of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders for Bishops T it 1. 5 7. is by me acknowledged though not of Bishops for Presbyters which conceit is as largely elswhere confuted 8. And for the two large and expresse places here transcribed out of Clemens they had before been particularly produced by me and found perfectly to consent and accord with the notions which out of Scripture I had received and which by Epiphanius were vouched 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of the profoundest Records And for Blondel's collection to the contrary I shall hope that to other men my answers will appear more than verbal and though I have here somewhat an unkind character given me of them viz. that they that approve them may one day think it needfull to distinguish between words and things yet I am not quite discouraged being competently assured that if he that said so had had any thing else to say any more than words to object against them he would not have been so reserved or sparing of his pains as to have denyed it place in his Animadversions 9. Lastly 'T is evident what he saith that I doe not deny Clement's owning but two sorts of Officers in a Church Bishops sometimes called also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders and Deacons But it is as evident by my words what I mean by Clement's words that I mean as he doth viz. that at the Apostles first preaching and planting the Faith in Cities and Regions before any multitude of Believers came in they constituted in each City no more but a Bishop and one or more Deacons after the exemplar in Jerusalem where James the Lord's Brother soon after our Saviours ascension was constituted Bishop there and seven Deacons Act 6. to attend him but as yet no Presbyters of any middle order between them and him 10. This I have cleared concerning those first times out of Epiphanius and taken notice of the causes of it intimated both by Clemens and him 1. The paucity of fit men for that office 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there were not found among them men fit to be constituted Presbyters and 2. The no need of any more at that time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Bishop in each City or Region served the turn onely he could not be without a Deacon which is the more manifest because the Bishops and Deacons which were then instituted were as in the former of these testimonies from Clemens appeares the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first fruits of their labours their first converts and the flock assigned them the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that should afterwards believe 11. To this if the words of Lombard would agree as they will so far as here cited if only by Ecclesia Primitiva we understand the first age or infancie of the Church at the time of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first preaching of the Apostles then that testimony would by me be fully subscribed also meaning by the duos ordines the Bishops truly so called and by him styled Episcopos Presbyteros and Deacons concerning whom and whom onely 't is true praeceptum Apostoli nos habere that we have the precept of the Apostle viz. St. Paul in his Epistles to Timothy and Titus But the truth is Lombard's words belong to another matter a nicety that is gotten into their schools that Episcopacy and Presbyterie are not diversi ordines but diversi gradus not different orders but onely different degrees of the same one order of Sacerdotium or Priesthood upon a phansie that Sacerdo is so called from sacra do delivering or imparting holy things so faith he expresly Ideo autem etiam Presbyteri sacerdotes vocantur quia sacrum dant Presbyters are also called Priests because they give holy things In which matter as it is of little importance which way the question is decided as long as the superiority of Bishops over Presbyters is agreed on to be such as hath some Powers reserved to the one which are not common to the other so if Lombard's words should by any be thought farther extensible as founded in that opinion that first Presbyters ruled in common and that beside them there were none then but Deacons I must then think it as reasonable for me to be permitted to forsake Lombard in this as the Prefacer will deeme it for him to depart from him in other matters 12. For though it be here set down as an argument of the evidence and clear conviction and so of much more than of the bare truth of the position that Lombard himselfe confesseth it which I suppose is not an acknowledgement that all that Lombard saith is true but an insinuation that this of Bishops as maintained by me is for the matter a Popish Doctrine and yet is in this particular rejected and the contrary confest by Lombard an eminent Popish Doctor yet I must crave leave to interpose my exceptions to this way of arguing or concluding 13. 1. That neither I nor any true member of the Church of England owe or pay any observance to the bare dictates of Lombard or indeed farther than he hath reasons or proofs of Scripture or Antiquity to confirm them 14. 2. That in this point which must be waged by Testimonies there are none produced I shall adde producible by him out of Scripture to prove that ever there was a time when there were in the Church none but those two orders of Presbyters in our modern notion and Deacons I may without immoderate confidence assume that all that can be offer'd to this purpose are consider'd and answer'd in the Dissertations 15. 3. That the principal Testimonies of Antiquity on which in this matter some Papists build being some obscure words of St. Hierome the Presbyter which yet must be so understood as to be reconciled with his making the three orders to be of Apostolical tradition the result must be this that though they are mistaken in some circumstances yet they maintaine with us the more substantial truth that Bishops are instituted by the Apostles 16. So 't is elswhere made made evident of Panormitan who though he affirme that immediately after the death of Christ all the Presbyters in common ruled the Church yet postmâ—dum saith he ordinaverunt Apostoli ut â—rearentur Episcopi certa Sacramenta eis reservarent illa interdicendâ— simplicibus Presbyteris Within a while the Apostles ordained that Bishops should be created and reserved certain Sacraments to them Confirmation and Ordination and forbade them to be meddled with by simple Presbyters And accordingly it is also in the forecited place of Lombard in the beginning of that 24 Dist Presbyteri licet sint Sacerdotes tamen Pontificatus aepicem non habent sicut Episcopi quia ipsi nec chrismate frontem signant nec Paracletum dant quod solis deberi Episcopis lectio Actorum Apostolorum demonstrâ—t Presbyters though they be Priests yet have not that superior part of the Pontificate which the Bishops
have because they neither Confirm nor Ordain which that it belongs to the Bishop onely the reading of the acts of the Apostles demonstrates Where whatever his opinion was concerning that nicety of distinction betwixt Degree and Order it is evident that hee gives the superiority of degree to Bishops and reserves to them those two Powers and foundeth this in the Apostles times and practise 17. 4. That though this may seem at the first but a slight difference in these men from that which the Antients have more generally taught viz. that the Apostles first instituted Bishops and Deacons not simple Presbyters and Deacons as beside the plain words of Clemens and St. Paul the sense whereof may possibly be controverted the testimonie of Epiphanius and of the profoundest monuments of History irrefragably inforceth yet their interests for the magnifying of the Papacie upon the score of succession to St. Peter doe clearly discover themselves in this way of decision and so make Papists very incompetent witnesses in this matter 18. For upon this conceit that there was a time in the first plantation of the Gospel when the power of Bishops and Priests lay confused though afterward separated by the Apostles themselves the conclusion aimed at and when occasion requires deduced by them is evident that this later though Apostolical institution may be altered by the Poâ—e out of the supereminence of his power as he is the Vicar of CHRIST though they pretend not that he may lawfully attempt to overthrow the primarie and fundamental Sanction And so though Priesthood may not be taken out of the Church yet the tenure by which Bishops hold is not so firm but must stand wholly at the pleasure of the Pope 19. The defence of which conclusion being none of the Interests of the Cause which I assert I shall no farther be obliged to hearken to the premises as they are here but intimated by Lombard and frequently repeated and built upon by sundry of that party than they shall be able regularly to prove them Which being not here attempted but only the specious but fallacious argument proposed from the confession of Lombard himself whose confessions are no obligations to all other men I have no more occasion to inlarge on this particular 20. Which if it were seasonable I might easily doe in observing other particulars among the Popish Writers wherein they shew themselves far from passionate espousers of Episcopacy The Pope forsooth must be the fountain of all Ecclesiastical authority and all other Rivulets must runne in a weake streame and then also derive all they have from him And so much on occasion of this testimony from Lombard and much more than was necessary to have said if I had lookt no farther than his Testimony CHAP. IIII. Concerning the power of the People in appointing Bishops and Deacons and other Ecclesiastical affairs Sect. 1. Clement's words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 considered and vindicated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The first Bishops designed particularly by God When this way of designation ceased Num. 1. UPon occasion of the former citation of some words out of Clemens the displeasure is for a while removed from Ignatius and another matter of discourse is sprung concerning the power of the people in appointing Bishops and Deacons to their office in those dayes To this we shall now attend as it follows in these words 2. It seemes moreover that those Bishops and Deacons in those dayes as was observed were appointed to the office by anâ— with the consent of the people or whole body of the Church no less doe those words import 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our Doctor indeed â—enders those words apâ—lâ—udenâ—â— aut congratulenâ—e 〈◊〉 〈◊〉 and addes â—atis pro imperio uiâ—â—l â—ic dea ceptationâ— otius Ecclesiae 〈◊〉 qâ—â—â—p sâ—…os Diaconos ab Apostolis â—pâ—stoliâ—is viâ—… hoc lâ—co concludit Bâ—ondâ—â—lus quâ—si qui ex Deâ—jâ—ssu appâ—obatione constâ—…nâ—ur populi etiam acceptatione indigere putandi essent Dissent 4. 〈◊〉 7 8 〈◊〉 And who dares take that confidence upon him as to affirm any moâ—e whâ—â—â—g 〈◊〉 a Doctor hath denved Though the scope of the place the nature of the thing and first most common sense of the word here useâ— being willingly to consent as it is also used in the Scripture for the most part Acts 〈◊〉 1. 1 Cor. 7. 12. to a thing to be done or to the doing of it yet here it must bee taken to applaud or congratulate or what else our Doctor pleases because he will have it so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also must be viri Apostolici mâ—n with Apostolical power when they are only the choice men of the Church where such a Constitution of Officeâ—s is had that are intended because it is ouâ— Doctors purpose to have the words so rendred Ex jussu Dei approbatione is added as though any particular command or approbation of God were intimated for the constitution of the Bishops and Deacons mention'd beyond the institution of the Lord Jesus Christ that Elders should be ordained in every Church because this would seem to be exclusive wholly of the consent of the people as any way needfull or required to their Constitution which yet as it is practically false no such thing being mention'd by Clemens who recounteth the way and means whereby Officers were continued in the Church even after the decease of the Apostles and those first ordained by them to that holy employment so also it is argumentatively weak and unconcluding God appointed designed Saul to be King approving of his so being and yet he would have the people come together to choose him So also was it in the case of David Though the Apostles in the name and the authority of God appointed the Deacons of the Church at Jerusalem yet they would have the whole Church look out among themselves the men to be appointed And that the ordaining of the Elders was with the peoples Election Acts 14. 23. It will ere long be manifested that neither our Doctor nor any of his Associates have as yet disproved This poor thing the people being the peculiar people of Christ the heritage of God and holy Temple unto him c. will one day be found to be another manner of thing than many of our great Doctors have supposed But he informs us cap 4 sect 3. from that testimony which we cited before that the Apostles in the appointment of Bishops and Deacons for so the words expresly are are sayd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. saith he Revelationibus edoâ—toâ— esse quibus demùm baec dignitas commâ—â—icanda esset that is that they appointed those whom God revealed to them in an extraordinary manner to be so ordained and this is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And why â—oâ—â—he holy Ghost orders concerning the appointment of Deacons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 3. 10. That those who are to be taken into office and power in the Church had
