but Bishops Presbyters and Deacons as â—hree distincct Orders in the Church from the Scripture we know not Neither did Clemenâ— in his Epistle to the Corimbâ—ans know any more than we doe which a few instances will manifest Saith he speaking of the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bishops and Deacons as in the Church at Philippi this man knows but the 〈◊〉 Order he is utterly unacquainted withall And that the difference of this mans expressions concerning Church Rulers from those in the Epistle under consideration may the better appear and his asserting of Bishops and Presbyters to be one and the same may the more clearly be evidenced I shall transcribe one other passage from him whose length I hope wiâ—l be â—xcused from the usefulnesse of it to the purpose in hand Page 57 58. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for so it seems was the manner of the Church in his daies that their Officers were appointed by the consent of the whole Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Bishops of whom he was speaking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And suâ—dâ—y other discoveries are there in that Epistle of the like nature It is not my design nor purpose to insist upon the parity of Bishops and Presbyters or rather the Identity of the Office denoted by sundry appâ—llations from these and the like places This work is done to the full by Blondellus that out labour in this kind were that the purpose in hand is prevented He that thinks the arguments of that Learned man to this purpose are indeed answered throughly and removed by D. H. in his fourth Dissertation where he proposes them to consideration may one day think it needfull to be able to distinguish between words and things That Clemens owns in a Church but two sorts of Officers the first whereof he calls sometimes Bishops sometimes Presbyters the other Deacons the Doctor himself doth not deny That in the judgement of Clemens no more were instituted in the Church is no lesse evident And this carries the conviction of its truth so clearly with it that Lombard himself confesses Hos solos ministrorum duos ordines Ecclesiam primitivam habuisse de â—is solis praeceptum Apostoli nos habere lib. 4. sent D. 24. 2. To supersede a conclusion not magisterially dictated that were the confidence quarreld at in me but regularly inferr'd from premises there can be no more necessary than to discover the falsenesse of the premises or their weaknesse and incompetency to induce that conclusion And this being already done particularly and at large 't is impertinent to give any further answer to or account of this conclusion I shall onely lightly pass through the several steps of it and acknowledge of his conclusion as much as either here or from the premises I find any reason to acknowledge and briefly touch at the reasons before more largely rendred why other parts of it may not be consented to 3. And 1. what he saith of these Epistles that they seem like the children of the strange wives speaking part the language of Ashdod and part the language of the Jews hath perfect truth in it being applyed to the former corrupt Editions of Ignatius but none at all nor any appearance of any as it is applyed to that volume by which we desired to be judged in the businesse of Episcopacy 4. Secondly what is by these Epistles as they are in our more emendate Copies affirmed of Bishops is very agreeable to what is by the Scripture by Clemens by Polycarpe said of the same subject all which under the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the like describe their office and require subjection and obedience to be payd to them 5. Thirdly for the three orders particularly for the second of those three which antiently and still but either rarely or not at all in the Scripture are called Presbyters but may most distinctly be styled Presbyteri secundarii or partiarii Elders of a second rank admitted to the exercise of some parts of the Episcopal office but not to all and so distinguisht from Bishops or Elders of the first rank These the Prefacer cannot but know that I doe not undertake to find either in the Scripture or in Clement's or in Polycarp's Epistle and that though I have reasons to assure me that when the namber of believers increased so far that there was both need of them and competent store of fit persons to undergoe that office then such Presbyters were ordained to bear part of the burthen with the Bishop as the seventy Elders with Moses and I have compent reasons to perswade me that this was done in some places before the departure or decease of all the quire of Apostles particularly that St. John instituted such in Asia when he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet this was not so universally done thus early as that either the Writers of the Scripture could or after them Clement at Rome should be required to make mention of it And for Polycarpe though