with Judas 'T is no more impossible saith he that Timothy should leave his first Love Rev. 2.2 than that Judas the Apostle should betray his Master P. 162. We must not think but that some of the Apostles Friends and Disciples made Ship-wrack of the Faith Alexander did so Acts 19.33 And why not Timothy so did Demas The Apostle saith of Timothy There was no Man like-minded Phil. 2.20 22. And that there were Prophecies concerning him that he should War a good Warfare 1 Tim. 1.18 Can any such thing be said of Judas We say Comparisons are odious was there ever a more odious one than to compare one of the most excellent New Testament Saints with the vilest of Hypocrites I will refer him to his own Words if it be not offensive to him to review them Criticks will be busie and advance Paradoxes and who can help it P. 163. Timothy shall be an Apostate-Bishop rather than no Bishop But he thinks to mend the Matter by supposing Timothy might be dead when the Revelation was written because he was an infirm Man 1 Tim. 5.23 and would scarce live to Seventy Years We have known infirm Men that were Temperate to live above Seventy J. O. observ'd that many Chronologers affirm'd that Timothy was alive then This he overlooks J. O. shew'd out of Dr. Lightfoot That the Angel of the Church was a Parish-Bishop in Conformity to the Jewish Synagogues each of which had its Angel or Bishop Our Author here enters the Lists with Dr. Lightfoot not with J. O. He hath not shew'd us saith he P. 164 165. that every Synagogue had a Presbytery Let him consult Dr. Lightf Vol. 1. p. 302. p. 611. Vol. II. p. 133. But the Rulers of the Synagogues adds he P. 165. were subject to the High-Priests and their Presbytery So are the Presbyters to Jesus Christ our great High-Priest and to all Rulers of his appointment He told us above That the High-Priest and Presbytery were the chief Court of Judicature among the Jews and had the highest Jurisdiction And so it had in things Civil and Sacred What is this to Episcopal Power over the Presbyters Let the Bishops produce as clear a Charter for their Order as the High Priests did for theirs and we 'll submit He remembers Mr. Bois scoffs at the Bishop of L. for Arguing with Dr. Lightfoot P. 166. but does not refer to the place lest we should see what great Reason Mr. B. might have to reject Rabbinical Traditions and what little reason our Author had to charge him with scoffing When Rabbinical Learning is of any advantage we are content to make use of it if against us P. 167 we deride it saith he When it is against the Truth we reject it when there is a Harmony between it and the New Testament we receive it not for Confirmation of Divine Truth but for Illustration Mr. G. cannot deny but the Minister of every Synagogue was call'd the Angel of the Church and Bishop of the Congregation as Dr. Lightfoot hath prov'd Therefore it looks highly rational that the Angels of the Asian Churches should be so called in Allusion to the Ministers of the Synagogue Christian Oratories are call'd Synagogues James 2.2 Our Author cannot deny the Agreement in many things between both But says he The Temple-Worship whereof a great deal was Moral was as much the Pattern of the Christian as was the Synagogue-Worship and if so the Jewish Priest-hood was the Pattern of the Christian Hierarchy p. 166. 1. The Jewish Priesthood was appropriated to the Ceremonial Worship of the Temple though they perform'd the Moral parts there also The Legal Priests and the Legal Altar were Relates Heb. 7.13 14. and both were Abolished together Heb. 7.12 For the Priesthood being changed there is made of necessity a change also of the Law What Law not that which concern'd the Moral Worship but the Law of Ceremonies to which the Levitical Priesthood was adapted 2. The Moral Worship in the Synagogues might be performed by such as were no Priests * Lightf Vol. II. p. 133 134 135. but none but Priests gave attendance at the Altar Heb. 7.13 Therefore the Ceremonial Worship Temple and Priesthood being Abolished and the Moral Worship which was the only Synagogue-Worship being Transplanted into the Christian Church it follows that the Jewish Priesthood was no Pattern of the Gospel-Ministry But this has been consider'd before J. O's First Instance of Ordination by Presbyters from Acts 13.1 2 3. hath been sufficiently vindicated above Cap. 2. He is in one of his hot Fits again P. 168. and Charges J. O. with insufferable Artifice Fallacy Sophistry c. for saying That if Barnabas was one of the Seventy Disciples as the Ancients affirm he was then was he of the Order of Presbyters according to that Hypothesis that makes Bishops to succeed the Twelve Apostles and Presbyters the Seventy Disciples J. O. did not call Barnabas a Presbyter but argued ad bominem He might as well have affirm'd saith he That Matthias another of the Seventy was but a Presbyter who succeeded Judas We read of Matthias his Solemn Call to the Apostleship and that he was Numbred with the Eleven Acts 1.26 but we have not the like account of Barnabas 'T is true he is call'd an Apostle Acts 14.4.14 so are Evangelists sometimes as we proved before Many conceive he was but an Evangelist Paul seems to own no Apostles in a strict Sense but the Twelve and himself 1 Cor. 15.5 7 8. It was the Prerogative of the Apostles to confer the Gifts of the Holy Ghost but we do not find that Barnabas ever confer'd that Gift Though I will not be positive but he might be a real Apostle J. O. Argued That those who have power to Dispense the Gospel to Baptize and Administer the Lord's Supper have also Power of Ordination because these are Ordinances not inferiour to Ordination Et parium par est ratio They are not inferiour to Ordination 1. Preaching the Gospel is not inferiour to Ordination The Publishers of it are Ambassadors for Christ 2 Cor. 5.20 represent the great Prophet of the Church Mat. 5.20 are Workers together with God 2 Cor. 6.1 And is an Ordainer morethan this Baptism is our Solemn Dedication to God Ordination is no more only the former is to Christianity as such the latter to a particular work 2. Baptism is a Sacramental Dedication which Ordination is not 3. In the Lord's Supper the Minister sets apart Bread and Wine as Symbolical Representations of Jesus Christ Jerom saith of Presbyters Ad quorum preces Corpus Sanguis Christi consicitur Now which is greater to Impose Hands or to make the Sacramental Body and Blood of Jesus Christ If they have Power to Consecrate Holy Things why not Holy Persons also Thus J. O. who prov'd also that the Ministerial Acts now mention'd are not inferiour to Ordination from 1 Cor. 1.17 Mat. 28.19 20.