before this received his condemnation from Trajan the Emperour at Antioch and was now carrying to Rome for his execution and that is all he hath gained by producing this testimony 14. And so you see I have no reason to make any further answer to what the Prefacer here justly addes concerning the unreasonablenesse and unchristiannesse of these expressions whether in these insertions published once under Ignatius his name or the like in the Constitutions fathered also upon Clemens I am as perfectly of his opinion concerning the impiety of them as he could wish and am thereby obliged to value our new Editions the more for freeing an innocent Martyr and his Reader from such Impostures 15. Onely I wonder that over and above all those that are by that Impostor appointed to obey the Bishop the Prefacer as if the other had been too wary should think fit to make a further insertion and to the Catalogue of the Bishop's subjects adde All Popes when the Greek cited by him hath onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he truly renders Priests in the words following What is this but to corrupt the sink to help the Garbidge to get a stronger savour to go beyond the Artificer at his own weapon to phansie a command to the Bishop to obey himself to Pope Clemens to be subject to Clemens the Pope If the supposititious Clemens had written at that rate he had certainly never imposed on any But I must not advise my Monitor else he should have rendred the Greek in plain English and spared that whether paraphrase or insertion All Popes 16. The last place produced out of the testimonies cited in the Dissertations is indeed to be found in Vossius's edition and the Medicean Copy of our Epistles And the producing of that from thence and mentioning it as produced by me is an evidence that the Prefacer knew the way if he had pleased to make use of it to have cited none but Genuine Testimonies For all such as far as the uncorrupted Copies would afford were by me set down to his hand But that method was not it seems for his turn the Reader could not have been so amuzed with a multitude of odious passages out of Ignatius if this as fairer so easier course had been taken 17. For this one place then where the genuine Ignatius bids them or rather exhorts Polycarâ— the Bishop to advise them to give heed to the Bishop that God may attend to them and adds my soul for theirs who obey the Bishop Presbyters and Deacons though I cannot wonder that in these daâ—es there are some who are not well qualified to say Amen to it yet being taken as it was meant by that holy man there is certainly nothing in it to be startled at or improbable to be written by the Saint Ignatius 'T is in the Epistle to Polycarp and it concerns the Church under him And at that time it appears the Gnostick haereticks were infusing their poyson there and their first artifice of insinuation was taking upon them to understand or know more than their Bishop or Teacher did though he the most famous Doctor of all Asia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Apostolike and Prophetike and illustrious Doctor saith the Epistle of the Church of Smyrna concerning him This is set downe in the words precedent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If a man assume and bâ—ast of his knowledge take upon him to know more than the Bishop by this you may know that he hath imbibed and suckt in that Gnostick poyson that makes him so swell presently And in opposition to these it is and upon perfect knowledge of their Bishop that he thus proceeds to exhort and conjure them to attend to their Bishop and not to such assuming Corehs and to doe it more effectually offers to jeopard his soul for theirs that they shall suffer no damage for so doing And supposing the Bishop to be in the right Orthodox and carefull to build them up in the truth and that the haereticks which advanced themselves above the Bishop design'd that which would be their ruin and perdition if they succeed in their attempt as it is certain that this must at this time in this matter be supposed what danger was Ignatius in by venturing his soul in this manner This certainly he might doe as far as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reacheth no more than this that he durst or would be content to venture it though his soul nay more than his life which he now more than ventured was not his own to dispose of Sect. 4. Of the three Orders in the Church Of the Order of Presbyters when it came in No mention of it in Clemens Romanus or Polycarpe but in Ignatius Lombard words of the two Orders The Popish Doctrine concerning Bishops Num. 1. FRom these premises thus layd and I suppose by this time removed out of the way from being occasion of stumbling to any he now proceeds to inferre his conclusion thus 2. Upon these and many more the like accounts doe the Epistles seem to me to be liâ—e the children that he Jews had by their strange wives Nâ—h â—3 who spake part the language of Ashdod and part the language of the Jews That there are in them many footsteps of a gracious spirit every way worthy of and bee ming the great and holy personage whose they are esteemed so there is evidently a mixture of the working of that worldly and carnal sâ—â— it which in his dayes was not so let loose as in after times For what is there in the Scripture what is in the genuine Epistle of Clemens that gives countenance to those descriptions of Episcopacy Bishops and the subjection to them that are in those Epistles as now 〈◊〉 have them so insisted on What Titles are given to Bishops What Soveraignty Power Rule Dominion is ascribed to them I â—here any thing of the like nature in the Writings of the Apostles In Clemens the Epistle of Poâ—ycarpus â— â—r any unquestionable legitimate off-spring of any of the first Worthies of Christianity Whence have they their â—hree Orders of Bishops Presbyters and Deacons upon the distinct observation of which so much weight is laid Is there any one word iota tittle or syllable in the whole Bâ—oâ— of God giving countenance to any such distinctions Eph 4. 11. We have Pastors and Teachers Rom. 12 7 8. Hâ—m that teacheth him that exhorteth him that ruleth and him that sheweth mâ—â—cy Phil. 1. 1. We have Bishops and Deacons and their Institutions with the order of it we have at large expressed 1 Tim. 3. 1 2. Bishops and Deacons without the interposition of any other Order whatsoever Deacons we have appointed Act. 7. and Elders Act. 14 23. those who are Bishops we find called Presbyters Tit. 1. 5 7. And those who are Presbyters we find called Bishops Act. 20. 28. So that Deacons we know and Bishops who are Presbyters or Presbyteâ—s who are Bishops we know
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
CHAP. V. Of the plurality of Elders in Clements Epistle Sect. 1. The difference betwixt Ignatius and Clement in the enumeration of Officers in the Church Clements Epistle to the Churches of Achaia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pauls Epistles to those Metropolitical Churches in the Apostles times Answer to a charge concerning Grotius Num. 1. IN the next place this digression concerning the power of the people being absolved I am called back againe to Ignatius and in him to that of his asserting the three Orders in the Church which is thought fit to be considered a while by comparing it with Clements doctrine in this matter who is acknowledged to name but two And then his charge against Ignatius and against me is thus managed 2. To returne then it is evident that in the time of Clement there were but two sorts of Officers in the Church Bishops and Deacons whereas the Epistles of Ignatius doe precisely in every place where any mention is made of them as there is upon occasions and upon none at all insist on three orders distinct in name and things With Clement it is not so Those whom he calls Bishops in one place the very same persons he immediately calls Presbyters after the example of Paul Act. 20 28 and Tit. 1. 5. 7. and plainly asserts Episcopacie to be the office of Presbyters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. Because they were in no danger to be cast from their Episcopacie And whereasth fault which he repâ—oves in the Chuâ—ch of Corinth is their division and wanâ— of due subjection to their spirituall Governors according to the order which Christ hath appointed in all the Churches of the Saints he affirmes plainly that those Governours were the Presbyters of the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And in all places throughout the whole Epistie wâ—iting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to that particular Church of Corinth the Saints dwelling there walking in the order and fellowship of the Gospell where he treats of these thiâ—gs he still intimates a plurality of Presbyters in the Church as theâ—e may nay there ought to be in every single Congregation Act 20 28. without the least intimation of any singular person promoted upon any accâ—unt whatever above his follows So in the advise given to the persons who occasioned the division before mentioned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Had there been a singular Bishop at Corinth much more a Met opolitan such as our Doctor speaks him to have been it had been impossible that he should be thus passed by in silence But the Doctor gives you a double answer to this observation with the severall parts wheâ—eof I doubt not but that he makes himself meâ—â—y if he can suppose that any men are so wedded to his dictates as to give them entertainment for indeed they are plainly jocular But learned men must have leave sometimes to exercise their â—ansies and so sport themselves with their owne imaginations 1. Then For the mention that is made of the many Presbyters in the Church of Corinth to whom Clement in the name of the Church of Rome exhorts to give all due respect honour obedience He tells you that by the Church of Corinth all the Churches of Achaia are meant and intended The Epistle is directed onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without the least intimation of any other Chuâ—ch oâ— Churches The difference it is written about was occasioned by one or two persons in that Church onely it is that Church alone that is exhorted to order and due subjection to their Elders from the beginning to the end of the Epistle there is not one word apâ—… or â—ittle to intimaâ—e the designation of it to any Church or Churches beyond the single Church of Corinth or that they had any concernement in the difference spoken to The Fabrick of after-ages lyes so close to the Doctors imagination that there is no entrance for the true frame of the Primitive Church of Christ and therefore every thing must be wrested and apportioned to the conceit of such an Episcopacie as he hath entertained Whereas he ought to crop off both head and heels of his owne imagination and the Episcopacy of the later dayes which he too dearly affects he chooseth rather to stretch and torture the antient Government of the Church that it may seem to answer the frame presently contended for But let us a little attend to the Doctors learned arguments whereby he endeavours to make good his assertion 1. He tels you that Corinth was the chiefe City of Achaia the Metropolis in a politicall sense and acceptation of the word of Greece where the Proconsull had his residence Diss 5. cap. 2. Sect. 3. Let us grant this to our Learned Doctor lest we finde nothing to gratifie him withall and what then will follow Hence saith he it will follow Sect. 4. that this Epistle which was sent Ecclesiae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non ad unius Civitatis Ecclesiam sed ad omnes totius Achatae Christianos per singulas civitates regiones sub Episcopis aut Praefectis suis ubique collocatas missa existimetur But pray Doctor why so We poore creatures who are not so sharpe sighted as to discerne a Metropolitan Arch-Bishop at Corinth of whom all the Bishops in Greece were dependant nor can finde any instituted Church in the Scripture or in Clement of one denomination beyond a single Congregation cannot but thinke that all the strength of this consectaâ—y from the insinuation of such a state of things in the Church of God is nothing but a pure begging of the thing in question which will never be granted upon such câ—mes Yea but he addes Sect. 5. that Paul wrote his Epistle not onely to the Church of Corinth but also to all the Churches of Achaia therefore Clement did so also At first view this argument seems not very conclusive yea appears indeed very ridiculous the inforcement of it which insues may perhaps give new life and vigour to it How then is it proved that Paul wrote not onely to the Church of Corinth but to all them in Achaia also why saith he in the 2 Ep. 1. Chap 1. ver it is so exprest he writes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Very good It is indispurably evident that Paul wrote his second Epistle to the Church of Corinth and all the rest of Achaia for he expressely affirmes himselfe so to doe and for the first Epistle it is directed not only to the Church of Corinth 1. Ch. 2. v. but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is saith our Doctor in the whole region of Achaia So indeed sayes the Doctors great friend Grotius to whom he is beholding for more than one rare notion I say it not in any way of any reproach to the Doctor onely I cannot but thinke his carefull warding of himselfe against the thoughts of men that he should be beholding to Grotius doth exceedingly unbecome
the Doctors gravity and selfe-denyall This is complained of by some who have tried it in reference to his late Comment on the Revelation And in this Differtation he is put by his owne thoughts I will not say guilâ—y to an Apologie cap. 1. Sect. 24. Quâ in re suffra gium suum tuâ—â—sse Hâ—gonem Grotium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—x Annotationibus poâ—… nuper â—ditis postquam haec omn a Typographo transcripâ—a essent curâ—… perlectis edoctum gratulor Let not the Reaâ—er thinke that Doctor Ham had transmitted his papers full of raâ—e conjectures to the Prinâ—eâ— before Gâ—…us his Annotations on the Revelation were published but onely before he had read them The Doctor little thinkâ—s what a flye this is in his pot of Oyntment nor how undecent with all impartiall men such Apologies subservient to a frame oâ— spirit in bondagâ—… a mans owne esteeme and reputation appeare to be but let this passe and let the Saints that call upon the name of Jesus Christ in every place be the Saints in every part of Aâ—…a though the Epistle it selfe written indeed upon occasion takâ—n from the Church of Corinth yâ—â— was given by inspiration from God for the use not onely of all Saints in the whole world at that time wherein it was written but of all those who were to believe in any part or place of the world to the end thereof although the assertion of it be not built on any tolerable conjâ—cture but may be rejected with the same facility wherewith it is tendred what now will â—ence ensuâ— why hence it follows that Clement also wrote his Epistle to all the Churches in Aâ—haia Very good Paul writing an Epistle intituled chiefly to the Corinthians expresly and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 directs iâ— to all the Saints or Churches of Achaia yea to all that call upon the name of God in every place so that his Epistle being of Catholick concernment is not to be conâ—ined to the Church of Corinth onely although most of â—e particular things mentioned in that Epistle related onely to that particular Church Therefore Clement directing his Epistle to the Church of Corinth onely not onâ—â— mentioning nor insinuaâ—ing an intention of extending it to any other handling in it onely the peculiar concernment of that Church and a difference about one or two persons therein mâ—st be supposed to have wâ—iâ—en to all the Churches of Achaia And if such arguments as these will not prove Episcopacy to be of Apostolicall constitution what will prevaile with men so to esteeme it Si Pergama dextrâ defendi possent etiam hac deâ—ensa faissent And this is the â—ause of naming many Elders or Presbyters in one Church For my part I suppose the Doctor might more probably have adhered to a former conjecture of his Dissert 4. cap. 10. Sect. 9. concerning two sundry different Churches where were distinct Officeâ—s in the same City Primò saith he respondeo non usquequaque verum est quod pro concesso fumitur quamvis enim in unâ Ecclesiâ aut 〈◊〉 plures simul Episcopi nunquam fuerint pray except them mentioned Act. 20. 28. and those Act. 14. 