I suppose and doubt not but he lived to see such in the Church yet there was no necessity that in that one Epistle of his he should mention them or use the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders of any others but Bishops it being certain that after the secundarie Presbyters were instituted the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 still continued common to Bishops and was not presently appropriated to Presbyters as is elswhere made clear out of Iraeneus Clemens Alexandrinus and Tertullian Dissert 4. c. 22. and in the vindication of them from the exceptions of the London Ministers 6. It remains therefore that the Epistles of Ignatius are the best records of Primitive Antiquity on which to build this second Order of Secundarie or Partiarie Presbyters which if they were instituted personally by St. John or if they were designed by the other Apostles and not ordained in their times onely because thus early 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Epiphanius's style there was no need of them their Institution will still be Apostolical though not mentioned in the Apostles writings as in the Answer to the London Assemblers hath been shewn also 7. Fourthly concerning the title of Pastorsâ—nd â—nd Doctors or Teachers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Scripture he cannot but know the account given by me viz. that by all and each of those Bishops are to be understood as hath been shewed Dissert 4 c. 14 15. and nothing being here said to disprove it 't is but petitio principii to suppose the contrary So also of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rulers I have spoken at large Dissert 4. c. 13. The like of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when they have none but Deacons joyn'd with them Phil. 1. 1. and 1 Tim. 3. All which are perfectly agreeable to my hypothesis that there are no single Presbyters or middle order of Officers betwixt Bishops and Deacons that I discern mention'd in Scripture So the use
〈◊〉 loquitur Ignatius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even so new as to bee but ust theâ— instituted was yet pretty antient very little distant from Apostolical Ignatius himself being stiled an Apostolical person and without controversie long before that famous Epocha of 140 years after Christ to which Blondel affixes the rise of Epâ—scopacy 36. Thirdly That to avoid all the force of his argument I was not obliged to affirm that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 belonged to age on one side or that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the other For in case that were granted to be the right reading not absolutely for that was prevented but ex hypothesi if it were yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might more agreeably to the context and the nature of the word signifie Ordination and for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that place to Timothy by him cited it evidently signified not new for what could the Apostle mean in forewarning him to abstaine from new lusts were not antient as dangerous It was much more reasonable to think young Timothy was advised to beware of such sins as are met with among young men which was the reason that young men were not ordinarily made Bishops and consequently as to that again both the Context referring to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the age i e. the youth of Damas their Bishop and the nature of the word being a denominate from a young man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 would perswade rather to render it so there also and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 would be the ordination of a young man and so I am sure the learned Primate renders it juvenilem â—rdinationem and Vossius who reteins the old barbarous Latine yet in his Notes hath these words Non debere eoâ—conti i. e tanquam commodato accipere ad se pertrahere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illam juvenis istius Episcopi which sure in his Paraphrase of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and punctually agrees with my interpretation also And the Analogie with the use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but once used in Scripture would much better agree with this than the rendring it a new Order 37. And now I shall be very well content to be told by the Reader of what perswasion soever what figment or how grosse it was that I endeavoured to impose upon him when I began first with a profession that I did not assent to that reading and then onely added that I did as little assent to Salmasius's interpretation but could not be deem'd absolutely to like the interpretation produced by me but onely ex hypothesi and in comparison with that of his affixt to St. Paul's words to Timothy where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was used nay that rather than I would make use of my