch brethren from other parts and Churches also came whilst Paul and Barnabas abode gâ—ere To what purpose this is urged by him I know not but this I know that there is no mention in that story of any such but onely of those which ver 1. came from Iudea and taught the necessity of Iudaizing And of them 't is not probable that they joyned with the Antiochians to referre the question to Ierusalem or if they did I am sure the Decretal Epistle from the Councel was not addrest to them but to the Gentile Christians ver 19. 23. and takes no other notice of them than as of seducers ver 24. And so still it appeares not of any that they thus referred the question but onely of the Antiochians 15. Thirdly Whereas he concludes it most evident from the Councel's answer ver 23. that the reference is made from all the Churches of the Gentiles if he meane it of all other Gentile Churches beside Syria and Cilicia as Phrygia Galatia c. Which he after mentions and Rome and Colosse which before he had mentioned there is no appearance of truth in it the text saying expressely that it was sent to the brethren of the Gentiles in Antioch and Syria and Cilicia But if he means it of all not absolutely but all of Syria and Cilicia and not onely of Antioch then as that is the very thing observed by me to prove that Antioch was the Metropolis of Syria and Cilicia so certainly it is far
this controversie to a determination at Jerusalem so that he hath no need of this as he will style it Metropolitical figment to informe him in it I confesse I cannot reach him in it for all that that verse informes us is that upon occasion of that dispute between Paul and Barnabas on the one side and the Iudaizers that came from Iudaea on the other side the Church determined to send up to Ierusalem about this Question This onely informes us of the occasion of referring the question whereon there was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no small dispute such as it seems they could not so convincingly decide within themselves but this renders no account why they sent and referr'd it to Ierusalem peculiarly and not to any other Church unlesse we here suppose as I do that Ierusalem was lookt upon as their Mother Church 23. What reason it is which the Prefacer findes in that second verse or by what medium it comes to have the force of a reason he is not here pleased to communicate but onely saith the Holy Ghost hath there acquainted us with the reason But in the next page he is more liberall gives us the reasons of their sending to Ierusalem partly because of the authority of the Apostles which were there in all the Churches wherein those who contended with Paul would be compellâ—d to acquiesce partly because those Iudaizing Teachers pretended the commission of the Apostles for their doctrine 24. As for the first of these I suppose that taken alone cannot be the reason because there being but two Apostles there at that time Peter and Iohn 1. there might be so many in some other City 2. Paul and Barnabas being before this separated by Gods command to the Apostolick Office were in this respect of equal authority with them and so in this sence the words of St. Paul have truth in relation to them Gal. 2. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they added nothing to me 3. The reference is made Act. 15. 2. not to the Apostles alone but to the Apostles and Elders i. e. the whole Council at Ierusalem at this time 4. The cause of the reference was not onely the contention of those who came out of Iudaea but the Antiochian Christians being taught i. e. seduced by them c. 15. 1. and accordingly the Decree respected them peculiarly And so this first reason is of no force 25. For the second 't is true indeed and 't is affirm'd ver 1. that certaine men which came down from Jerusalem taught the brethren and said except ye be circumcised ye cannot be saved and that may seem to be set down as the reason of their making this reference to Ierusalem because the men came from Iudaea which made it fit to inquire whether the Apostles and Council there were of these mens opinions But then even this will very little advance his or prejudice our pretensions For this goes upon a ground which will be usefull not disadvantageous to me viz. that if these certain men which came from Iudaea had been truly sent or commissionated by the Church of Ierusalem then this would have been of some force at Antioch which it could not be if Antioch were perfectly Independent from Ierusalem and accordingly in the Epistle from the Council ver 24. we have these words For as much as we have heard that certain which went out from us have troubled you c. to whom we gave no such commandment or commission so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 literally signifies It seemed good unto us c. 26. Where it is apparent that any such former commission being disclaim'd now they send their expresse decree not their bare counsel or advice or assistance which the Prefacer would allow but I say a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a conciliarie dogmatical definition by which as it appears by the consequents all were deemed to be obliged which were within the circuit of which Ierusalem in the Iewish account was the Metropolis And so still this reason if any such be discernable Act. 15. 2. confirmes my assertion instead of invalidating it 27. That which next follows in the Prefacer as the summe of my argument is very farre from being what he saith it is either my argument or the summe of it My argument it is not being quite a distant thing a recapitulation of the whole story of St. Paul from his conversion to his coming this time to Jerusalem from Antioch whereas I collected nothing from any part of the whole story but onely from this particular the reference from Antioch to Jerusalem And then what is so much larger than the particulars diffusively taken is sure very unlikely to be the summe of them And yet 't is a little strange that that which is so over large a recitation should choose to omit the one thing whereon the whole force of my argument lyes i. e either the reference made to Jerusalem from Antioch to inferre the dependence and subordination of Antioch to Jerusalem or the style of the Epistle from the Council taking in Syria and Cilicia as well as Antioch when the reference had been made and the Messengersâ—ent â—ent from Antioch peculiarly 28. And when he saith that for the appeasing of the difference it was determined that the case should be resolved by the Apostles that sure is unduly suggested for c. 15. 2. the reference is not made either to the Apostles indefinitely wheresoever they were or to the Apostles that were at Jerusalem at that time and to none but such but in expresse words to Jerusalem to the Apostles and Elders comprehending under the word Apostles James the Bishop of Jerusalem which was none of the twelve and yet pronounceth the decree 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I judge or my sentence is v. 19. and by the word Elders as I suppose all the Bishops of Iudaea sitting in Councel with him And so still this is to the Church of Ierusalem as the Metropolis of Iudaea and in an eminent manner of Syria also and not onely to the Apostles alone or peculiarly to be resolved by them 29. The Prefacer here in his haste saith that Paul goes with the decrees to the Churches in Pamphylia Pisidia and by name Iconium citing c. 16. 1 2 3 4. and all the Churches which he had gathered through Asia Whereas 1. there is no mention of Pisidia or Pamphylia in those verses nor since c. 14. 24. for what is said of Mark 's departing from them from Pamphylia c. 15. 38. belongs to the former story nor of any City but of Derbe and Lystra which are known to be in Lycaonia Secondly That there is no mention of their passing through Iconium nor of the very name of the City but once incidentally that Timothy was well reported of by the brethren that were at Iconium ver 2. Thirdly That for Asia the Text saith expresly ver 6. that they were forbidden of the Holy Ghost to preach the word in Asia and that therefore when they