23. nihil tamen â—…are quin in eadem civitate duo aliquando â—…us diâ—â—erminati fuerint He might I say with more shew of probability have abode by this observation than to have rambled over all Greece to relieve himselfe against his adversaries But yet neither would this suffice What use may or will be made of this concession shall elsewhere be manifested 3. That which is extended to this length in this part of the Prefacers discourse may briefly be summ'd up into these four heads 1. a briefe touch of the difference betwixt Clemens and Ignatius the one mentioning but two the other three Orders in the Church 2. His asserting the Bishops mentioned in Clemens to be bare Presbyters concluding that from the number of them many in that 〈◊〉 Church of Corinth 3. a taking notice of a first answer of mine to that argument and indeavouring to invalidate it 4. a reproach of my vaine-glory in borrowing notions from Grotius and being unwilling to be thought to doe so Which last though it hang loose from the matter in hand being perfectly extrinsecall to our Controversie whether about Ignatius Epistles or Episcopacie because 't is certaine that one that hath received help from Grotius is not for that the more likely to be in the wrong or to be unable to maintaine his assertions and because he that hath faults in his manners the vaine-glorious and ingratefull may yet by so good a guide as Grotius fall upon some truth yet I shall afterward punctually reply to and dispatch that also and shew how little happy the Prefacer is in all his acts of severity But as the order and the rule before me directs I must begin with the more materiall parts 4. And first for the difference betwixt Clement and Ignatius it was farre from being any observation of the Prefacers or usefull to him against us It is knowne to be a principal ingredient in the foundation on which I build and assert Episcopacie viz. that in the times of the Scriptures and of Clemens there appear to have been two and not above two Orders in the Church of Christ Bishops and Deacons that these Bishops were promiscuously styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bishops and Elders the nature of each word agreeing to denote a singular Governor and the use of it both in Scripture and Clemens no way inclining to determine it to a number or College of Presbyters in each Church ruling in Common Councel That Saint Paul Phil. 1. 1. Tit. 1. 5. 7. 1 Tim 3. expresly sets downe this course under the two plaine heads of Bishops and Deacons that Clemens is as expresse that the Apostles at their first preaching constituted or ordained their first converts to be Bishops and Deacons of those that should after believe that Epiphanius voucheth it out of the profoundest Histories the antientest Records that while the paucity of Christians was such as neither to need more than a Bishop and his Deacons in each Church nor to afford much choise of persons for any more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were contented every where with these two Lastly that when the number of believers was greatly increased and so permitted and required it then a second order under Bishops and above Deacons was erected in each Church by Apostles and Apostolical men particularly as may probably be collected by Saint John in Asia toward the end of his dayes and accordingly that Ignatius's Epistles written some yeares after John's death are the first that mention that second order 5. All this in every branch hath been distinctly cleared both in the Dissertations and since in the Vindication of them from the London Assemblers and not one word is here pretended to invalidate any one part of it any farther than as it will fall under
one of the two following heads of discourse and therefore I am now to hasten to them Onely to be sâ—re to have neglected nothing that can expect to be considered in the least It is here presently visible 1. how causelesly Ignatius is quarrell'd with for mentioning the Orders of the Church upon no occasion when the designe of his Epistles being to preserve truth and peace among the Churches he had no better and more compendious way to doe it than by requiring their subjection to their Governors and thereupon he so constantly inculcates it and this is a very important occasion and that which alwayes makes it very seasonable and pertinent whensoever it is done by him 6. Secondly How fallaciously the discourse proceeds which supposeth Clemens to call those Presbyters which ought to signifie as among us the word now signifies collegues and fellow-rulers in the same Church whom before he had called Bishops adding that he plainly asserts Episcopacy to be the office of Presbyters and that their Spirituall Governors were the Presbyters of the Church and a plurality of Presbyters in the same Church whereas all this while he knowes that Clement saith that the Apostles instituted Bishops and Deacons in all Cities and Regions and that these are by us cleared to be singular Bishops and that to prevent contentions they left a list of successors to that singular office in each Church and that these singular Bishops are oft called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders not onely before but after Clemens even by those that appeare and are acknowledged to assert the three Orders and consequently that Clement may well be allowed to style them so in whose time for ought appears there were none of that second order now vulgarly called Presbyters yet erected either at Rome from whence or at Corinth or in all Achaia to which he wrote this Epistle 7. Thirdly How infirme a way of arguing it is to say that Clement doth not in the least intimate any singular person promoted above his fellows and that had there been any such at Corinth it had been impossible he should be thus pass'd by in silence when he knowes that the Apostles constituting Bishops and Deacons and what followes on that account is by us insisted on and confirmed to be more than an intimation of it and when the whole purport of the Epistle is to preserve the authority of the Governors of the severall Churches under that Metropolis whom he knowes we contend and prove to be the singular Bishops and must not forgoe that pretension till it be confuted 8. To proceed to the second head of discourse his asserting the Bishops mentioned in Clemens to be bare Presbyters For this it is certaine that he makes no tender of any other argument or appearance of proofe but onely the mention of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he renders Presbyters in the plural whom therefore he concludes to be many Presbyters in the same Church But 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elder signifies Bishop in Scripture in Clemens in Polycarpe in those of the Antients after them that are knowne to assert the singular Bishop above Presbyters in each Church And this having been said and cleared in the Dissert is not in the least attempted to be disproved by him 9. Secondly These many Elders are not all or more than one said or intimated by Clement to be in one City For the Epistle as was shewed in the Dissert is I suppose most certainly may have been addrest by Clement not to the single Church of that one City of Corinth but to the Churches of all Achaia or Greece of which Corinth was the chiefe being the Metropolis 10. That it was not so is barely said but largely proved in that place Dissert 5. cap. 2. first from the title of the Epistle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where it is on each part the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or whole province as of Rome so of Corinth the Region and territory that belonged to either of those Metropoles which in that age was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the adjacent region exprest by Ignatius by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the place of the region of the Romans by Polycarpe in the same kind speaking of Philiâ—pi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Church adjoyning or belonging to Philippi and by Eusebius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Province belonging to Corinth of which Dionysius was Bishop or Metropolitan 11. Secondly this was proved by the analogie held between this Epistle of Clemens and the Epistle of Saint Paul inscribed to the Corinthians For I demand was not this Epistle of Clement written to the same Church or Churches to whom Saint Paul's two Epistles had been addressed That it was is more than probable by the Common title and other Characters in the Epistle it selfe incline to it As that he refers them to the Epistles of Saint Paul written to them and that upon the like occasion of divisions and factions so early crept in among them So pag. 61. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Take saith he the Epistle of Saint Paul consider what he saith to you in the beginning of his preaching to you certainely it was by inspiration from God that he wrote to you concerning himselfe and Cephas and Apollos because that then ye had partialities and inclinations to one more than to another but that partiality brought lesse sinne unto you Here still it is the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you that before and now were guilty of this sinne of carnality admiration of person faction and now at length sedition and so the same Churches now and then to whom these Epistles on that occasion were addrest and there is no circumstance producible that restrains one more than the other 11. Now of the Epistles of Paul it is evident they were not confined to the one City of Corinth but to all the Churches of Achaia so it is specified of the secondâ— of them 2 Cor. 1. 1. To the Church of God which is at Corinth with all the Saints which are in all Achaâ—a And though this be not expresly said of or in the first Epistle or in this of Clement yet the relation that one hath to the other will conclude it of those also and the phrase which there we find superadded to the Church of Corinth 1 Cor. 1. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to all that are called by the name of Christ all Christians in every place and the like forme at the conclusion of this The Grace of our Lord Jesus Christ be with you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and with all every where that are called by God hath in all probability the same importance for that being universal and extended beyond Corinth must not yet be interpreted of all Christians in the world for that would make each of these a Catholick Epistle and would conclude the Apostle to have received an Epistle from the Catholick Church to which this returne was made c. 7. 1. and
Elders or Presbyters here mention'd were properly those whom he calls Bishops Diocesans men of a third order and rank above Deaâ—ons and Presbyters in the Church Administrations and Government And for those who are properly called Presbyters there were then none in the Church To give colour to this misrable evasion Diss 4. c. 10 11. He discourseth about the government and ordering of Church affairs by Bishops and Deacons In some Churches that were small not yet formed or compleated nor come to perfection at the first planting of them how well this is accommodated to the Church of Corinth which Clement calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and which himself would have to be a Metropolitical Church being confessedly great numerous furnished with great and large gifts and abilities is seen with half an eye How ill also this shâ—ft is accommodated to help in the case for whose service it was first invented is no lesse evident It was to save the sword of Phil. 1. 1. from the throat of Episcopacie he contendeth for That Epistle is directed to the Saints or Church at Philippi with the Bishops and Deacons Two things doe here trouble our Doctor 1. The mention of more Bishops than one at Philippi 2. The knitting together of Bishops and Deacons as the onely two orders in the Church bringing downâ—… Episcopacie one degree at least from that height whereto he would exalt it For the first of these he tells you that Philippi was the Metropolitane Church of the Province of Macedonia that the rest of the Churches which had every one their severall Bishops Diocesan we must suppose were all comprised in the mentioning of Philippi so that though the Epistle be preciselyâ—… directed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet the Bishops that were with them must be supposed to be the Bishops of the whole Province of Macedonia because the Church of Philippi was the Metropolitane The whole Countrey must have been supposed to be converted and who that knowes any thing of Antiquity will dispute that and so divided with Diocesans as England of late was the arch-Arch-Bishops so being at Philippi but how came it then to pâ—sse that here is mention made of Bishops and Deacons onely without any word of a third order or ranke of men distinct from them called Presbyters or Elders To this he answers secondly that when the Church was first planted before any great number were converted or any sit to be made Presbyters there was onely those two orders instituted Bishops and Deacons and so that this Church of Philippi seems to have been a Metropoliticall Infant The truth is if ever the Doctor be put upon reconciling the contradictions of his answers one to another not onely in this but almost in every particular he deals withall an intanglemen which he is throwne into by his bold and groundlesse conjectures he will finde it to be as endlesse as fruitlesse but it is not my present businesse to interpose in his quarrells either with himselfe or Presbyterie As to the matter under consideration I desire onely to be resolved in these few Queries 1. If there were in the time of Clement no Presbyters in the Churches not in so great and flâ—urishing a Church as that of Corinth and if all the places in Scripture where there is mention of Elders doe precisely inten Bishops in a distinction from them who are Deacons and not Bishops also as he asserts when by whom by what Authority were Elders who are only so inferiour to Bishops peculiarly so termed instituted and appointed in the Churches And how comes it passe that there is such expresse mention made of the office of Deacons and the continuance of it none at all of Elders who are acknowledged to be superiour to them and on whose shoulders in all their own Churches lies the great weight and burthen of all Ecclesiasticall administration As we say of their Bishops so shall we of any Presbyter not instituted and appointed by the authority of Jesus Christ in the Church let them goe to the place from whence they came 2. I desire the Doctor to informe me in what sense he would have me to understand him Diss 2. cap. 20 21 22. Where he disputes that these words of Hicrome Antequam â—ludia in Religione fierent diceretur in populis Ego sum Pauli ego Cepbae communi Presbyterorum consensu Ecclesia 〈…〉 be understood of the times of the Apostles when 〈…〉 Church of Corinth when it seems that neither 〈…〉 such thing as Presbyters in the 〈…〉 we can 〈…〉 As 〈…〉 Presbyters were Bishops properly so 〈…〉 who are they so 〈◊〉 of whom 〈◊〉 〈…〉 to be a 〈…〉 so called To 〈…〉 I 〈…〉 〈◊〉 〈…〉 in the Scripture we 〈…〉 of Church 〈…〉 This 〈…〉 Doctâ—… is that of 〈…〉 give us 〈…〉 of Christ give us in every Church Bishops and Deacons 〈◊〉 than we 〈…〉 let those Bishops attend the 〈…〉 over which they â—…ching the 〈◊〉 and administâ—… O 〈…〉 in and to their 〈…〉 And I 〈◊〉 〈…〉 all the Comenders for Presbytery in this Nâ—â—ion and much 〈…〉 the Independents that there shall be a â—end of this quarrel that they will 〈…〉 with the Doctor not any living for the â—…duction of any 〈◊〉 soâ—t of persons though they should be 〈…〉 Presbyters into Church office and Government Onely this I must 〈…〉 this second sort of men 〈…〉 Presbyters than it doth Bishops and that word having been 〈…〉 third 〈…〉 we desire leave of the Dâ—ctor and his 〈…〉 if we also most frequently call them so no wayes declining the other application of Bishops so that it be applyed to signifie the second and not third 〈◊〉 of men But of this 〈◊〉 businesse with the nature conâ—… and frame of the first Churches and the 〈◊〉 mâ—stâ—k 〈…〉 men have be their owne prejudices been ingaged into in this dâ—… of them a 〈…〉 opportunity if God will may 〈◊〉 long be aâ—…ded 3. Here first I shall demand whence it appeares that I accommodated a double answer to the multiplication of Elders in Clemens c. Truly I doe not yet know or remember that I did This certainly was all and this can amount if to any but to one answer that which we have vindicated already that the Elders in the Epistle of Clemens were all the Bishops of Achaia This indeed when it was proposed was more distinctly set down by 4. steps or degrees but then again those are no more two than foure answers 1. that the Epistle was addrest to the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. to the whole Province Secondly that to make it capable of that title Corinth was knowne to be the Metropolis of Achaia Thirdly that Saint Paul's Epistles to the Corinthians belonged to all the Churches of Achaia not onely to Corinth and so in any probability Clements was to doe also being written to the same and inscribed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore Fourthly that these many Elders were the singular Bishops in the severall Cities