own though backt with the concurrent judgement of such learned men I chose to forsake the Laurentian Copie in that particular which in others I generally adhered to 38. There remaines one part of the suggestion still the doubtfulnesse which the if importeth whether I consult Authors any further than meerly to serve my own turn To which I answer 1. by professing that I seek truth from Authors and no proofs or confirmations of any thing but what I verily believe to be such 2 That I may well be believed in this profession because I am of no partie which either hath appeared to want such supports or if it did could probably tempt any man with competent rewards to undertake so vile an office as is writing and consulting Authors to maintain that which the conscience doubts of or knows to be false Lastly That the particular whereon this suggestion is founded can be no just cause of this suggestion For 1. not having Vedelius's Edition of Ignatiu by me when I wrote the Dissertations I had yet the Lord Primates first Edition of the Epistles which is known to contain the Vedelian Text of the Epistles but hath not his Exercitations where the Vir doctissimus was mentioned And 2. the whole matter concerning that vir Doctissimus being already perfectly cleared and that if that passage and those arguings of the vir Doctissimus in Vedelius had actually occurr'd to my memory it had not been in the lest degree pertinent to the subject of my then present affirmation it must now be as unseasonable for me farther to vindicate my integrity herein as it will be uncharitable in any without any new cause to doubt of it This onely I must observe for mine own use both from the beginning and the end of this Animadversion that my Monitor is one of them whom I am by obligation of Christian Charitie bound to blesse and pray for and I shall doe it either in my own choice of words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or in any other form he shall praescribe me And so much for this Section Sect. 2. Answer to Testimonies of Mr. Calvin the Centuriators and Dr. Whittaker Of Lent â—he occasions of Ignatius's Epistles His journey from Antioch to Rome Numb 1. BUt this Act is not yet at an end there is it seems more of this Animadversion still behind following in these words But yet a little farther The first Edition of these Epistles in Latine was Augustae Vindelicorum An. 1529 in Greeâ— aâ— Basil 1566. Before which time I suppose the Doctor expects not that any opposition should be made to them considering â—he heaps of filth and dung that until about that time were owned for the Offspring of the Antient Fathers Upon their first appearing in the world what is the entertainment they receive One who was dead before either the Doctor or either of his Antagonists were born and whose renown among the people of God will live when they are all dead gives them this welcome into the world Ignatium quod obtendunt si velint quicquam habere momenti probent Apostolos legem tulisse de quadragessimâ— similibus corruptelis nihil naeniis istis quae sub Ignatii nomine editae sunt putidâ—us Quo minus tolerabilis est â—oâ—um impudentia qui talâ—bus larvis ad fallendum se inâ—â—â—uunt Calv. Instit lib. 1. c. 13. sect 29. What ever be the jugement of our Doctor concerning this man as some there are of whom a learned Bishop in this Nation long ago complained that they are stil opening their mouthes against Calvin who hâ—lp them to mouthes to speak with Abbot ad Then He will in the judgemenâ— of some be so far accounted some body as to take off from them the confident Assertion that Salmasius and Blondellus were mortalium primi that rejected these Epistles The Centuriatoâ—s of Magdenburg were esteemed to be some bodyes in their dayes and yet they make bold to call these Epistles into question and to tender sundry arguments to the impairing their credit and authority This then they Cent.
and faithfull in the discharge of their duâ—y for saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though they were unblameable both in their conversation and Ministry yet they removed them from their office To reprove this evil to convince them of the sinfulnesse of it to reduce them to 〈◊〉 right understanding of their duty and order walâ—…ing in the feâ—lowâ—hip of the Gospel what course doth he proceed in what arguments doth he use He minâ—s them of one God one Châ—â—st one Bâ—dâ— one Faith tels them that wicked men alone use such wayes and practices bids them read the Epistle of Paul formerly written to them upon â—ccâ—sion of another division and to be subject to their own Eldeâ—s and all of them leave off contending quietly doing the things which the people oâ— the body of the Church commanded Now had this person wâ—iâ—ing on this occasion using all soâ—ts of arguments artificial oâ— inâ—râ—â—ficial 〈◊〉 his purpose been baptised into the opinion and esteem of a single Episcopal â—uperintendent whose exultation