I see not why he should mention it here except it were to vent his Spleen against poor Calvin not the English Calvin alias Baldwin but the French Minister of that Name upon whom he passeth this Censure I am persuaded Page 3. if the most understanding Calvinist would represent the Opinions of that great Man in their true Colours he would fright more out of their Wits than he could solidly satisfie or Proselyte to his Party If I should attempt to represent the Opinions of Calvin in their true Colours I despair of satisfying a Man of Mr. G's Kidney nor would I be so spiteful as to fright him out of his Wits However I hope I may without prejudice to his Intellect refer him to the Seventeenth Article of the Church of England concerning Predestination and Election and to the Prayer at Burials That God would shortly accomplish the number of his Elect which assert one of Calvin's most frightful Doctrines namely that of Election which implies Reprobation or Preterition To choose is to Select some from among others that are left I presume he hath declared his Assent and Consent to the Articles and Liturgy with what Sincerity he knows best Perhaps his pre-conceived Notions have given such a Tincture to his Eyes as happily secures him from the Intellectual danger of seeing some Truths in their own Colours He wonders with what Confidence the little Striplings which Mr. Frankl Instructs so soon as they have Commenced Ibid. he knows not what Degree are ready to determine the Cause between Arminius and Calvin as if they were Doctors of the Chair I am afraid our Rector is no great Philosopher for a Philosopher who inquires into the Reasons of things wonders at nothing but 1. Why should he wonder that Mr. Fr.'s Pupils should with the same freedom determine for Calvin that many raw Youths that come from the Vniversities do for his beloved Arminius Can that be a Crime in ours which passes for a Vertue in theirs 2. To cure his wonder I will tell him the Reason why they determine against Arminius beause Judicious and Learned Mr. Fr. who as little needs my Commendation as he fears the Rector's Censure directs his Pupils to the Study of the Scriptures and their own Hearts which will enable them betimes to exalt the Free Grace of God and to depress the proud and enslaved Will of Man 3. One that is a Genuine Son of the Church will not wonder that Mr. Fr. should acquaint his Scholars with the Orthodox Ancient Doctrine of the Church of England whose Learned Divines Subscribed the Decrees of the Calvinistical Synod of Dort in Conformity to the Doctrine of the English Church which preferred them after their return and never Censured that Act of theirs The Sense of the Church of England may be seen in her Articles whereof the Tenth is against Free-Will the Thirteenth against Works preparatory to Grace and the Seventeenth for Predestination and Election The Articles were Composed A. D. 1562. Some Years after viz. A. 1595. the Lambeth Articles came out which were drawn up by Arch-Bishop Whitgift with the Advice of several of his Clergy and Subscribed by the Arch-Bishop of York and afterwards Inserted into the Articles of the Church of Ireland These agree with that Determination of the Synod of Dort * Fuller's Eccl. Hist. lib. IX p. 230. Why may not Mr Fr. â—cholars as well Determine for the Doctrine contain'd in the Articles of the Church of England which they Sincerely and Honestly Subscribe as Mr. G. and his Friends do determine against the Doctrine of the Church under the odious Name of Calvinism Who yet make shift to Subscribe her Articles by the help of a sorry distinction that they Subscribe them not as Articles of Faith but as Articles of Peace a Distinction that may help a Man to swallow the Mass or the Alcoran when his Peace and Temporal Advantages require it Mr. Fr's little Striplings as he calls them Thanks be to God are better instructed 4. As to Scholastical Degrees they are Ornamental Titles of no great Antiquity in the Christian World invented in the Lateran Council Gentil exam Con. Trid. p. 6. Ann. Dom. 1215. A wise Man values Persons by their real Worth and not by empty Titles which are most coveted by such as are least worthy of them and since the new Conformity clog'd with such Conditions as the Dissenters cannot comply with For the same Reason the Waldenses and Bohemians rejected Popish Degrees nor would Bucer accept of a Doctor 's Degree in Cambridge until the offensive initiating Ceremonies were dispensed with Hoorn sum Contr. l. 10 p. 754. Degrees were freely given to all deserving Persons before the Year 1616. when Subscription begâ—n to be urged by the Interest of Dr. Laud and his Party at Court who procur'd an Order from K. James directed to the Vice-Chancellor the Heads of Colledges and Halls c. in Oxon That none should take any Degrees without Subscribing the III. Articles in the XXXVI Canon Cambridge not long after Laud's life by Dr Heylin p. 71 72. submitted to the same Innovation For Mr. Hildersam Commenced Batchelor and Master of Arts without any Subscription But about 1617. one Mr. Smith Minister of Clavering in Essex desiring to Commence Doctor it was imposed to put him by and so upon all Doctors and Batchelors in Divinity by Letters from the King It was afterward Imposed also upon Masters of Art and Batchelors II. Another common Topick as our Author tells us Is to represent the bishops proud and haughty Persons and chiefly Pref. p. 4. because of the Honourable Title of Lord given them which is more excusable than for every I reacher to assume the Title of Master For the Law hath bestowed that Title upon the Bishops but not that of Master upon all Preachers This is a general Charge and not prov'd I am sure J. O. doth not Charge them with being Proud and Haughty 'T is true some grave Dissenters and sober Church-Men also have expressed their wishes that the Bishops would divest themselves of their Honourable Titles and Secular Grandeur for these Reasons among others 1. Because the Holy Apostles whose Successors they say they are assumed to themselves no such Titles We no where read of My Lord Peter My Lord Paul The Apostles little dreamt that a sort of Men should succeed them that would look more like the Princes of the Earth than the plain and mortified Ministers of the Humble Jesus 2. Lorldly Titles and Spiritual Domination seem to be forbidden by the Great Lord of the Church Mat. 20.25 26. The Princes of the Gentiles exercise dominion over them and they that are great exercise authority upon them but it shall not be so among you That which distinguisheth Civil Magistrates from Gospel Ministers is the Exercise of Dominion and Titles of Honour both these are forbidden unto Ministers It shall not be so among you You must not Exercise