of Achaia in each of which the Apostles had instituted a Bishop And this is all that is there said in that second Chap. of Diss 5 And yet farther no part of this adapted as an answer to that objection of the plurality of Elders or any other but as things thought fit to be premised concerning that Epistle of Clâ—… before the taking into consideration any testimony produced out of it 4. This might spare me the paines of fâ—rther considering what is here replyed to this supposed second answer But I have not hitherto been so thristy as might now justifie any such hasty dismission of him I shall therefore 〈◊〉 diâ—pâ—se the matter orderly before me which is a lâ—ttle disordered and iâ—…led by the Prefacers hasty handling and then give answer to every appearance of scruple mentioned by him 5. There are two things to the businesse of 〈◊〉 â—…ly observable in this Epistle of 〈◊〉 First what he saâ—th of the Apostles constitutiâ—â— of Bishops and Deacons at their first preaching of the Gospel and this â—…lly considered through all Regions and Câ—…s where they preached without any restraining of their speech to the whether Church of Corinth or Churches of Achaia This is considered in Diss 5. cap. 10. and reference made in the margent to a former discourse Diss 4. cap. 10. where out of the most antient Records it had been cleared that at the first the Apostles had constituted no more in every Church than here were mentioned a Bishop and one or more Deacons And so to this 〈◊〉 practice of the Apostles it is that that referres which is here by the Prefacerâ—iscalled â—iscalled the colour of this second answer which he farther styles a miserable evasion and so evidently it belongs not to the plurality of Elders in Corinth c. 6. The second thing there discernible is the plurality of Bishops styled also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders among those to whom he there writes And those say I are the Bishops of all Achaia as that is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Province perteining to that Metropolis 7. Now these things ought thus to have been severed and then having competently vindicated the former of these Chap. 3. Sect. 4. that there were indeed at the first but two orders shewing when the middle order of Presbyters came in viz. most probably in Saint John's time in Asia and so lately as I was required manifested the second that of the Bishops of Greece being meant by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders I might as I said have reasonably been spared from being so speedily called out againe to the same exercises 8. But as it is I shall now attend him and first when he objects that what was discoursed of some Churches small and not yet formed or compleated at the first planting cannot be accommodated to the Church of Corinth which Clement calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most firme and antient and which I affirme to have then been a Metropoliticall Church being confestly great numerous To this I answer 1. That I have no where affirmed this Church to be in Clements time small unformed c. nor had any occasion or temptation to doe so 2. That I no where accommodate to this Church at that time what I had before observed of the Church indefinitely at the first planting These two are but effects of the Prefacers hast without any foundation in any words of mine 3. That if I am now asked whether at this time of Clement's writing there were any more than two orders in Corinth and the other Cities of Greece I must say as formerly that though 't is probable there were none yet I finde no foundation in this Epistle either for denying or affirming it 9. The chiefe occasion of writing the Epistle was the sedition against the Bishops or Governors of the first order on designe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cast out of their Bishopricks some of those whom the Apostles had placed over them and either for Prsbyters the second or Deacons the third order there was no such contention but only as saith he the Apostles foresaw 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the name or dignity of Bishop and so there is no occasion to mention any but their Bishops which yet is far from concluding that there were not any other for Deacons we are sure there then were no Bishop being ever without such 10. Again that Bishops continued to retain the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders even after there was a second sort ordained whom we now call Presbyters hath elswhere appeared from Polycarp Papias Irenaeus and Tertullian who certainly lived to see them in the Church and yet call Bishops 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Seniores and so the Bishops being call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Clement is no indication that there were at that time no second order of Presbyters in that Church 11. And yet on the other side Clement's death falling not far from St. John's which was in the third of Trajan 't is as possible and I confesse to me much more probable that there might be yet no Presbyters ordain'd at Corinth or in the rest of Achaia at the time of his writing this Epistle And so there lies no obligation on me whose conjectures are wont to bring me so little thanks from the Prefacer to interpose them in this matter where I have so little light to see by Onely I am sure that the Prefacer's objection here mention'd would be of no force against me in case I should deny that there were then any Presbyters at Corinth because as the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Clemens affirmes of it can be no more than this that this Church was founded and establisht by the Apostles themselves and so was kept upright by them till the time of this sedition which Hegesippus tels us was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Primus being Bishop of Corinth so that concludes nothing for their having Presbyters ordain'd among them And when I said that at the first preaching of the Apostles they instituted none but Bishops and Deacons I never granted or implyed or believed that as soon as ever that was done they instituted more viz. Presbyters also 12. And whereas he phansies my observation to be made of some Churches onely that were small and not yet formed c. this is another mistake for I take Clement's and Epiphanius's words universally of all Churches at their first planting the fuller as well as the thinner plantations As at Jerusalem where all the Antients tell us there was a Bishop presently upon Christ's Ascension and the-number of Believers so great that there were seven Deacons instituted to attend him yet neither in Scripture nor in the Antients finde we any footsteps of this middle order of Presbyters in that Citie at that time or soon after And the reason is clear that though in some Cities there were more in some fewer converts and so comparatively to others
man if he shall but put the premises and conclusion together thus It was Ignatius's command to the Magâ—â—siâ—ns that no man must do any thing â—n his own head without the Bishop and Presbyters but when they assemble together they must have one prayer one supplication adding one mind one hope in charity in joy unblameable therefore in Ignatius's time there was no other Officer instituted in the Church which related to more Churches in his office or to any other Church than a single particular congregation 27. If this be the manner of concluding Church-models from antient Writers I shall not wonder that the Prâ—latists wayes of inference have been disliked for I acknowledg they beare no proportion with this For certainly 1. if he had spoken of some single congregation which constantly met in the same place within the same walls and bid them when they thus met they should have one prayer one supplication as one mind one hope this would onely conclude that there were such particular congregations and so we know among us every Parish Church is where none but the publick Liturgie is used but this would no way conclude as the hypothesis doth that there is no other but such A particular affirmative hath no power of excluding all but it's self Ignatius's speaking of a single house cannot conclude it his opinion that there is no Town no City no Province no World made up of all these nor consequently that he which is Ruler of that house may not also be placed in office in the City in the Nation c. 28. But then secondly 't is manifest that in this place where he talks of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he talks also of the Bishop and Presbyters and the Prefacer hath not yet told me that his particular congregation will bear all those a Bishop and Deacon or Deacons he said he could allow but then that Bishop was to be but a Presbyter whatsoever he was call'd And therefore I may suppose that a Bishop and Presbyters in Ignatius's sense such as he makes two orders superiour to Deacons and all three in that Church of the Magnesians to which he speaks will not be born by his particular Congregation and therefore even that which Ignatius here speaks of was not such 29. Thirdly They that live under a Bishop and Presbyters and doe every one of them somewhere or other assemble with other Christians in some one place as whosoever assemble in any place must assemble in one may yet all of them make up above one single congregation the several Christians of the City of Oxford may live obediently under the Bishop of Oxford and uuder the Presbyters of that Citie and every one assemble 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 partake constantly of the Church-meetings some at St. Peters others at Allhallows and every one at some or other and yet all those make up many particular Congregations and the Bishop govern them all and so relate in his office to them all and by the several Presbyters ordain'd and instituted to the several charges administer and order all 30. Nay fourthly the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might fitly be rendred no more but unanimous â—rayer all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 continue in concord and in prayer one with another in the Epistle to the Trallians and that may equally be done whether they meet all in one or in many places And so still he hath not gain'd so much as his particular affirmative from hence that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here spoken of by Ignatius referr'd to a single congregation which yet if it did were farre enough from concluding the none but such 31. Lastly It is farther evident from Ignatius 1. that there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Catholick Church 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Church in Syria joyned under himself as their one Pastor i. e. a National Church and thirdly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Church of Syria at Antioch a Metropolitical Church and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Church which presided in the place of the Region or Province of the Romans a Metropolitical and Provincial Church again And fourthly in every Epistle a Church under a Bishop Presbyters and Deacons which the world hath hitherto call'd a Diocesan Church consisting of many single congregations 32. It is not easie to reckon up all the inconsequences of this inference whereby the Prefacers hypothesis is concluded from this Testimony of Ignatius These may at the present suffice till farther discovery be made by him what medium will be chosen to draw this conclusion out of these premises which seem not at all inclin'd to it And so though we are not come much nearer to a conclusion of this controversie there is yet no season of adding more to the debating of it and therefore so much for this Section also Sect. 2. The mysterie of iniquitie Clement's argument for the allaying the sedition Proofs of the Congregational way invalid The contrary more than intimated by Ignatius The Ecclesiastick distributions contemper'd by the Apostles to the Civil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Ignatius Num. 1. THat which next follows is the telling us three things that he will not insist on and onely one fourth that he will and me-thinks that should not detain us long He thus begins 2. Being unwilling to goe too far ouâ— of my way I shâ—ll noâ— 1. Consider the severals instanced in fâ—r the proof of Episcopacy by the Doctor seeing indeâ—iâ—blâ— the interpâ—etation must follow and be prâ—poâ—tioâ—ed by the generall issue or that state of the Church in the daâ—es wherein those Epistles weâ—e wâ—… or are pretended so to be if that appear to be such as I have mention'd I pâ—â—sume thâ— Doctor himself will confesse thaâ— his witnesses 〈◊〉 worâ— to his businesse for whoâ—e confirmation he doth produce them Nor 2. Shall I insist upon the degeneâ—ation of the institutions and appointments of Jesus Christ concerning Church-Administrations in the mannagement of the succeeding Churches as principled and â—pirâ—ted by the operative and efficaciâ— us mysterie of iniquity occasion'â— and advantaged by the accommodation of Ecclesiasticall affaires to the civill â—istâ—ibuâ—ions and aloâ—ments of the poâ—â—tical state of things in those dayes nor 3. Insist much farther on the exceeding dissimiliâ—ude and inconfâ—â—mity that is between the expressions concerning Church Officers and 〈…〉 these Epistles whence ever they come and those in the wâ—â—tings of unquestionable credit immediately before and after them as also the uâ—ter silence of the Scripture in those things wherewith they so abound The Epistle of Clemens of which mention was made before was wriâ—ten for the composing and quieting of a division and distemper that was fallen out in the Church of Corâ—nâ—h Of the cause of that dissention that then miserably rent that congregation he informes us in that complaint that some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were wrongfully cast from the Ministry by the multâ—â—uâ—e and he tells you that these were good honest men