seems to be the design of much which is said in the Epistles of Ignatius in the sense wherein his words are usually taken would yet never once so much as bid them be subject to the Bishop that resemblance oâ— God the Father supplying the place of Chrrst nor oâ—… them hâ—wâ—…erâ—ibâ—e a thing it was to disobey him nor pawâ—d his soul â—or theirs that should submit to him that all thâ—â— obeyed him wâ—r safe all that disobeyed him were rebellious cuâ—sed and separated â—…m Gâ—d What Apology 〈◊〉 be made for the weaknesse and ignoraâ—ce of that Holy Mâ—…yr if we shâ—ll supposâ— him to have had apprehensions like those in there Epistles of â—hâ—â— sacred order for omitting those all-conqâ—eâ—ing â—eâ—sons which they would have supplyed him withâ—ll to his purpose in hanâ— and pâ—â—ching on arguments every wâ—y lesse usefull and câ—gent But I say I shall not insist on any such things as these but onelâ— 4. I say there is not in any of the Doctor 's Ex eâ—pâ—a from those Epistles not in any passage in 〈◊〉 any mention or the least intimation of any Church wherunto aâ—y Bishop was related but such an one as whose members met altogeâ—her in one place and with thâ—iâ— Bishop dispâ—sed and ordered the 〈◊〉 of the Church Such was that whereunto the hâ—lâ— Martyr was relaâ—ed such were those neighbouâ—ing Churches that sent Bishops and Eâ—…s to that Church And when the Doctor proves the contrary â—rit mâ—hâ—…magnâ—â— Apollo From the Churches and their statâ— and constitution is the state and condition of their Officers and their â—â—lation to them â—…en Let that be manifested to be such from the appointment of Jesus Christ to his Apostles or de facto in thâ— dâ—yes â—f Ignatius oâ—… beâ—ore the contempeâ—aâ—ion oâ— Ecclesiastical â—ffâ—iâ—es occasionaâ—â—y or by châ—…ce to the civil constitution of Cities â—nd Provinces in these dayes as woul◠〈◊〉 possibly câ—uld beare a 〈…〉 Diocesan Metropoliticaâ— Hierarchiâ— and this controversie will be at an end When this is by any attempted to be demonstrated I desire iâ— may not be wiâ—h sucâ—â—â—ntences as that uâ—ged by our Doctor from Epist ad Ephes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The expression in it concerning Christ being unsound unscriptural concerning Bishops unintelligible or ridiculous 3. How unwilling the writer of this Preface therein to shew the judgement of Antiquity concerning Perseverance hath been to goe out of that his way the large Animadversions which he hath afforded Episcopacie Ignatius and me will sufficiently demonstrate As it is the sooner he shall now return to his rode againe the more tolerably easie it will be for the Reader and me and therefore I shall endeavour to make as much haste as he and neither take any notice of what hath been said in the Dissertations for proof of Episcopacie but yield that if it appear that there were none but particular Independent Congregations in Ignatius's time I have then produced no testimony from him by which the Prefacer may be concluded though as far as concerns Blondel who went upon distant hypotheses all that I said may have been in full force against them 4. His second consideration concerning the degenerating of Christs institutions concerning Church Administrations in the management of succeeding Churches and the principle of that degeneration the working of the mysterie of iniquity and the occasion of that again the accommodation of Ecclesiastical affairs to the civil distributions which is in effect that the Apostles erecting Mother-Churches in chief Cities where they first preacht as at Jerusalem to all Judaea Antioch to all Syria c. was a special occasion of and advantage to the working of the mysterie of iniquitie is that which in the several degrees of it might yield large discourse the mysterie of iniquity in St. Paul being remote enough from this and distributions of Churches such as were most commodious far enough from having either iniquity or mysterie in them But I shall readily transcribe his patterne as he hath not neither shall I infist on it 5. The third on which he will not insist much farther was competently insisted on before in comparing Clement's two orders in the Church and the like in St. Paul with Ignatius's three But the design of returning to it again was to offer one argument more which had not formerly been made use of and I must not let that fall to the ground It is this that if the Bishop had been in that esteem in Clement ' s time in which these Epistles set him out as the resemblance of God the Father he would certainly have bid them be subject to him and used that as an argument to compose the sedition of which he wrote unto them 6. But 1. it is certain that negative arguments prove nothing there might be Bishops in Clement's dayes and the power due to them as great as that which would intitle them to the image of God the Father and yet the sedition being raised against the Bishops themselves and the question