judg'd by the Nobles They put us in a worse Condition say the Confederate Nobles then God would have the Pagans to be in when he said Render to Caesar the things that are Caesars and to God the things that are Gods We Decree and Enact that from henceforth no Clerk or Lay-Man bring any Cause before the Ordinary or his Delegate except it be that of Heresie Matrimony or Usury That so our Jurisdiction being revived and that they who are enrich'd by our Impoverishment may be reduced to the State of the Primitive Church They conclude in the Words of the Emperor's Letter It was always our Intention to oblige the Clergy of every Order especially the greatest to continue the same in the Faith that they were in the Primitive Church leading an Apostolical Life M. West ad An. 1247. p. 217 218. and imitating the Humility of the Lord Jesus The Civil Dominion of the Clergy was one of the main Grievances of the Bohemians which they would have redress'd in the Council of Basil Fox's Acts and Mon. ad An. 1438. Their Delegates Disputed fifty Days upon this and three other Articles in the Council The Lordly Titles and Dominion of the Clergy were very offensive to several Confessors and Martyrs in this Kingdom before the Reformation That eminent Light of his Age Jo. Wickliff affirm'd Non stat purè Clericum absque Mortali peccato civiliter dominari that it was a Mortal Sin for a Clergy-Man to exercise Civil Dominion My Lord Cobham calls the Possessions and Lordships of Bishops the Venom of the Church Swinderby Wals Hist p. 208. a learned Confessor and Martyr as Mr. Fox thinks hath these Words If Men speaken of worldly Power and Lordships Fox ad Ann. Do. 1413. and Worships with other Vices that reignen therein what Priest that desires and has most hereof in what Degree soever he be he is most Antichrist of all the Priests that ben on Earth John Purvey Fox ad A. D. 1390. a Learned Writer against Popery whom Thomas Walden calls the Library of Lollards and Gloser upon Wickliff saith It is a great Abomination that Bishops Monks and other Prelates Ibid. p. 5.30 Edit 1576. be so great Lords in this World whereas Christ with his Apostles and Disciples never took upon then secular Dominion He adds That all Christians ought to the utmost of their Power and Strength to swear that they will reduce such shavelings to the Humility and Poverty of Christ and his Apostles William Tindal that famous Instrument of Reformation who was burnt in Flanders by the Instigation of the English Monks because he had translated the Scriptures to the English Tongue writes That it was a shame of all shames and a monstrous thing that Bishops should deal in Civil Causes See his Works p. 124. and in p. 140. What Names have they My Lord Bishop my Lord Arch-Bishop if it please your Lordship if it please your Grace The brightness of this Truth hath shined upon some Doctors of the Roman Church in the darkest Times Ocham wrote against the temporal Dominion of the Pope and Prelates Gen. 45. ad An. Dom. 1338. Ad nihilum deducens potestatem Papae Praelatorum in temporali Dominio Acts and Mon. p. 667. as Nauclerus tells us One of the Cardinals in the Council of Basil in a warm Speech for Amedeus Duke of Savoy Candidate for the Popedom hath these Words I have often consented unto their Opinion which said it was expedient that the Temporal Dominions should be divided from the Ecclesiastical Estate For I did think that the Priests should thereby be made more apt to the Divine Ministry The Roman Pagan Priests medled not in Civil Affairs because if they had they must of Necessity either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neglect the Worship of the Gods or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prejudice the Citizens by omitting the Duties owing to the one or the other which would often interfere Plut. Quest Rom. ult The very Light of Nature taught the Heathen that the Service of the Gods and Attendance upon secular Imployments were inconsistent For this Reason the Apostle forbids the Ministers of Jesus Christ especially Bishops To entangle themselves with the Affairs of this Life 2 Tim. 2.3 4. I will conclude this Head with a Passage or two out of Mouns Jurieu's Pastoral Letters to the persecuted French Protestants In his first Pastoral Letter Past Let. 1. p. 4 5. he thus animadverts upon The Pastoral Letter of my Lord the Bishop of Meaux These Gentlemen are well advanc'd since the Authors and Founders of Christianity who call'd themselves plainly by their own Names without any other Title than that of Servants of Jesus Christ and Apostles of our Lord. My Lord's St. Peter and St. Paul had forgotten to set the Character of their Grandeur on the Front of their Pastoral Letters or Epistles 'T is not very Edifying to see the marks of Pride and worldly Vanity on the front of a Pastoral Letter He adds a little after Do not suffer your selves to be abused by those that tell you that in some Protestants States the Bishops retain the same Honours The Bishops of England have this to say for themselves that they are Peers of the Realm to which State and Condition the Name and Title of my Lord doth appertain and belong But besides I am perswaded that the wiser of these Gentlemen will willingly sacrifice these Titles which do not suff ciently bespeak the Humility of a Minister of Jesus Christ to a general Reformation in the Church when it shall be receiv'd I hope by this Time the Reader is convinced how impertinently Mr. G. Appeals to the Quakers Pref. p. 4. whom he calls indifferent Persons and honest in this Case because they have quarrell'd not at the Title of Lord only but at that of Master also Jesus Christ and his Apostles the General Council of Chalcedon the Fathers Princes Confessors and Doctors here witnessing against the Lordly Titles and Dominion of Bishops were no Quakers J. O. will not contend for the Title of Master which Mr. G. in Conformity to his indifferent Quaker doth not think fit to give him in his whole Book 3. A third Way saith the Rector is to accuse us of symbolizing with Papists p. 5. I cou'd wish there were no occasion for this Charge Our Disagreement with the Church of England is in those things wherein she agrees with that of Rome and in which both of them disagree with the Practise of the Apostles and the Reformed Churches abroad He tells us out of Euseb Lib. 1. it should have been Lib. 2. c. 16. That Mark constituted Churches in Alexandria that so great a Multitude both of Men and Women there embraced the Christian Faith c. These Churches Mark govern'd and after him Bishop Anianus as is shew'd in these Papers This Quotation he the rather produces because it has been over-look'd of late This
or no. He is the sole soveraign Power and not obliged to take the Coronation Oath or to govern according to the Established Laws if we may believe our Rector I will not trouble my self or the Reader by making Remarks upon these Passages which are but a few of many with which his Three Sermons abound All these you may find in the first These Sermons were design'd as he tells us Pref. 10 the Serm. p. 3. and I dare believe him To assure the higher Powers of his steadiness and fidelity and of may more in these Northern Climates It was a Point of mighty Consequence to the higher Powers to be assured of the Rector's Fidelity especially in a time when the Prince was under some disadvantage Most happy Prince who can assure himself of the Fidelity of such a Man as Mr. G. for in him he assures himself of many more in these Northern Climates The higher Powers then in being were highly obliged to so Profound a Casuist who by another Tentamen Novum attempted to prove the Jus Divinum of Absolute Monarchy and Arbitrary Government But all well-deserving Expectants have not the Happiness of being Preferred according to their Merits But to return to his Parallel 3. The Council at Jerusalem under the Conduct of the Holy Ghost injoyn'd the necessary forbearance of a few things to avoid offence Acts 15.28 The Convocation has made Canons injoyning the Practise of abundance of unnecessary things to create offence That Council widen'd the Door to Church-Fellowship by taking away the ancient ceremonial Terms of Communion and breaking down the partition Wall between Jews and Gentiles The Convocation has straitned the Door to Church-Fellowship by setting up new ceremonial Terms of Communion and erecting a partition Wall between Brethren 4. The Council at Jerusalem freed the Christians from a divine Yoke namely Circumcision the Convocation binds a humane