opposed to the alii others that exprest their doubts and scruples onely which extra omne dubium ponit affirms positively and without doubting suppositionem harum Epistolarum that these Epistles were supposititious or that Ignatius never wrote such Epistles whence by the way I am secured from the other instances which are by the â—refacer after brought to say the same thing which that vir Doctissimus had done 〈◊〉 for Vedelius was as ignorant as I an plures ejus mentis fuerint whether there were any more of that mind with him Lastly that this vir Doctissimus durst say that Ignatius never wrote any Epistles at all which is to me an assurance that as learned as he was he never knew any thing of Polycarpe's collection or of the antient Writers citations out of them which if he had he might as well have said that Polycarpe and the rest of those antients never wrote neither and consequently that his ignorance secured him from being guiltie of that which I charge on Blondel and Salmasius viz. rejecting all the Fathers with a Quid tum and these Epistles in despight of all the authority which the Fathers were acknowledged to have given them This ought to have been adverted by my Monitor and then he might certainly have spared himself and the Reader and me the severall gainlesse paines that his sharp Animadversion hath in several kindes cost each of us 21. As for his amplifications backward and forward on this head of discourse that perhaps I had received caution never to look into any thing that comes from Geneva and yet that that could not be the truth because I had occasionally insisted on that Edition of Vedelius though now it be far from needing reply yet 〈◊〉 shall be willing to oblige him by telling him the whole truth and making him my Confessor in this matter That 't is now near thirty yeares since that I read over diligently that whole volume of Vedelius with all his Exercitations annext to it that I did it in my entrance on the study of Divinity beginning with him as the first Rcclesiastical Writer then extant for Clement's Epistle was by Mr. Yong seven or eight years after publisht This vindicates me from his jealousie that perhaps I took caution from Bishop Montague never to look into Book that came from Geneva 22. For although I began not that study so as to fall under Abbot's censure in the top of the tenth page produced that Calvin had holpen me to a mouth to speak any more than it is true of me that I am still opening my mouth against Calvin yet truly my first Author used in my search of the opinion of the Antient Church was delivered me by Vedelius from Geneva and so from Geneva it self I first learned the three Orders of men in the Church to be of Apostolike institution which as far as concerns the second of them by him and ever since call'd Presbyters the Scripture had not taught me 23. If this be not enough I next acknowledge that when this Prefacer told me of the vir Doctissimus that Vedelius was fain to answer I had not any such thing in memory and though I am sure I formerly read it because I now see it is in that Book yet 't is due to his Animadversions that I had not utterly lost it From this occasion I shall not have temptation to lose time in bemoaning my self that my memory is so frail both because of the many thousand things which I have read and heard and utterly forgotten this was as fit to be one and as easie to be spared as any and if it had been explicitely in my memory it had been perfectly useless to me in this matter I could not reasonably have interposed any mention of him or added his name with any truth to those two of Blondel and Salmasius the two men which peculiarly rejected the Laurentian or Eusebian Copy Blondel having a transcript from Vossius and Salmasius a sight or it from Blondel and also because I see other mens memories are as frail as mine and that in things both of present use and fresh observation Witnesse my Monitor himself who whilst he is a chiding or admiring me for oscitancâ— and contempt of my Reader c. tels me that Bishop Vsher publisht his Latine Edition of Ignatius out of the Oxford Library whereas that Arch-Bishop that best knew professes it was from two Manuscripts one belonging to Caiw Colledge in Cambridge the other to Bishop Montague This were too mean a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to mention but that besides that it is an example that men that are the severest on others no-slips may themselves be guilty of as great as they judge in others It is also a way of giving some account of that speech of Bishop Montagues which fall so tartly on Vedelius and is here thought fit to be brought in in the Prefacers digression For bating the asperity of the language which I doe as little commend in either Father or Son of the Church as any the Copy which he had by him of so venerable Antiquity might by him very reasonably be thought a more Scholarlike and lesse deceivable way of correcting Ignatius's Epistles than Vedelius's single conjectures and prejudices which made him as that Bishop thought willing to conform Antiquity to the Doctrines then received at Geneva 24. And this will appear yet more reasonable in the particular which is here said to have occasioned that bitter speech of that Bishop where in Videlius's reading it is said of the Fathers of the Old Testament that they came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad vacuam spem saith Vedelius to a frustration of their hope but the Bishop's Latine Copy reads in novitatem spei to the newness of hope evidencing the reading to bee with an easie change 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the newnesse and so it is in the Laurentian Greek which is now extant Now as again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might be an easie change for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which that Bishop it seems liked best 〈◊〉 and either of those readings might well pass either that they joyned with us Christians in the same common hope Evangelical or came to the newness of â—ope i. e. hoped for mercy on the same terms of new Evangelicall obedience on which we now hope for it and so set on purifying as St John saith he will doe that hath this hope in him so truly the other of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 would hardly be kept from being blasphemy cannot possibly be salved as this Prefacer would salve it by referring it to their expectation of Christs coming in the flesh which saith he upon the testimony of our Saviour himself they desired to sâ—e and saw it not But 1. I pray where doth our Saviour testifie this that they desired to see it and saw it not I suppose in those words of Luk. 10. 24. For I tell you that many Prophetâ—
their anger do ye return meekness to their speaking big be ye humble to their fiercenesse be ye tame not desiring or attempting to immitate them Epist ad Ephes T was the lest that I thought my self obliged to do in obedience to our Saviours precept Mat. 5. 44. of blessing and praying for those that curse and despightfully use us from whence I must conclude that contumâ—lies are our adminitions of duty even that of taking those who powre them upon me into my special intercessions 28. Secondly That my terming Salmasius formerly a Grammarian with the addition of Learned was in the sincerity of my heart meant as a title not of diminution but of honour to him he was a very learned man in severall parts of good literature especially skill'd in Greek and Latine words and phrases and customes and his Plinianae exercitationes had long since given me that notion of him as equal thus far to any of his age and fit to be named with Scaliger and Casanbon of the preceding And knowing I that Grammaticus was antiently a title of â—…our among learned men witnesse Suetonius his Book de Illustribus Grammaticis and 2. that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there are three parts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the two later of which being peculiarly his exâ—…ies were fully comprehended in the general title of Grammarian and lastly that being neither Divine nor Physitian nor Lawyer by profession I could not fitly make either of those his title I thought it most agreeable to all these reasons to stile him learned Grammarian especially having so little reason as I then had to commend his knowledge in Theologie This it seems was so represented to him from England that having no other reason that I am conscious of to quarrel with my behaviour toward him he was content to reproach me upon that stile And all that I shall say to it is that I had rather be in the soâ—lest manner reproacht without cause then to be commended for ill doing or to be justly censured by any 29. Thirdly when I said of him and Blondel quibus illecebris adducti nescio I doe not think my self to have wronged them or used them contumeliously Not wronged them because I verily believe there were motives properly styled illecebrae I mean not bribes from England which brought them to doe what they did And as I did not think fit then to expresse those motives being 1 matters of fact of which at this distance I could not have perfect knowledge or evidence and so could truly say quibus nescio and 2 being personal matters which I love not to publish farther than the matter it self reveales and declares them so I shall not choose now out of season and lesse pertinently to inlarge on that matter I shall onely adde that Salmasius lived and Blondel saw many moneths some years after the publishing of the Dissertations and neither of them thought fit to fall into such passion so causelesly nor that I ever heard sent the Author of these Animadversions their Letters of Attorney to doe it for them so that I am to acknowledge what he hath done in this to be an act of his own inclinations but have no manner of like return to make him for it 30. How justly the many which he mentions have supposed that he was illecebris adductus and from what evidence they name the bait or with what truth it is suggested that hee had ever set up and establisht that faith which his Defensio Regia endeavoured to destroy are things so far removed from the subject before us the authority of Ignatius's Epistles and so unlikely to be concluded by our disputes that I thinke we may by consent let them alone Otherwise the then present lownes and improsperity of the cause which he defended would offer it self for a very competent argument to infer the love of truth more than expectation of any temporal advantage to have perswaded the writing of it 31. The second incidental branch concerning Bishop Montague and Geneva hath been as incidentally but more largely discharged already 32. The third concerning my interpretation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the ordination of a young man might surely have been spared when it is by him confest that rather than I could think fit to adhere to it I chose to prefer Vedelius's Edition which reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the appearing youth of their Bishop before this reading of the Laurentian in that place and that done by me in the first place to remove all force of Salmasius's argument there present before me all that followed being ex abundati more then needed and not proposed as the truth of the matter but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to supersedâ— all possible reply in it 33 But my Monitor runs too hastily into ill language which yet he dislikes so much in Bishop Montague grosse figments is no very nice expression else he might have seen enough produced by me to have prevented or allaied the storm of his displeasure 34. Salmasius to take advantage from those Epistles both against Episcopacie and the Epistles themselves finds in the Laurentian Copy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spoken of Damas's Episcopacy hence he infers that Episcopacy was there stiled a new Order and that the Epistles were written in a later age then that of Ignatius and so that Episcopacy was of that later institution To this purpose saith he the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot belong to his age and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies new and brings 2 Tim. 2. 22. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we truly render youthfull lusts signifie saith he novae aut novarum rerum cupiditates new desires or desires of new things To this whole way of arguing I confesse I could not afford the least degree of consent and still think that that learned Grammarian did never more passionately 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 than in this heap of inconcludencies To these therefore I answer'd by degrees proportion'd to the severall steps of his procedure 1 That the Laurentian seemed not the right reading but the Vedelian not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 however rendred but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his appearing youth This the whole course of the Epistle exacted Damas then Bishop of the Magnesians being a young man and Ignatius desiring his youth might not bring contempt upon him and therefore advising expresly not to dâ—spise the age of their Bishop and this acknowledged by Salmasius himself to be the purport of the Epistle 35. Secondly That if the utmost that could be desired were granted both that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were the right reading and that it were justly rendred a new order yet what was instituted by the Apostles might passe for new in Ignatius's dayes who dyed very few years after St. John and both of them in the reign of Trajan or that however what was in Ignatius's dayes and to that Rivet referr'd it novellus ordo sive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