being not concerning the Order but the Persons who should be advanced to it the mention of the dignitie of the Order or of the due subjection to it might be no proper way of appeasing that sedition nor as such chosen to be made use of by Clement 7. Secondly We know that next the obligations to peace c. the first and principal argument used by Clemens was the institution of these their Bishops by the Apostles and the dignity of that Order being such that the Apostles foresaw the contentions that would be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the dignity or name of it he tels them that the Apostles had made a list of successors in each Church presuming and not needing more particularly to tell them that this was an high aggravation of their crime in throwing those out whom God had thus particularly set over them And I know not that Ignatius would or could upon his hypotheses have argued stronger to his purpose 8.
Bishops and Angels it is that I borrowed that appellation 8. The last thing that I must if I will not be supposed to prevaricate make good is that the Angels of the Churches related in their office not onely to the particular Churches wherein they were placed but to many Churches also no lesse committed to their charge than these wherein they did reside and that to power and jurisdiction c. 9. That they related to other Churches besides their owne even to all that belonged to their Province I suppose my selfe obliged to make good and the 34. Apostolick Canon is alone able to doe it in generall as shall anon appeare Then more particularly that they had power of ordeining Bishops and of judging them also is Saint Chrysostome's affirmation of Titus whom I suppose to be such a Metropolitan in Crete That if any were made Bishop 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without the judgement and liking of the Metropolitan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He ought not to be a Bishop is the sixth Canon of the first Councel of Nice And what is there defined of the Metropolitan's rights besides that 't is done by 318. Bishops the most select of the whole Christian world and in an age very competent to passe a â—udgement of an Apostolical custome it is also vouched by them expresly as one of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the antient immemorial customes of the Church And much more to the same purpose is evident by the antient Canons of the uniâ—ersall Church as hath in some measure been set downe and as farre as I can be concerned to make good either against the Presbyterian or Congregational or Pâ—pist way in a tract of Schisme Chap. 3. Sect. 11 c. 10. To this the story of those first tunes exactly accords telling us that Irenaeus by being Metropolitan of Lyons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was Bishop that sure must be interpreted Metropolitan or Primate of the Diocesse sand so Bishops that pertaine to France and againe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he had the Government of the Brethren i. e. the Christians that belong to France And this 〈◊〉 the Scholar of Polycarpe auditor of the Apostles theâ— Demetrius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 undertooke the administration of the Dioceses belonging to Alexandria and both these at the same time in Commodâ—…'s reigne And that whole Chapur in Eusebius is but the enumeration of severall such Metropolitans by name who were all at the same time of the Church of the Antiochians Sâ—rapâ—â—n the eighth from the Apostles of the Church of Elâ—…us's successor Victor of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as he phraseth it in the next Chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophilus of the Church in Jerusalem Narâ—â—ssas of the Church of Corinth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Banchyllus and of Ephesus or as he phraseth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Polycrates of whom he after saith that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was chiefe as Prime or Ruler of the Bishops of Asia In the same manner as afterward Saint Cyprian Bishop of Carthage in the Councel of Constantinople in Truâ—… styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Archbishop of the Region or Province of Africk which is as to the matter of it own'd by himselfe Epist 40. and 45. where he mentions his Province and the extent of it Sect. 2. Of Churches in the pâ—â—ral and a Church in the singular in the Scripture 〈◊〉 1. IN pursuit of this matter of Metropolitanes he proceeds next to take notice of one observation of mine in these words 2. To this end he informâ—… sect 2. that in the New Testament there is in sâ—ndry places mention maâ—e of Church 〈…〉 â—umber aâ— Gal. 1. 21. 1 Thes 2. 14. Acts 9 35 Act 〈…〉 Gal. 〈◊〉 Rev. 1. 11. sometimes of Church onely 〈…〉 as Acts 8. 1 15. 4. 22. Acts 1. 〈…〉 Heb. 16. 1. 1 â—or 〈◊〉 2 â—or â—1 1. Thes 1. 1. Rev. 