Yoke of burthensome Ceremonies on our Necks The Apostles asserted that Christian Liberty which the Lord Jesus purchased at a dear rate and obliged us to maintain Gal. 5.1 Others unjustly deprive us of it and mancipate us under more beggarly Elements than those of the Jewish Pedagogy Gal. 4.9 Had the Apostles Successors imitated the excellent temper of their wise Fathers in this Council the Christian World had not been divided into so many Factions as it is at this Day When Rehoboam's little Finger proves heavier than Solomon's Loins no wonder there is a Schism in Israel 5. The Council at Jerusalem made no new Canon only thought fit to continue some divine Prohibitions that were obliging before Acts 15.29 The Convocation hath made but 141 new Canons concerning most of which there is no Divine Law The Canons of that Council are contained in one short Verse v. 29. The Canons of our Synod make a large Volume 6. The Canons of that Council have no Penalty annexed the Decree of the Council ends thus v. 29. From which if ye keep your selves ye shall do well Fare ye well Our Canons thunder out terrible Anathema's and Excommunications ipso facto not known to the Apostles against all the breakers of them 7. The Canons at Jerusalem were made by the Apostles Elders and the whole Church v. 22. Our Canons are made by the Bishops and Presbyters in Convocation which are the true Church of England by representation as Can. 139. obligeth us to believe on pain of Excommunication Mr. G. makes the Parliament to represent the Multitude of Believers that is the Church according to his Parallel for he makes the Bishops to answer the Apostles the Presbyters the Elders and the Parliament the whole Church or multitude of Believers I leave the Rector to the Censure of his Diocesan who is obliged by the Canon to Excommunicate and not to restore him until he repent and publickly revoke this his wicked error * Can. 139 in affirming the Parliament to be the Church representative instead of the Convocation I hope the Impartial Reader is now fully convinced how exactly the Episcopal Government as described by this Gentlemen agrees with the Council at Jerusalem He is angry with J. O. for saying Parish Priests have no power of Discipline Pref. p. 14 and Answers They have power to rebuke and admonish and suspend for a while from the Lord's Supper This is in effect an acknowledgment of the Truth of what J. O. Asserts They have power to rebuke and admonish so have private Persons Lev. 19.17 Col. 3.16 The Admonitions of a Master who hath no Power to use the Rod will have little influence upon froward Lads But Parish Ministers can suspend for a while For how long But for fourteen Days at the farthest and then they are obliged to put the whole Matter out of their Power and to commit it to the Ordinary See the Rubrick before the Communion The true State of the Case is this 1. They have no power left them to judge whom to Baptize and whom not Can. 68. but must Baptize all that are offered though the Children of Jews Infidels Deists c. who have no right to the Privileges of the Covenant of Grace 2. They have no power to forbear giving the Eucharist to any one how notorious an Offender soever unless they will prosecute him at the Bishop's Court nor then but for once So that if he pays his Fees and be Absolved there though the Minister know him to be never so Impenitent he must give it him the next time And the Prosecution is so troublesome odious and fruitless that it is very rarely undertaken 3. They have no Power to call Persons to Repentance openly before the Church 4. They have no Power to judge any Person to be Excommunicate nor to absolve any Person that is Penitent after Excommunication they only read the Chancellor's Sentence who is usually a Lay-man sent them in the Bishop's Name much like our Cryers in Civil Courts that publish the Orders of the Court Yea though they are satisfied in their Consciences that the Chancellor's Decree is sometimes unjust Et clave errante Excommunicating a Consciencious Person scrupling a Ceremony as was done in the late Reigns or absolving an Impenitent Person who hath Commuted for Notorious Scandal yet they must publish it or be Suspended All the Power left them is the Privilege of being the Chancellor's Servants to execute all his Decrees without once Examining whether they be right or wrong Many Sober Conformists who have a tender concern for the Souls under their Charge have complained of this Restraint and impute the growing Debaucheries of the People to the want of Parish Discipline The very Liturgy complains That the Godly Primitive Discipline is wanting in our Churches See the Office of Commination If the Parish-Ministers have the Power of Discipline as the Rector would have us believe the more to blame they for admitting all Persons promiscuously to the Lord's Supper It is rarely that any scandalous Persons are excluded as they ought to be
he disingenuously abuses his Reader for 1. Clemens no where saith as he makes him to speak that there were Bishops Priests and Deacons as three distinct Officers in the Christian Church 2. He no where saith that the Bishop answer'd the High Priest the Presbyter the Inferiour Priests and the Deacon the Levites There is not a Word of this in all that Epistle to the Corinthians to which Mr. G. refers us 3. He mentions but two Orders of New Testament Officers Bishops and Deacons The Apostles saith he Preaching the Gospel in Countrys and Cities ordain'd the first Fruits of them that believ'd having tried them by the Spirit to he Bishops and Deacons for them that should afterwards believe * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. ad Cor. The same Officers were in the Church of Corinth at this Time which the Apostle had settled in the Church of Philippi Phil. 1.1 Bishops and Deacons There were several Bishops in the single Church of Philippi and not one Chief so in this Church of Corinth which was govern'd by several Bishops whom Clemens calls Presbyters These govern'd the Church in Common He does not mention any chief Bishop in Corinth but he affirms that the Presbyters there perform'd the Duties of their Episcopacy * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He exhorts the Corinthians to be subject to their Elders * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I could wish this excellent Epistle of Clemens which I hear is lately done into English were in every hand It would abundantly satisfie the unprejudiced that the Order of Superiour Bishops had no being in the Church in Clemens his Time He writes to the Corinthian Church about Schism and that occassion'd by some of their Presbyters but has not one Word of Obedience to a Superiour Diocesan Bishop as the remedy against Schism The only Passage that gives the least umbrage to a Diocesan Episcopacy is that which mentions High-Priests Priests and Levites under the Law and a little after Bishops and Deacons under the Gospel Not that he makes the former Patterns of the latter for then he would have said Bishops Priests and Deacons as the Rector falsly affirms he doth but he expresly saith the Apostles instituted Bishops and Deacons We must explain Clemen's Bishops and Deacons by the New Testament and not by the Old for he speaks of an Apostolical Institution which we must look for in Pauls Epistles and not in the Levitical Law Now we find Bishops and Deacons in Phil. 1.1 1 Tim. 3. Paul's Bishops and Clemen's Bishop are the same Paul's Bishops were Presbyters for there were several of them in one Church Phil. 1.1 Clemen's Bishops are but Presbyters of which there were several in the Church of Corinth