Contraremonstrant is but the old method of speaking all that is ill of those who differ from our opinions in any thing as the Dutch man in his rage calls his horse an Arminian because he doth not goe as hee would have him And this is all that can soberly be concluded from such suggestions that they are displeased and passionate that thus speak 14. As for the Annotations on Cassander c. and the consequent vindications of himself against Rivet those have with some colour been deemed more favourable toward Popery but yet I suppose will be capable of benigne interpretations if they be read with these few cautions or remembrances 15. 1. That they were designed to shew a way to peace whensoever mens minds on both sides should be piously affected to it Secondly that he did not hope for this temper in this age the humour on both sides being so turgent and extreamly contâ—…ary to it and the controversie debated on both sides by those qui aterna cupiunt esse dissidia saith he who desire to eternize and not compose contentions and therefore makes his appeal to posterity when this paroxisme shall be over Judicet â—qua posteritas ad quam maxime provoco 16. Thirdly That for the chief usurpations of the Paâ—acie he leaves it to Christian Princes to joyn together to vindicate their own rights and reduce the Pope ad Canones to that temper which the antient Canons allow and require of him aâ—d if that will not be done to reform every one within their own dominions 17. Fourthly That what he saith in favour of some Popish doctrines above what some other learned Protestants have said is not so much by way of assertion or justification of them as to shew what reasons they may justly be thought to proceed upon and so not to be so irrational or impious as they are ordinarily accounted and this onely in order to the peace of the Christian world that we may have as much charitie to others and not as high animosities live with all men as sweetly and amicably and peaceably and not as bitterly as is possible accounting the Wars and Seditions and Divisions and Rebellions that are raised and managed upon the account of Religion far greater and more scandalous unchristian evils than are the errors of some Romish doctrines especially as they are maintain'd by the more sober and moderate men among them Cassander Picherel c. 18. Fifthly What he saith in his Discussio of a conjunction of Protestants with those that adhere to the Bishop of Rome is no farther to be extended than his words extend it 1. That there is not any other visible way to the end there mention'd by him of acquiring or preserving universal unity 2. That this is to be done not crudely by returning to them as they are submitting our necks to our former yâ—ke but by taking away at once the division and the causes of it on which side soever adding onely in the third place that the bare Primacie of the Bishop of Rome secundùm Canones such as the antient Canons allow of which hath nothing of supreme universal power or authority in it is none of those causes nor consequently necessary to be excluded in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 citing that as the confession of that excellent person Phil. Melancthon 19. So that in effect that whole speech of his which is so solemnly vouched by Mr. Knot and lookt on so jealously by many of us is no more than this that such a Primacie of the Bishop of Rome as the antient Canons allow'd him were for so glorious an end as is the regaining the peace of Christendome very reasonably to be afforded him nay absolutely necessary to be yielded him whensoever any such Catholick union shall be attempted which as it had been the expresse opinion of Melancthon one of the first and wisest Reformers so it is far from any design of establishing the usurpations of the Papacie or any of their false doctrines attending them but onely designed as an expedient for the restoring the peace of the whole Christian world which every disciple of Christ is so passionately required to contend and pray for 20. So that in a word setting aside the prudential consideration and question as whether it were not a hopelesse designe that Grotius ingaged himself in expressing desires of an universal reconciliation when there was so little hope on either side that the extream parties would remit so much as to meet in the middle point to which also the expressing of his no hopes of it at this time and the making his appeal to more impartial posterity is a satisâ—…orie answer all that this very learned man was guilty of in this matter was but this his passionate desire of the unitie of the Church in the bands of peace and truth and a full dislike of all uncharitable distempers and impioâ—s doctrines whether those which he deemed destructive to the practice of all Christian virtue or which had a particularity of ill inâ—luence toward the undermining of Government and publick peace wheresoever he met with them 21. All which notwithstanding the temper of that learned man was known to be such as rendred him in a special manner a lover and admirer of the frame and moderation observed in our Church of England as it stood shaken but not cast down in his life time desiring earnestly to live himselfe in the Communion of it and to see it copied out by the rest of the world 22. And so much for this large digression which if it be no necessary return to the Prefacer may yet tend to the satisfaction of some others and to the vindicating the memory of that Learned man Sect. 3. Of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Clemens How many Orders there were in Corinth at the writing this Epistle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Metropolitical Churches at the first Philippi a Metropolis at the first as Canterbury at Augustines first planting the Faith The Institution of Presbyters when by what authority St. Jerome's opinion The use of the word Presbyters in Scripture The Bishops task Num. 1. THE Prefacer now proceeds to take notice of a second answer of mine to the objection from the plurality of the Elders in Clement and this yields him also matter for many questions and great appearance of triumph It is managed in these words 2. But the Doctor hath yet another answer to this multiplication of Elders and he mention of them with Deacons with the eminent identity that is between them and Bishops through the whole Epistle the same persons being unquestionably intended in respect of the same office by both these appelations Now this second answer is founded up on the supposition of the former a goodly foundation namely that the Epistle under consideration was written and sent not to the Church of Corinth onely but to all the Churches of Achaia of which Corinth was the Metropolitane Now this second answer is that the
the Church at Corinth and through Achaia might be numerous both Paul and Peter having labour'd there succesfully yet for some tâ—me there were not any where so many but that the Bishop and his Deacon or Deacons might be sufficient for them 13. So likewise the being a Metropolis is no argument that there should be Presbyters by this time constituted there for supposing as I doe and my grounds have been largely set down that the Apostles conformed their models to the Governments and forms among the Nations where they came at their first planting the Faith in any region it must follow that the Church of Corinth as soon as it was formed into a Church with a Bishop over it was also a Metropolitan Church in relation to all other Cities of Greece which either then did or should after believe as Jerusalem was to all the Cities of Judea or as Philippi being a prime Citie or Metropolis of Macedonia and the first where Paul planted the Faith was straightway a Metropolitical Church how few or how many Christians there were in it it matters not 14. And therefore for his change of the scene from Corinth and Clement's to Philippi and St. Paul's Epistle it will bring him no advantage The case between them is exactly parallel There was a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Province of Macedonia saith St. Luke of which Philippi was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Metropolis just as Corinth was of Achaia and this Citie being the first in that region wherein St. Paul planted the Faith it was certainly a Metropolitical Church and Epaphroditus was the Metropolitan of that Province the first day he was Bishop of it The truth of which is so evident that the jeere of the Metropolitical Infant might seasonably have been controverted into a more serious and decent expression there being no reason imaginable why if the Apostles did institute Metropolitical Churches as here is not one serious word of objection against all that hath been said to assert it those Churches should not at their first institution call it their infancie if you will be Metropolitical Churches For as to that of the whole countries being supposed to be converted and divided into Dioceses that is not consequent or necessary to my assertion for as Clement saith of the Biâ—hop and Deacon in each City at the first planting of the Faith that they were constituted in relation to them not onely which did but expresly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who should afterward believe so the Church and Bishop in the Metropolis when that was first converted might very well be Metropolitical in respect of the other Cities of that Province which should afterward receive the Faith 15. As we know when Augustin came first over into England and preacht the Faith and converted Christians first at Ethelbert's seat and the Metropolis of that Province he was by being made Bishop there made Metropolitan also That sure was Bede's meaning when he saith of it lib. 1 c. 27. Venit Arelas ab Archiepiscopo ejusdem civitatis Ethâ—rio Archiepiscopus Genâ—i Anglorum ordinatus est He came to Arles in France and by Etherius Archbishop of that Citie was ordained Archbishop to the Nation of the English and if as a learned Antiquarie thinkes Bede spake after the use of his own time and that the word Archiepiscopus was not in use here then at Augustine's coming hither yet for the substance of the thing wherein I make the instance and all that I contend from thence there can be no doubt but that he being at first made Bishop of the Metropolis was thereby made also Metropolitan 16. As for the divisions into Dioceses how little force that hath against all that I have said or thought in this businesse whether of Bishops or Metropolitans I have spoken enough to that in the Vindication to the London Ministers c. 1. sect 19. and to that I refer the Prefacer 17. And so still I am free enough from quarrelling with my self in the least or from being ingaged in any endlesse labour to reconcile the contradictions of my answers which as farre as my weak understanding can reach are perfectly at agreement with one another If the labour of shewing they are so prove fruitlesse I know to whom I am beholding for it even the Task-master whom I have undertaken to observe and in that guise of obedience shall now proceed briefly to answer every of his questions and I hope there cannot now need many words to doe it 18. To the first concerning the Institution of the second order that of Presbyters for the when I answer I know not the yeare but evidently before the writing of Ignatius's Epistles in Trajan's time and in all probability after the writing all the Bookes of Scripture and for ought I can discerne of Clement's Epistle as farre as concerns either Rome or Corinth 19. For the by whom and by what authority I answer I think they were first instituted by St. John in Asia before his death and shall adde to my reasons elswhere given for it this farther consideration that Ignatius in all his Epistles to the Churches of Asia Ephesus Smyrna Trallis Magnesia Philadelphia makes mention of them within few years after John's death though in his Epistle to the Romans he doth not And if this be so then also it appears by what authority viz. such as John's was Apostolical Or if this should not be firmly grounded as to the person of St. John yet the reason why they were not at first instituted as well as Deacons being but this because there was no need of them yet and the power given by the Apostles to the first Bishops being a plenarie power so far that they might communicate to others what was committed to them either in whole or in part and those accordingly in the force thereof constituting Presbyters in partem officii the authority still by which they were instituted will be Apostolical and so if as this Prefacer gives order they be let goe to the place from whence they came they will not be much hurt they are but remitted to the society of the Apostles and Apostolical persons by this 20. To the second concerning the meaning of my words Diss 2. c. 29 21. when I say that Hierom's words of Churches being governed by common consent of Presbyters are to be understood of the times of the Apostles and whether all those Presbyters were Bishops properly so called I answer that my meaning was that if Hierome be reconcileable to himself that must be his meaning that in the Apostles times the Churches were first governed by common consent of Presbyters and after in the Apostles times too upon the rising of Schismes a Bishop was every where set over them that according in Hierome's notion all those Presbyters were not Bishops but such as out of whom after one was chosen in every Church to be a Bishop 21. That this was the truth of the fact I no where
exprest my self to think but that this was the most commodious meaning to be affixt to Hierom's words ad Euagrium so as they might be reconcileable with the many other testimonies brought out of him which concluded it his opinion also that the three orders were of Apostolical institution But if I am now asked my sense expresly whether I thinke thus it was as Hierome I thinke conceived it I answer positively that I thinke Hierome was mistaken in that circumstance and that Clemens Romanus and the Records that Epiphanius citeth are much a more competent authority for the contrary that Bishops were first instituted whensoever any Apostle in his travaile planted a Church in any Citie and retein'd not the Government in his own hands Yet if by any Record it shall be made to appear that before any such Citie was left by the Apostle and so before any Bishop were instituted in it the Elders or as those may signifie the chief believers a name of age as well as of power were trusted by them for some short time of their absence as I mention'd it there sect 20. as a possible thing there will then be some ground of Hierom's mistake in that circumstance But this I confesse more than yet hath any way appear'd to me and therefore I am content to part with it as a phansie or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to help St. Hierome and not so much as a conjecture And so much for his Quaeries 22. As for his addition by way of Corollarie to his questions the answers to thâ— quâ—stions have already perfectly supersedeâ— it The three orders â—…ignatius have already appeared to be of Apostolical iâ—stituâ—… and the very frame of the first Churches though there was no need of the second of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the first plantation in every City And it will not be easie for any man which hath looked into antient writings to be perswaded the contrary It being the universal affirmation of all that speak of 〈◊〉 〈◊〉 Ignatius to St. Hierome and for many hundred years downward though there be some difference in some few circumstances St. Hierome thinking that Presbyters first ruled in common before the singular Bishop was brought in over them for the avoiding of Schismes that the three orders were all instituted in the Church by the Apostles appointment And if this be the sad mistake and prejudice from which he will shortly deliver us I may have leave to advise him the one method of attempting it that cheaper of setting Antiquitie aside in the delineation and not the more costly of professing to make his appeale to it as in this Preface he hath adventured to doe 23. One thing he here thinks farther necessarie for him to adde that the Scripture more frequently terms this second sort of men Elders and Presbyters than it doth Bishops wherein there be but these three misadventures 1. That this second sort of men are frequently mention'd in Scripture 2. That this second sort of men are sometimes call'd Bishops in Scripture 3. That they are frequently call'd Elders there No one of which he will ever be able to justifie Let him please to turn to the Vindication of the Dissert from the Exceptions of the London Ministers capâ— and if against what is there said or before in the Dissertations he thinke himselfe able to evince any one of these three propositions I shall willingly acknowledge my selfe his Disciple being also sure that unlesse both Bishops and Elders signifie nothing but Piesbyters in every place their signifying most frequently