〈◊〉 〈◊〉 8 1â— 18 Now this is 〈…〉 beholding to the Doctor for iâ— no moâ—e I suppâ—◠〈◊〉 〈◊〉 â—â—und to be to it when the reason of it shall be a liâ—…e wâ—…d â—…ed The summe is that the name Church in the singâ—…r 〈…〉 but where iâ— relates to the single congregation in or oâ—â—…e Câ—â—y or Town Thâ—â— of Churches respecting â—he several Churchâ—… Congregations that were gathered in any Country or Province Manifest then it is from hence that there is in the New Testament no Church of one denomination beyond 〈◊〉 single Congregation And where there are more they are alwayâ—s called Churches How evidently this is destructive to any Dioceâ—… Metropolitical Officer who hath no Church left him thereby of Christ's institution to be related to another opportunity will manifest 3. Here is but one thing done by the Prefacer a recital of my observation in the words just as I set it that there is in the New Testament mention sometimes of Churches in the plural sometimes of a Church in the singular 4. For this observation he saith he is not beholding to me and I shall imitate him thus far in replying that neither is he the first that hath mistaken it the London Ministers had done before him just what now he thinks fit to doe For having duly recited the observation when he comes to give the summe of it that summe is very different from the particulars just as by the London Ministers it had been before viz. that my observation is that the word Church is never used in the singular but when it relates to a single congregation 5. Here I must interpose as to the London-Ministers I did and to the Vindication there I referre the Reader for it and shall here recite it no farther than onely thus that I onely say the word Church was so used in the singular for the Church of one City meaning still as I there expresse and I alwayes doe when I speak of a Citie-Church with the territorie adjoyning whether again that be a territorie of more Cities when that which is spoken of is a Metropolis as many of those which I there mention were Corinth Ephesus all certainly except Cenchrea being near unto and an Haven-City of Corinth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Stephanus Byzantinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or whether the villages adjacent when it is not a Metropolis But that the word Church in the singular is never used but when it thus relates to the single congregation in or of one City Metropolis or not Metropolis that I never said nor thought nor was it usefull to me to observe oâ— suggest any such thing 6. And so being mistaken in his ground his inference must also suddenly vanish which he affirm'd to be so manifest and so likewise all the advantage which when opportunity should serve he meant to have made of it Sect. 3. The meaning of Provinces Philippi a Metropolis Dionysius's Epistle to Gortyna Philip Bishop of all the Churches in Creet
repeated or inlarged on 7. In the close he is pleased to adde that by this time i. e. in Ignatius's time who suffer'd in Trajan's time and survived St. Iohn very little some alteration was attempted and if that were so meant by him as to belong to the jurisdiction of the Church of Rome over other Churches which the discourse is upon this truly might passe for prâ—ttie antient being scarce distinguishable from Apostolical and so if what was attempted were attain'd also 't will be very like the yielding that which I contended from that testimony Sect. 8. Alexandria a Patriarchate instituted by St. Mark This proved and vindicated The Essens in Alexandria Christians Bishops among them Num. 1. IN the next and last place he will passe his judgement on the evidence drawn from the storie of the Church of Alexandria thus 2. The exâ—mpâ—e of Alexandria is urged in the next place in these words idâ—â— de 〈◊〉 de qua Eusebius Marâ—um 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ecclesias in plurali primum in Alexandriá instituisse Haâ— omnes ab eo sub nomine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 administrandas susâ—episse Anianum Neronis anno octavo idem Eusebius affiâ—…t quibus patâ—t primariam Alexandriae Patriarchalem Cathedâ—â—m fiâ—…sse ad quam reliquae Provinciae illâ—us Ecclesiae à Marco plantatae ut 〈◊〉 Met opâ—…ticaâ— suam pertinebant doubtlesse for 1. There is noâ— any passage iâ— any aâ—…ent Author more clearly discovering the uncertainty of many things in Antiquity than this pointed to by the Dâ—ctoâ— in Eusebius Fâ—… 〈◊〉 the sending of Mark the Evangelist into Aegypt and his pretching theâ—e at Alexandria what he had written in â—hâ— Gospel is but a Repâ—â—â— Men said so but what ground they had for their saying so hâ—…elatâ—s noâ— And yet we know what a foundation of many aâ—â—eâ—tions by following Wâ—…s his uâ—â—or oâ— report is made to be 2. In the very next woâ—â—â— the Author affiâ—mes and insists lâ—ng upon it in the next Chapâ—er that Phâ—lo's bâ—ok 