The force of Clemens his Argument is this As the Old Testament Church was guided by a Divine Institution in the Levitical Priesthood so must we in the Gospel-Ministry They rested in the Orders of the Old Law and we must in those of the New Testament The Orders are different as he expresly declares but the Authority enjoyning them is the same That we must thus understand him appears further from these Words of his * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Even our Apostles understood by our Lord Jesus Christ that there would be strife about the Name of Episcopacy for this very Reason therefore having perfect Knowledge thereof before hand they ordained the aforesaid Officers i. e. Bishops and Deacons Clement observes here 1. That the Apostles did foresee there would be Contentions about the Order and Dignity of Bishops in the Church 2. That they took care to accommodate the Differences about Episcopacy by settling Officers in the Church 3. The Officers they settled were Bishops and Deacons and of these Bishops there were several in a Church who govern'd it in Common as we find in Ephesus Acts 20.17 28. and at Philippi Phil. 1.1 and here at Corinth It is manifest saith the Rector That Jesus Christ whilst on Earth modell'd his little Flock p. 2. according to this Pattern himself being as it were the High-Priest the twelve Apostles his seconds and the seventy Disciples still of a loner Rank This is spoken with great Assurance it is manifest saith he but you must take his bare Word for Proof 1. Is it manifest that Jesus Christ was as it were the High Priest This is a dangerous Assertion and savours of Socinianism The Socinians deny the reality of Christ's Priesthood and Satisfaction the Rector makes him but as it were High Priest If he will be at the Pains to read the Epistle to the Hebrews he will find that Jesus Christ had a real Priesthood and that he was and is the High Priest of our Profession I hope the Rector is no Socinian but when I compare this with some odd Passages of his about Justification of which hereafter it s no breach of Charity to say he ought to clear himself from the appearance of that growing Heresie They that are sound in the Faith ought to study a Form of sound Words The Scripture no where calls Jesus Christ as it were a High Priest He that can degrade Jesus Christ from the Honour of a real Priesthood to advance the honourable Order of Bishops is but as it were a Friend that is no real one to either 2. Is it manifest that the twelve Apostles were under Christ as the Priests under the Chief Priests That they were under him none Questions but not as Priests for they were none as all Protestants confess And I hope this Gentleman will not make them Priests in a Popish Sense to offer up the Idolatrous Sacrifice of the Mass The number of Twelve has no relation to the Priesthood The Priests were divided into twenty four Orders and not into twelve 1 Chron. 24. Bishop Andrews makes the twelve Apostles to answer the Princes of the twelve Tribes Form of Goverr p. 25. which our Rector mistook perhaps for twelve Priests But be it as it will Num. 1.16 he is manifestly mistaken in his Notion of the Apostles as well as of Christ 3. Is it manifest that the seventy two Disciples answer'd the Levites Bishop Andrews and other Assertors of Episcopacy make them to answer the seventy two Elders whom no Man but Mr. G. will affirm to be a Bench of Inferiour Levites Num. 11.16 The Great Council of seventy had the supream Judicature under Moses who was not the High Priest which he 'll scarce allow the Presbyters much less the Deacons whom the seventy Disciples represented according to his Parallel Having told us how Christ Modelled his Flock whilst he was on Earth he proceeds to acquaint us in what State he left it at his Death Here he is at a loss what to say and yet must needs teach his Reader what he does not understand himself He seem'd p. 2. saith he to leave his Church in a State of Oligarchy or in the Power of Twelve When I read these Words I turn'd
Teachers or ordinary Presbyters who were included in the Command of separating Paul and Barnabas for the Apostleship of the Gentiles This Ordination which was in favour of the Gentile World was intended for a President to the Gentile Churches in after Ages as Learned Dr. Lightfoot observes * Vol 1. p. 289. This Instance of Ordination by Presbyters remains firm and unshaken and all that Mr. G. hath said against it serves only to discover the Strength of it He undertakes to shew the difference between Apostles and Prophets but not a Word of difference between the Prophets and the Teachers that would have discovered the Fallacy of his Reasonings He saith Apostles and Prophets had an extraordinary Assistance of the Spirit of God P. 10 11. yet with this difference The Authority of the Apostles was fixt and habitual their Character indelible and their Office perpetual I expected he would have said an infallible Assistance but it may be he intended that by extraordinary though the following Words are a little inconsistent and divest the Apostles of the extraordinary Assistance of the Spirit except in some cases The Apostles saith he for the most part P. 11. acted as it were according to their own discretion What without the Conduct of the Spirit The Rector should have had the discretion to have conceal'd so dangerous a Position which strikes at the Foundations of our Faith This Principle naturally leads to Deism and Irreligion But worse follows I suppose saith he in Matters of Importance and in Doctrines Essential guided by the Spirit I hope he does not mean as he speaks Does he but. Suppose they were guided by the Spirit Admit he means by supposing his taking it for granted then the meaning is They were guided by the Spirit only in two Cases 1. In Matters of Importance i. e. in Practicals if I underftand him Ibid. We conceive all the Rules the holy Apostles left its about the agenda of Religion were given by Inspiration and that all the practical Duties they recommend to us are Matters of Importance to us they are so what they are to this Gentleman he knows best 2. He supposes they were guided by the Spirit in Doctrines Essential 1. It 's well he ascribes any of their Doctrines to the Holy Spirit of God but why not all as well as some The Spirit was promis'd them to guide them into all Truth John 16.13 Jesus Christ saith The Spirit should guide them into all Truth No saith Mr. G. the Spirit guided them in Doctrines Essential only Christ saith The Holy Ghost shall teach you all things John 14.26 Mr. G. saith Not all things but Matters of Importance and Doctrines Essential only Doubtless the Lord Jesus was as good as his Word and gave the Infallible Assistance of his Spirit to the Blessed Apostles in all Points of Faith and Practice they recommend to us though Mr. G. doth not believe it His Vnbelief cannot make the Faith of God without effect let God be true and every man a liar Rom. 3.3.4 2. According to his n retched supposition the holy Apostles might be mistaken in Doctrines not Essential for they had not the Assistances of the Spirit as he suggests And if they might be mistaken who knows but they were mistaken and might obtrude Errors instead of Truth upon the World And if so how can it be prov'd to be our Duty to believe those Doctrines not Essential But thanks be to God we have a sure word of promise and consequently a sure rule of Faith and Practice whatever the Rector insinuates to the contrary in favour of Atheistical Spirits 3. The Learned are not agreed about the Number of Doctrines Essential those are Doctrines Essential to Christianity with some