so is the giving the question the yielding the whole cause to the Prelatist 24. As for the taskes of the Bishops office and his performance of them I shall willingly grant him my suffrage let them discharge them and I beseeâ—h all who have any way hindred them at length to let and quietly permit them On condition he will doe this as cheerfully as I I shall never câ—ntend with him concerning the nature of theâ—â— task â—e it as he â—aith their attending their particular 〈◊〉 〈◊〉 which they are appointed the Bishop of Oxford over that Flâ—ck or portion to which he was and is a pâ—inted and so all others in like manner be it their preaching and administring the holy Ordinances of the Gospel in and to their own flock and whatsoever else of duty and râ—tiâ—e officii belongs to a rightly â—onstituted Bishop And let all that have disturbed this course so duly setled in this Church and in all the Churches of Christ since the Apostles planting them discern their error and return to that peace and unity of the Church from whence they have so causelesly and unexcusably departed and let none be so uncharitable as to surmise that he which thus exhorts them hath any other design in doing it than that which alone he professeth to have their timely and now if ever seasonable Reformation CHAP. VI. Of Testimonies in Ignatius deemed to favour the Congregational way Sect. 1. The Prefacer's pretensions avoyded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His Hypothesis confutable from Ignatius The power of prejudice Of Popish Churches Chorepiscopi Metropoles Conformity of Ecclesiastick with Civil distributions The Ignatian Churches phansied by the Prefacer The Gnostick haeresie no deflowring of the purity of the Church The several branches of the phansied Model how well grounded in Ignatius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Catholick a National a Metropolitical a Diocesan Church in Ignatius Num. 1. BUT we are from Clemens once more brought down to Ignatius again and of the great prejudices and mistakes and unjust apprehensions which we Prelatists have had in reading and bringing testimonies from him we are now to be admonished in these words as followeth 2. To return then to our Ignatius even upon this consideration of the difference that is between the Epistles ascribed to him and the writings of one of the same time with him or not long before him as to their language and expression about Church-Order and Officers it is evident that there hath been ill favour'd tampering with them by them who thought to prevaile themselves of his authority for the asserting of that which never came into his mind As I intimated before I have not insisted on any of those things nor doe on them altogether with the like that may be added as a sufficient foundation for the total rejection of those Epistles which goe under the name of Ignatius There is in some of them a sweet and gracious spirit of Faith Love Holinesse Zeal for God becoming so excellent and holy a witnesse of Christ as he was evidently breathing and working Neither is there any need at all that for the defence of our Hypothesis concerning the non-institution of any Church-Officer whatsoever relating to more Churches in his office or any other Church than a single particular Congregation that we should so reject them For although many passages usually insisted on and carefully collected by D. H. for the proof of such
or dislike in them And seeing he now professeth against the total reâ—ecting of them and gives them many good words in testimony of a sweet and gracious spirit breathing in them if he shall now be pleased to direct me to any way of procuring a yet more emendate Edition such as may perfectly accord his language with all others of his time or not long before him particularly with Clemens I shall acknowledge it a great obligation and a discovery worth his undertaking But as far as my eyes yet serve me there is little hope of this and therefore as it is I must be content to think as the evidences before me exact from me that though Clemens saith truly that the Apostles at their first preaching placed no more but a Bishop and Deacon in each Citie yet before Ignatius's time there was a middle order constituted in the Churches of Asia and that also by the appointment of the Apostles and that this is a very fair account of all the difference of their language and expression about Church Order and Officers 4. In the next place he hath very ingenuously discovered upon what account it is that he hath bestowed so many of his good words at last upon Ignatius because forsooth he hath no need for the defense of his Hypothesis totally to reject them and because there are expressions in all or most of them that will abundantly manifest that he who was their Author never dreamt of any such fabrick of Church-order as in after ages was insensibly received But 1. I think not this the right way of judging mens works whether they be theirs or no the due motive of receiving or rejecting any antient writing by comparing them with our own Hypotheses and observing which way our necessities oblige us This we were wont to call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 serving and requiring all others to serve and minister to the wants of our Hypothesis 5. Secondly If it should really appear what is here pretended that there should be expressions in these Epistles which would abundantly manifest that their Author never dreamt of our modern Hierarchie how easie would it be for one that would transcribe copies from our Prefacer to reply that such and such places were interpolated and inserted by some later hand who meant unkindly to Episcopacy and then what security could be found to ascertain those passages to be genuine which would not as reasonably serve our turn to retain those which we think define for Episcopacie 6. Thirdly Whereas he addes that the fabrick we plead for being not yet dreamt of in Ignatius ' s dayes was in after ages insensibly received why may not that also minister to us an excuse in case we should not have been able to answer one of his former questions to set down distinctly at what time Presbyters the second or middle order came first into the Church it being as easie to imagine and as credible to be affirmed that after the Clement's one before the writing of Ignatius's many Epistles this order was brought in but so as to us at this distance of so many Centuries it is not now senible or discernible 7. All this may again be said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to shew that it is no hard matter to write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Animadversions on the Author of the Animadversions At the present I am to take notice what the Prefacer's Hypothesis is which he hath undertaken to defend viz. That there never was any Church-Officer instituted in those first times relating to more Churches in his Office or to any other Church than a single particular Congregation The very same indeed that my memory suggests to me out of the Saint's Belief printed twelve or fourteen years since where instead of that Article of the Apostolick Symbole the Holy Catholick Church this very Hypothesis was substituted But then it must be remembred that the Dissertations being written in answer to Blondel were not obliged to be confronted to this Hypothesis and that though Ignatius should be found to say as little as I against this yet he might yield competent testimonies against Blondel for the superiority of Bishops above Presbyters which was all that I there indeavoured because all that I was there required to evince from them 8. But then secondly Ignatius is not perfectly silent in this matter neither for as in his Epistle to the Smyrnaeans beside the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or multitude under a particular Bishop there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Catholick Church which sure is more than a single particular Congregation so the National Church of Syria under the Metropolis of Antioch of which Ignatius himself is styled the Bishop and Pastor is frequently mention'd in those Epistles In the Epistle to the Ephesians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pray for the Church which is in Syria the Church of that whole Nation put under that one denomination of which yet certainly there were â—ivers assemblies and so twice in the Epistle to the Magnesians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Church in Syria and in the Epistle to the Philadelphians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Church of Syria which is at Antioch joyning them all under Antioch the Metropolitical Church And let this serve for a taste of Ignatius's judgement of our Prefacer's Hypothesis 9. What again here follows of the hyperbolical and little short of blasphemâ—â—s passages in these Epistles of their impertinency of their remotenesse from the way and manner of expression in the Divine Writings and those which follow'd after I have formerly wearied my selfe and the Reader with the account of them severally and I think given him reason to believe with me that they needed not here again have been heaped up so soon by way of repetition 10. The next larger portion of this Section endeavours to shew what prejudice or the fulnesse of a mans own apprehension is able to doe in the reading and citing Testimonies out of Authors and this is by me so fully granted and in part experimented in this Prefacer particularly in his fetching the power of the people in Ecclesiastical affairs from Clement's bidding the generous person 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sacrifice his owne prosperitie and possessions to the peace of the People as when a King ventures his life or Moses saith Blot me out of thy book in order to the same end that truly I needed not the instance of the Papist fetching his doctrine of Transubstantiation out of the Antients to convince me of it As it is I have no exceptions to his evidence nor to the conclusion inferr'd by it in general of men full of their own apprehensions Onely I crave leave to interpose before it be thought applicable to me For unlesse he can prove that Ignatius's plain mentions so oft repeated that it is become a charge of impertinence against him of the three Orders in the Church Bishops Priests and Deacons are as little able
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.
What the Prefacer addes by way of flourish I shall not need to attend to By this brief account 't is cleare though Clemens mentions but two Orders and Ignatius three yet Bishops may have been in equal esteem with both of them And that is all that I need reply to that which he saith is one of the such things which he will not insist on 9. The fourth thing on which he is resolved to insist and inlarge his digression is that which I had thought had been already newly insisted on and I hope compently answerâ—…d that in all the Epistles there is no intimation of any Church whereunto any Bishop related but such an one as whose members met altogether in one and with their Bishop disposed and ordered the affairs of the Church And so on to the same purpose and I shall be Magnus Apollo if I shew him any 8. Now I am perswaded 1. that it already appears sufficiently that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the members of each Church meeting together in prayer is no proof that to them bel â—ged in the least to dispose and order the affairs of the Church and yet besides that nothing hath yet been pretended for it out of Ignatius unlesse it be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nothing on their own heads in the same place which is much remoter from that purpose 9. Beyond this it hath appear'd farther that the office of all members under the Bishop was by Ignatius's doctrine to obey their superiours to live under subjection and that is not to dispose or order And the places so long insisted on out of Clemens also have I hope appear'd to infer nothing to that purpose 10. Secondly 'T is as certain that I have already performed this task laid on me by him and shew'd him that Ignatius as Bishop of Antioch the Metropolis is call'd Bishop and Pastor of the Church of Syria and some other the like passages which directly inferre what he requires me to inferre and so that I have thus much title to his favour and should not be put off to a Poetical expression for my reward 11. As for the condition he interposeth that I must shew this before the contemperation of affairs to the civill constitutions of Cities Provinces I confesse that to be a rigorous condition and such as unlesse I be released from that restraint I shall be utterly disabled to perform my task For he cannot but know that it is my affirmation that at the first planting of the Churches the Apostles thus contemper'd the Ecclesiastick to the Civil distributions of Citieâ— and Provinces having no power of making new Cities or Provinces any more than of constituting new Nations and yet planting their Churches and constituting Bishops in â—ities and thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in every City and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in every Church is all one in the sacrea style which must necessarily inferre that the Ecclesiastical agreed with the civil distributions And truly how the Church was order'd before the Apostles planted it I have not the curiosity to inquire 12. A second condition he is also pleased to lay on me by way of farther restraint to make my obedience yet more difficult That my proofs must not be such as is that Testimony urged by me from the Epistle to the Ephesians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This passage it seems hath not found favour with him the first part of it is saith he unâ—ound and unscripturall the second unintelligible or ridiculous 13. But I cannot yeild to his censure in either part For the first Let it but be considered that Christ came to reveale the will of his Father that whatsoever he taught he taught from his Father there can be no unsoundness in the expression to say that Christ is the sentence of his Father any more than that he is the word or the wisdome of his Father meaning thereby that what he delivered was his Fathers sentence or good pleasure for so in the title of the Epistle to the Philad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Christs sâ—…e is explained immediately by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to his owne will 14. And for the second let him but read it as he may finde Vossius and the Arch-Bishop of Armâ—gh read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the appointment or sentence or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 owne will of Christ and sure it is very intelligible and far from ridiculous even no more than this that the Bishops ordeined in all regions by the Apostles were appointed by or by appointment of Christ as the same matter is in the Epistle to the Philadelphians set downe in a parallel phrase where the Bishop Presbyters and Deacons are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 designed by the appointment of Jesus Christ Or if the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be leâ—t out then reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subscriâ—tum as the old Latine Sententia will beare it is directly all one with the former Or if in the third place it be read in the nominative case 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then the figure is very intelligible that these Bishops are Christs â—pâ—…intment Christs sentence Christs will i. e. are appointed or determined or willed by him And so I hope there is yet nothing so very unintelligible or at all ridiculâ—… in Ignatius or my testimonies from him that I should need this câ—â—tion to be interposed against I produce more CHAP. VII Of Metropoles and Metropolitans Sect. 1. Some account of the probations produced for Episcopacie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The power of Metropolitans Their relations to more Churches than one An enumeration of Prymates and Metropolitans Num. 1. HAving made this solemne promise that I should be so highly rewarded in case I produced any intimation to prove that there was any other but single particular Congregations It was now timely remembred that I had done somewhat like this already in proving the seven Angels of the seven Churches in the Revelation to be Metropolitans and to the consideration of that he now next proceeds and that brings in an examination of what I have said of Metropoles and Metropolitans And it begins thus 2. But it may be said what need we any more writing what need we any truer proof or testimony The learned Doctor in his Dissertations Dissert 4. cap. 5. hath abundantly discharged this worke and proved â—he seven Bishops of the seven Churches mentioned Revâ—l 2. 3. to have been Metropolitans or Arch-Bishops so that no just cause remaines why we should farther contend Let then the Reader pardon this my utmost excursion in this digression to whose compasse I had not the least thoughts of going forth at the entrance thereof and I shall returne thither whence I have turned aside Dissert 4. cap. 5. The Doctor tells us that Septem Ecclesiarum Angeli non taâ—tum Episcopi sed Metropolitae i e. Archi-Episcopi statuendi sunt i. e