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was written concerning the Câ—… convâ—râ—ed by Mark 's preaching at Alexandria when it is notoriously known that it treateth of the Essens a Sect among the Jew amongst whose observances many things were vain superstirious and foolish uâ—worthy to be oâ—ce appâ—â—uded as the practice of any Christian in those day s that 〈◊〉 Phâ—lo â—s far as can be gâ—thered living and dying in the Jewish Religion having been employed by them with an Apology to Rome in the dayes of Caligâ—lâ— But 3. supâ—â—se that Mark were at Alexandria and preached the Gospel there which is not improbable and â—…ed many Chuâ—ches in â—â—at great and populous City of Jewes and Gentiles and that as an Evangelist the care of those Churches was upon him in a â—eculiar manner â—ay and adde farther thâ—â— after his death as Hieromeâ—ssuâ—â—s â—ssuâ—â—s us the Elders â—nd Presbyters of those Churches câ—oâ—â—e ouâ—…ne among themselves to preside in their Convocations and meetings I I say â—l â—his be supposed what will ensue wâ—y then it is manifest thaâ— theâ— was fixed at Alexandria a Paâ—…chaâ— Chaiâ— and a Metropolitical Church according to the appointment of Jesus Christ by his Apostles Si hoâ— non sit probationum satis nescio quid sit satis If some few Congregations live together in love and communion and the fellowship of the Gospel in a City he is stark blind that seâ—s not that to be an Archbishops See The reason is as clear as his in the Comâ—… for the freedom of his Wife Sy Utinam Phrygiam â—xâ—râ—m mâ—am â—â—à mecum videam lâ—beran Dem. Optiâ—aâ— muliereâ— qui lem â—y Et quidem nepoti tuo hujus filiâ— hodiâ— primam mammam ded haec Dem. Hercle vero sâ—…ò siquidem prioâ—am dedit ba dâ—dubium quâ—â— emâ—â—i Aequum sâ—â—t Mâ—â— Ob eaâ—â— rem Dem. Ob â—am And there is amend of the contest The Doctor indeed hath sundâ—y other Sections added to â—hâ—se foregoing whâ—… as they concern times more remote from those who first received the Apostolicaâ— Institutions so I must ingeniously professe that I cannot see any thing whereon to fastâ—n a suâ—piâ—ion of a proof so â—a re as to call it into examination and therefore I shall absolve the Reader from the penaâ—ty of this Dâ—gression 3. It is most true that I have deduced the Original of Metropolitans from the first plantation of the Faith in Alexandria the prime City of Aegypt and having before spoken many things of it I begin here with a reference to what had there been said And for the clearing of it it is not aâ—â—sse that I give the Reader a brief view of all 4. They that write the History of that Church and are thought to write it least favourably to Bishops doe yet aâ—… of the Records of that Church that St. Markâ—oundâ—â— â—oundâ—◠〈◊〉 and left Ananias or Anianus Patriarch there Of this Eusâ—b us thus speaks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Mark first erected â—hurches in Alexandri◠〈◊〉 〈◊〉 Anianus received and ruled under thâ—â— tâ—â—o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Province of Alexandria adding that 〈◊〉 was such a multitude of them which upon St. Mark 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first onset received the Christian Faith 〈◊〉 〈◊〉 to it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 most Philosophical or pious excellent mâ—â—ner 〈◊〉 living that Philo Judâ—us who lived at that time 〈◊〉 〈◊〉 â—it to write a Book to describe their whole manner of 〈◊〉 5. That the same St. Mark constituted 〈◊〉 so in Pentapolis is affirmed by the Author of his 〈◊〉 〈◊〉 〈◊〉 accordingly the sixth Canon of the first 〈◊〉 Nâ—… appoints those Churches as also all 〈◊〉 〈◊〉 〈◊〉 Lybia to be subject to the Patriarch oâ— Alexandâ—◠〈◊〉 firming that so it was to be by the antient and primitive custome 6. Here it is evident that by Mark himself Alexandria was constituted a Metropolitical Patriarchal See in the hands and government of a Patriarch who by being Bishop of that had the care of the whole Province and many particular Churches in it and accordingly superintended in all of them And this the second Canon of the Council of Constantinople refers to when it decrees 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the Bishop of Alexandria shall administer onely the affairs of Aegypt and this in their care 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to confound the Churches disturb the order antiently observed among them 7. The onely thing that I could foresee possible to be objected to this was the authority of Eutychius the Annalist affirming that till the time of Demetrius's Patriarchate there was no other Bishop in Aegypt but onely at Alexandria But to this authority it was sufficient to oppose the farre greater of Eusebius who speaking of that Demetrius saith that after Julian he undertook 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the government of the Dioceses there in the plural which cannot be imagined to be without Bishops over them And the same is