that are but Integrals if I may so say with others All Protestants are agreed that Essential Doctrines are but few so that most of the Doctrines of Christianity are but discretionary Opinions and no Dictates of the Holy Ghost with this Man Tell it not in Gath lest the uncircumcised rejoice 4. Admit the Creed call'd the Apostles be a Summary of Essential Doctrines it does not expresly assert the Divinity of Christ and of the Holy Ghost and therefore the Socinians can freely Subscribe it Will the Rector say the Divinity of Christ and the Personality of the Holy Ghost are Doctrines not Essential and consequently not delivered by the Spirit of God 5. Is the Superiority of Bishops an Essential Doctrine If it be they are no Christians who do not believe it for they reject an Essential Doctrine of Christianity But no Sober Protestant will affirm it for this were to damn all the Foreign Reformed Churches who believe it not If it be no Essential Doctrine as certainly it is not we are left to our liberty whether we will believe it or not for the Apostles were not guided by the Spirit in delivering it according to Mr. G's Hypothesis He proceeds to describe the Prophets Their Power saith he was not constant they spake only as the Spirit mov'd P. 11. which if he ceas'd to do they were no longâ—r Prophets Thus the Teachers at Antioch ordinary Ministers and under the Apostles yet being moved by the Holy Ghost became Prophets and Ordained Barnabas and Saul Here he mistakes also 1. In making the Prophets to be only such while they were actually Inspired There were Prophets by Office and they are so called when the Spirit of Prophecy did not actually move them 2 Kings 3.11 15. 1 Cor. 14.29 32. Their Power was constant though the Exercise of it was not so Nathan is call'd a Prophet when the Spirit of Prophecy was not actually upon him 2 Sam. 7.2 3. 2. All Inspirations by the Holy Ghost do not make a Prophet Balaam and Caiaphas were Inspired but no Divine Prophets Ananias was mov'd by the Holy Ghost to lay his Hands on Paul for recovering of his sight but it does not appear that he was a Prophet he is no where so call'd God's speaking to him in a Vision doth not make him a Prophet as Mr. G. fancies for so he did to Cornelius who was so far from being a Prophet that at that time he was not a Christian Acts 10.3 4. Admit the Ordinary Ministers at Antioch were inwardly mov'd by the Holy Ghost to Ordain Paul and Barnabas which is not said in the Text that doth not make them Prophets For Luke distinguisheth between the Prophets and the Teachers though Mr. G. designedly confounds them Nor doth a particular direction of the Holy Ghost constitute Prophets as appears in Ananias a Disciple and it may be a Teacher and in Cornelius neither Disciple nor Teacher 3. He calls the Teachers at Antioch Ordinary Ministers and yet saith they were Prophets that is extraordinary Ministers for himself owns Prophets to be extraordinary Officers One would think if they were ordinary Ministers they were not extraordinary If extraordinary they were not ordinary I leave it to
So that according to his own Interpretation the Elders had Power to Decree an Excommunication He fancies the Apostle to be a sort of Lay-Chancellour and the Corinthian Elders to be like the Presbyters of the Church of England who have the Priviledge of Publishing the Excommunicating Decrees of the Chancellour 2. He alters and perverts the sacred Text for thus he renders and explains it 1 Cor. 5.3 4 5. I verily as absent in Body but present in Spirit have judged have Decreed as tho I were present personally concerning him that hath so done this Deed Ibid. In the Name or Authority of our Lord Jesus Christ when ye are gather'd together and of my Spirit that is by my Authority with the Power of our Lord Jesus Christ to deliver such an one to Satan The English Translation according to the Original renders it When ye are gathered together and my Spirit he renders it of my Spirit as if the Construction were in the Name of my Spirit that is by my Authority * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intimating that the whole Authority of excommunicating the Incestuous Person had been in Paul and none in the Church The Syriac which is very Ancient renders it That ye all gather together and I with you in Spirit with the Power of our Lord Jesus Christ So doth the Ancient Latin Version express it * Congregatis vobis meo spiritu Thus the Rector disturbs the Order of the Text contradicts the most approved Versions both Ancient and Modern to serve a Design The Apostle speaks of the Presence of his Spirit joyning with and going before the Corinthian Elders but doth not assume the sole Power to himself He enjoyns them by his Apostolical Authority to do their Duty and allows them to Judge those within 1 Cor. 5.12 In like manner he enjoyns several things to Timothy and Titus The same Apostle saith Mr. G. excommunicated Hymeneus and Alexander p. 17. 1 Tim. 1.20 No Elder joyning with him He cannot prove there were any Elders in Ephesus when Paul excommunicated these two Men or if there were any that they did not joyn with him But suppose the Apostle did Excommunicate them by his eminent Apostolical Authority and deliver them to Satan to be tormented by him which some think he did I see not what Advantage he can make of it except he could prove That Bishops are endued with the same miraculous Power VIII He comes at length to Timothy's Ordination p. 18. here he Notes from 2 Tim. 1.6 That Timothy was ordain'd by Paul without Elders mention'd This Scripture he saith the Presbyterians seldom take notice of and Mr. Pryn passes it over in silence Mr. Pryn doth mention it * The unbish of Timothy and Titus p. 76. Edit 1660. and allows that Paul laid on his Hands in Conjunction with the Presbytery The Rector being unprovided with better Matter sills part of two Pages with an Invective against Mr. Pryn for passing over this 2 Tim. 1.6 in Silence by this the Reader may see what Credit is to be given to this Gentleman's Accusations J. O. also hath consider'd this Scripture in his Plea p. 46. and saith That Pauls laying on of Hands upon Timothy might be for ought appears to the contrary for the conferring the Holy Ghost which was given by the laying on of the Apostles Hands Acts 8.17 18. but if he laid Hands for Ordination its certain he join'd the Presbyters with him which he had not done if their had not been an inherent Power of Ordination in Presbyters as such He promises to shew p. 10. that 1 Tim. 4.14 makes little or nothing for Presbyterian Ordination and to reconcile it with their's and it's Parallel 2 Tim. 1.6 It is a Favour that he allows the 1 Tim. 4.14 to make a little for Ordination by Presbyters but he is not sure whether it makes little or nothing for us This Gentleman is so Tenacious that where he yields an Inch you may reckon an Ell is due The Words are these 1 Tim. 4.14 Neglect not the gift that is in thee which was given thee by Prophecy with the laying on of the hands of the Presbytery This is a clear Instance as we think for Ordination by Presbyters No saith the Rector it makes little or nothing for it But let 's hear his Proof He has four things to offer which if they fail him our Instance holds good I. It 's no doubt with him but that Timothy was Ordained twice P. 20 first a Presbyter by Prophecy with the Presbytery and then a Bishop by Paul How will he prove this Why Paul was Ordain'd twice first a Minister of the Word in ordinary then unto the Apostleship of the Gentiles 1. His Proof wants another Was the Apostle Paul but an ordinary Minister at first Who was called not of men neither by