〈◊〉 which respect the common state of the Church as Zonoras interprets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being reserved and perteining to the care of the Metropolitan 8. This I suppose sufficiently expresses what subordination I meane the very same which the most Antient Canons of the Vniversal Church expresse to be due from the Bishop to the Metropolitan and then I shall not trouble my selfe to inquire what he meanes by some eminent Cities and Governors of a superior order in greater Cities which I should have thought had been Metropoles and Metropolitans had I not found them all placed by him in subordination to some one of high degree termed a Metropolitan And by that Character being assured that by the former he must meane no more but Bishops of inferior Cities I must be content not to understand the mysterie why they should yet be styled eminent and greater Cities and so briefly passe to the next thing 9. Secondly then he will examine my plea from that passage in the Acts cap. 15. and the thing he dislikes is my makâ—ng the question sent for resolution to Jerusalem to be referred to them by the single Church of Antioch This â—aith he 〈◊〉 doe not prove though if I could prove it it would doe me no good at all And yet to see in the processe of the discourse he severally grants all the rest And onely desires me not to be angry but to prove that Antioch by Apostolical institution was the Metropolitan See of all the Churches of Syria and Cilicia which is in effect to deny or bid me prove the conclusion without offering to deny above one proposition which therefore I must assume will if it be proved inferre the conclusion and so doe me all the good which I pretend to expect from it 10. Now truly that this question thus referred to Jerusalem was at this time Act. 15. 1. referred to it by the single Church of Antioch but that as Metropolis of all Syria I thought sufficiently proved by the text it selfe first cited cap. 14. 26. and 15. 3. In the former of these places the Apostles were come to Antioch as that signifies Antioch the great to difference it from another City of that name v. 21. the same which is by Plinie placed in Pisidia as here also it is ver 24. that City peculiatly where the Scripture saith they were first called Christians and whereof Euodius and Ignatius were constituted Bishops by Peter and Paul one of the Jewish the other of the Gentile Christians And being there they gathered the Church together ver 17. that I suppose to be the Church of the City of Antioch or if any more those certainly as some way relating and subordinate to Antioch which againe inferres Antioch to be their Metropolis Then of Antioch it followes that there they abodâ— v. 28. And then cap 15. 〈◊〉 certaine men which came downe from Iudea infused the Iudaical ritual doctrine into the brethren who are those but the Christians of Antioch where then they were And upon the dispute had with those Iudaiâ—â—rs v. 2. they determined that sure must still be the Church of Antioch peculiarly that Paul and Barnabas should goe to Jerusalem about this question and then ver 〈◊〉 they are brought on their way by the Church What Church is this still but the Church cap. 14. 27. i. e. the Church of Antioch 11. This was my way of proofe designed to lay the foundation of that argument of Antioch's being the Metropolitical See that this question was referred to Ierusalem from the Church peculiarly of Antioch And I must hereby thinke it competently proved unlesse some weake part be discovered in it or some absurdity or repugnancy be objected to it None of which I see is here done 12. For 1. as to that which is offered at by his saying that I have not proved that the brethren that taught the doctrine contested about ver 1. were onely of the Church of Antioch sure that is of no force For as I doubt not but the same doctrine might be and was infused into many others in Galatia Colosse yea and Rome it selfe as he truly â—aith and never conceived that the poyson was confined to or inclosed within Antioch so all that is needfull to my â—urâ—e is this that at this point of time noted Acts 15. 1. the Iudaizers pretensions were sollicited at Antioth and that on that particular occasion of the dispute betweene Paul and them the question was by them peculiarly referred to Ierusalem And that sure might be done by them alone though others farre distant as well as they either at that or some other time were disturb'd with the like scruples 13. That which the Prefacer here confesses that the disputes grew to the greatest height in Antioch is a very sufficient account in this matter why Antioch peculiarly should send up to Ierusalem about this question when others who were not so much concern'd in it did not doe so And moreover the convenience of such Messengers Paul Barnabas who could say so much from the successe they had had among the Gentiles toward the deciding of the question might both qualifie and incite them to doe it rather than any others at this time And so still there is more reason why I should conceive the question referred to Ierusalem peculiarly or alone by Antioch and not so by Colosse or Rome or Galatia and no appearance of any thing yet produced to the contrary 14. Secondly He addes then to Antioch brethren from other parts and Churches also came whilst Paul and Barnabas abode gâ—ere To what purpose this is urged by him I know not but this I know that there is no mention in that story of any such but onely of those which ver 1. came from Iudea and taught the necessity of Iudaizing And of them 't is not probable that they joyned with the Antiochians to referre the question to Ierusalem or if they did I am sure the Decretal Epistle from the Councel was not addrest to them but to the Gentile Christians ver 19. 23. and takes no other notice of them than as of seducers ver 24. And so still it appeares not of any that they thus referred the question but onely of the Antiochians 15. Thirdly Whereas he concludes it most evident from the Councel's answer ver 23. that the reference is made from all the Churches of the Gentiles if he meane it of all other Gentile Churches beside Syria and Cilicia as Phrygia Galatia c. Which he after mentions and Rome and Colosse which before he had mentioned there is no appearance of truth in it the text saying expressely that it was sent to the brethren of the Gentiles in Antioch and Syria and Cilicia But if he means it of all not absolutely but all of Syria and Cilicia and not onely of Antioch then as that is the very thing observed by me to prove that Antioch was the Metropolis of Syria and Cilicia so certainly it is far
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
to inferre what I alone undertook to deduce from them that there were more than two Orders in the Church in Ignatius's time and so before Blondel's aera of 140. yeares as the testimonies from whence the Papists conclude their Transubstantiation and their whole fardel of the Masse are unable to inferre their desired conclusion I shall sit down in peace wholly unconcern'd in that large instance and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of it or application to the men of these latter dayes in the matter of Episcopacie 11. Onely let me assure him that these later daies afford some men which have searcht Antiquity to instruct them in the truth taking the pains of that travail on purpose for that one end and after the Scripture have expected to fetch truth from that search rather than any other and have therefore begun their study of Divinity in that order and counted the ordinary course of setting out from the modern systemes to be very preposterous and if the Prefacer's own conscience should chance to tell him that he hath not exactly observed this method that he hath first espoused opinion and frames of Government and then searcht Antiquity to establish them or if it should not yet because it is as credible and easily suggested of him as by him of others and others consciences may and doe excuse them as perfectly as his can be pretended to excuse him I hope this will be a competent reply to that part of this Section also 12. For as to that which follows in the pursuit hereof of the Parish Churches in Ignatius's dayes of the Chorepiscopus c. of the Diocesan's subjection to the Metropolitanes c. from whence his necessary wonder ariseth whether it doth not enter into our hearts how contemptible we are in our proofs c. It may suffice to say that the Prefacer hath sure forgotten himself when he desired to perswade others that all these are the conclusions which I have made or any other Prelatist out of Ignatius's Epistles Certainly the asserting of the three orders all of them as Apostolical is the one thing which wee need deduce from thence and if that be granted us from that authority there is an end of the Prelatist's contention with Blondel 13. As for that of Parish Churches sure I have as yet concluded nothing from Ignatius concerning that subject nor ever exprest my self to think him worse than an Insidel that discern'd them not in these Epistles The first time I ever spake of them was very lately in answer to the London Ministers which the Prefacer having not yet seen may turne to it cap. 1. sect 19. And I shall now onely adde in relation to Ignatius that the form of Government there described being this one Bishop with his Presbytery i. e. College of Presbyters under him and one or more Deacons of a third rank ruling and administring in their several places and oâ—… the affairs of any one particular Church be it Trallis Magnâ—sia or the like together with the whole Territorie belonging to that Church of such a Citâ— or if it be a Mâ—…polis the 〈◊〉 adjoyning all this may very well be done and very easily imagined without any exact distribution into several congregations such as we now call Parishes as long as the Orders of the Bishops without whom saith he nothing was to be done were by all inferiours regularly observed And if as occasion seemed to require or expedience advise the Bishop either then or afterwards made more punctuall distributions of the believers committed to his charge and so appointing severall assemblies in the same City and in each village one placed also a Presbyter in every such assembly this I hope will not be styled any working of the mysterie of iniquitie which I see by and by mentioned but a regular acting of the Bishop according to that power which from the Apostles every such singularly instituted Governor was intrusted with in every Church 14. Next for the Chorepiscopi it is knowne how little I am concerned to justifie the deducing them from these Epistles I professe to believe there is not a word said of them there nay when Blondel was willing to deduce them from Clement's phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and out of him the London-Ministers I have refuted their deduction and shew'd that they came not into the Church so early And so for that also he might have omitted his wonderment now as reasonably as I was but lately rebuked for it 15. As for that of Metropolitan Churches or Bishops I doe not againe remember that Ignatius first gave me the modell for that frame Certainly I have produced other I hope competent evidences to conclude whatsoever I affirme of it and if some not obscure intimations out of Ignatius were observed to be given that way as when in the Epistle to the Romans he calls himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bishop of Syria and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Pastor of the Church in Syria being at that time the known Bishop of Antioch one single City but that the Metropolis of Syria to which I may adde that in the Epistle to Polycarpe speaking of his successor he doth it in the like style 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that should be thought worthy of the dignity of going into Syria yet have not I 〈◊〉 those Dissertations laid the weight on them much lesse counted them worse than infidels that are not convinced by them though if I had that would not have rendred my proofs so admirably contemptible as 't is pretended 16. Lastly for the whole frame of Ecclesiastick Government being in his phrase laâ—quied after the civil divisions as I no where Father it on or deduce it from Ignatius whom now we have to deale with so if instead of his darker phrase of contempt the matter be set down in more significative intelligible words vâ—z That the Apostles in each Nation where they came to plant the Faith thought not fit to innovate unnecessarily in this matter of distributions already made whether in Judaea or the Gentile regions but planting a Church in a chief Citie and extending the Faith to the Region about it and to other adjacent inferior Cities annext the Regional-Church to the City-Church and preserved the subordination of inferior Citie-Churches to the chief Citie-Church i. e. to the Metropolis and this constantly when there was no considerable reason to advise any change if I say the matter be thus intelligibly and without the help of odious expressions represented I know not what appearance of exception can lie against it But of this also I have formerly and elswhere spoken sufficiently and here is nothing I am sure suggested to which any farther reply can be accommedated And therefore as yet I need adde no more of it 17. So that what follows of the redde Legiones and redde Ecclesias requiring me to restore the Churches of Christ as they were in the Apostles dayes c. was sure very