man but by Jesus Christ Gal. 1.1 who was caught up into the Third Heaven 2 Cor. 12.2 and had abundance of Revelations v. 7. who saw the Lord Jesus and reckons himself one of the Apostles from the time of his miraculous Conversion 1 Cor. 15.8 9. Gal. 1.15 16 17. Neither went I up to Jerusalem he speaks of the time immediately following his Conversion to them which were Apostles before me This implies he was an Apostle himself at that time * Pears Ann. Paul p. 2. Was he but an ordinary Minister who had the extraordinary Gifts of the Holy Ghost Acts 9.17 He that has the Confidence to make one of the chief Apostles an ordinary Minister may with equal assurance assert every ordinary Minister to be a chief Apostle St. Paul expresly saith That he was not taught his Gospel by Men but by the Revelation of Jesus Christ Gal. 1.12 Was he but an ordinary Minister who receiv'd his Gospel by extraordinary Revelation Bishop Pearson's Judgment which is follow'd by the Rector in his Annals I presume is of some value with him The Bishop will set him at rights he owns Paul to be an Apostle before the Mission mention'd in Acts 13.1 2. This he doth both in his Annals p. 2. and in his Lection in Act. Apost p. 74 75. So doth Eusebius Eccl. Hist II. 1. 2. He was sent by Revelation unto the Gentiles before the Ordination mention'd in Acts 13. as appears Acts 22.18.21 The Ordination mention'd there did not make him an Apostle as the Rector dreams but he had an antecedent immediate Call from Jesus Christ The Holy Ghost thought fit he should enter upon the Stated Exercise of his Apostolical Ministry amongst the Gentiles at the Door of Ordination by Presbyters for a President of Ordination to the Gentile Churches When the great Apostle of the Gentiles enters at this Door it 's fit that ordinary Ministers shou'd and if Presbyters may lay hands on an Apostle much more on inferiour Ministers 3. He allows that Timothy was made a Presbyter by Presbyters but that he was made a Bishop by Paul is
why not by John also I appeal to the Learned Reader whether is most probable that the Holy Ghost should Allude to Provincial Angels the doubtful Ministers of Providence under that Denomination or to the Synagogue-Angels the known Ministers of Sacred Things 3. His third Reason to prove that Timothy left an Episcopal Successor is taken from Ignatius his Epistle to that Church P. 59. in which he Names Onesimus their Bishop 1. He knows that the Learned are not agreed whether the Epistles of Ignatius be Genuine or no Mouns Daille hath written a Learned Dissertation to prove them Spurious Doct. Pearson hath Learnedly Defended them Le Roque hath with great Judgment Answered the Learned Bishop 2. If Ignatius be Genuine which is very doubtful it should seem that in his time the Name of Bishop which the Holy Ghost gives to all Presbyters in common began to be appropriated to the first or chief Presbyter who for Order sake Presided over the rest and had the Honour of the chief Place in their Assemblies and of moderating the Debates of the Presbytery but without any Power of Jurisdiction or Government over his Brethren This was the Primitive Bishop as J. O. hath proved in his Plea p. 136. 139. out of Hilarius c. 3. Ignatius his Bishop was but the chief Pastor of a Church that ordinarily Assembled together for Personal Communion as will appear to any Impartial Person that Reads these Epistles with Observation Congregational or Parochial Bishops were throughout the World not only in Ignatius his time but in Paul's time who fixed more than one of them in every Church Acts 20.28 Phil. 1.1 That the Bishop's Diocess in Ignatius time and long after exceeded not the Bounds of a Modern Parish appears 1. The whole Diocess met together with the Bishop for Publick Worship Let all follow the Bishop as Jesus Christ and the Presbytery as the Apostles Let no Church Affairs be managed without the Bishop Where the Bishop appears let the multitude be * Ign. ad Smyr p. 6. Edit Vos If the Prayer of one or two be so powerful how much more is the Prayer of the Bishop and the whole Church He that cometh not into one place he is proud and self-condemned †Ad Eph. p. 20. 33 34. Do nothing without the Bishop and Presbyters Run all of you together into one Temple of God as to one Altar ‖ Ad Mag. p. 33 34. Where the Shepherd is there do you follow as the Sheep ought to do * Ad Phil. p. 40. 2. Baptism was generally Administred by the Bishop within his Diocess It is not lawful without the Bishop either to Baptize or to Celebrate the Lord's Supper †Ad Smy p. 6. So Tertullian Vnder the hand of our Bishop we protest That we renounce the Devil and the Pomp of this World ‖ de Cor. mil. p. 336. 3. The Bishop had but one Altar or Communion in his whole Diocess at which he had Administred the Lord's Supper to his whole Flock Give diligence to use one Eucharist for there is one Flesh of our Lord Jesus Christ and one Cup which represents the Vnion of his Blood one Altar and one Bishop with the Presbytery and Deacons my Fellow-Servants * Ad Phil. p. 41. One Altar here must be taken individually as one Bishop is 'T is absurd to say one specifical Altar and one individual Bishop Tertullian saith of the Lord's Supper We receive it from no hand but from the hand of the Presidents or Bishops †De Cor. Milit. p. 338. They Communicated at least once a Week in some places twice or thrice One of our Bishops would scarce be able to Administer the Lord's Supper in a whole Month to all his Diocess 4. No Marriages were made without the Bishop Those Vnions were made with the Sentence of the Bishop ‖ Ad Poly. p. 13. 5. The Bishop took care of all the Poor of the Dicess Neglect not the Widows do you take care of them next unto the Lord Let nothing be done without thy Advice let the People often Assemble together inquire after all by Name despise not Men-Servants and Maid-Servants * Ad Poly. p. 12. 13. Here the Bishop was to take care of the poor Widows of his Diocess to see that nothing be done without his Advice and that the Congregation often met together he was to take an account by Name of those that were absent not omitting Servant-Men and Maids What Diocesan Bishop can perform all this in his Diocess which consists of some Scores or hundreds of Parishes Many more Testimonies might be gathered out of these Epistles to prove that Ignatius his Bishop was but a Parish-Bishop Thus we have made it evident that the Government of the Church of Ephesus was ledged in the Presbyters of that Church and that there was no Change of the Government afterwards by the Apostles and that there was no Diocesan Bishop there in Ignatius his time The present Bishop of Salisbury doth ingenuously acknowledge That Ignatius was but the Pastor of a particular Church See the Quotation in J. O's Plea p. 30 Having invalidated the Rector's Arguments for Diocesan Episcopacy from 1 Tim. and Ignatius his Epistles I proceed to consider what he hath to offer in favour of Titus his being Bishop of Crete If Timothy was not Bishop of Ephesus no more was Titus of Crete for the Epistles directed to both are much of the same Strain Their Powers were the same and both were Officers of the same Species namely Evangelists Timothy is expresly so call'd and Titus was really one as will be acknowledged by the Learned for he was the Apostle's Assistant and Messenger to the Churches particularly to that of Corinth where he seems to have spent a great part of his time 2 Câ—r 2.13 7.6 8.6 The Apostle calls him his Companion and Fellow-Worker 2 Cor. 8.23 We find him with the Apostle at Jerusalem Gal. 2.13 Paul left Titus in Crete P. 63. to set in Order the things that were wanting and to Ordain Elders in every City as the Rector observes Tit. 1.5 1. It 's no where said that Paul made him Bishop of Crete The Trusts committed to him were such as an Evangelist might discharge This I presume will not be denied Eusebius expresly affirms it was part of their Work to Ordain Pastors * Eccl. Hist III. 31. And the Rector acknowledges that Branch of their Power p 115. 2. He was left in Crete but for a Season as Timothy was in Ephesus for the Apostle charges him to come to him to Nicopolis Tit. 3.12 when he should send Artemas or Tychicus to him for there he intended to Winter By which it is evident his stay in Crete by Paul's appointment was not long perhaps not above half a Year if so much after which we never read of his returning thither but we find him after this sent into
207 Parishes in Crete which divided between twenty five Bishops there falls but Eight Parishes to the share of each Bishop and an over-plus of 7 25 Parts How different were these from Modern Bishopricks A Bishop may better Over-see Eight or Nine Parishes than Eight or Nine Scores of Parishes J. O. Proved that the Church of Ephesus consisted of no more Members than could ordinarily meet in one place because that Church had but one Altar at which the whole Congregation ordinarily Receiv'd the Lord's Supper in Ignatius his time Mr. G. Answers That Ignatius's one Altar signifies not one Numerical P. 143. but one Specifical Altar Then Ignatius's one Bishop must signifie not one Numerical but one Specifical Bishop He thinks there was more than one Numerical Altar because after the Words Alledged by J. O. Ignatius goes on thus Ibid. Let that Eucharist be accounted good and firm which is Celebrated under the Bishop or which he consents to Vnder the Bishop is plainly in his presence and not under his Authority as he explains it as being opposed to his Consent in his absence His consenting that the Presbyters might Administer in his absence doth not prove more than one Altar The Parson of one Parish which hath but one Altar may consent that his Curates may Administer the Eucharist He further proves there were many Altars under Ignatius his Bishop from that Passage Where-ever the Bishop appears there let the People be even as where Jesus Christ is not appears as he falsly renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is the Catholick Church Nothing could have been produced more impertinently than this Passage which shews that the Multitude must be where the Bishop was or appear'd his Appearance must be understood of his personal visible Appearance To talk of an Invisible Appearance is ridiculous And yet you must understand it so saith our Author It is not to be understood of his Person but Authority saith he even as Jesus Christ is with the Catholick Church not in his Person but in his Spiritual Power 1. This is worse and worse Ignatius did not say Where Christ appears as he to serve a Design falsly renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but where Jesus Christ is Ignatius knew Jesus Christ to be Invisible on Earth since his Ascension and that a Bishop was visible and therefore saith where the Bishop appears 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and where Christ is 2. To deny Christ to be personally present with his Church is to deny him to be the Second Person in the Trinity I hope he believes the Divinity and Omnipresence of our Lord Jesus Christ though in a Transport of Zeal he forgot the Form of Sound Words The Spiritual Power of Christ doth not exclude his Personal Presence Some Men will talk any thing though never so little to the purpose rather than yield to the Evidence of Truth P. 145. He tells us that the Church of Ephesus took in all Asia the proper because all they that dwelt in Asia heard the Word of the Lord Jesus viz. at Ephesus He might as well have said That the Church of Jerusalem took in the Parthians and Dwellers in Mesopotamia Cappadocia Pontus and Asia c. for those heard the Word of the Lord Jesus at Jerusalem Acts 2.9 11. He saith J. O. should have Enter'd the Lists with Dr. Maurice P. 146. who Answer'd Mr. B. and Mr. Cl. about the extent of Bishopricks J. O's Subject being Ordination he was not concern'd in Dr. Maurice's Book though he said something occasionally concerning the Extent of Churches from Ignatius and others He complains J. O. hath troubled them with a New Book upon an Old Subject Ibid. without adding any thing considerable to it It seems J. O's Book hath created some trouble to them but what is the trouble Is it that he writes a New Book upon an Old Subject That cannot be it for the Rector hath done so himself If it be a fault to write upon an Old Subject no Man must write at all for there is scarce any thing New under the Sun Or does it trouble him that J. O. hath not added any thing considerable to the Subject that cannot be also except we suppose his own Performance which has little of Addition to what is found in Bellarmine and other Popish Authors to be a Trouble to him I doubt then something else in the Book troubles him He can tell what it is for he had good Reason why he would not Answer a Book which he undertakes to Answer but contents himself with a few slight Remarks upon two or three Chapters and leaves the greatest part of the Book untouch'd I leave it to such as have read other Authors upon the Subject of Ordination by Presbyters to Judge of J. O's performance whether the Subject has receiv'd any Improvement by it He takes a great deal of Pains to prove what no Body denies P. 146 147 148 149. viz. That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies sometimes Agreement or Unity and not always one place as J. O. render'd it in those Words of Ignatius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 give diligence to Assemble together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more frequently for when ye often come together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ign. ad Eph. p. 25. or into one place the Powers of Sathan are destroy'd One would think J. O's Translation very natural for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 refers to one place and so must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which follows immediately after But it ought not to be so render'd here saith our Author And the Proof is There might have been several Places for Worship at Ephesus p. 148. But he does not prove there were several places I have proved the contrary from the one Altar mention'd in Igna. ad magna p. 34. He thinks Ignatius does not intend one place by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P. 149. because he speaks a little after of the Vnity of their Faith Might they not have Unity of Faith in one place But we have sufficiently prov'd above That Ignatius his Church ordinarily met in one place Dr. Burnet acknowledges there was but one Numerical Altar to one Diocess in Ignatius's time as J. O. quoted him P. 30. Mr. G. passes by the Bishop unsaluted The Learned Mr. Mede confesseth That in those First Times they had but one Altar to a Diocesan Church This he confirms by Instances out of Justin Martyr and out of Cyprian Ep. 40.72 73. De Vnit Eccl. c. Mede of Churches P. 48 49 50. I will not contend with him about the number of Churches built at Constantinople by Constantine the Great but 't is very improbable that they should be two Hundred as he extravagantly talks Socrates mentions but Two Nicephorus speaks of Three Great Temples whereof that of Sophia which he ascribes to Constantine was built by Constantius his Son and was but an Addition to the Temple of Irene He speaks also of Four