For if upon the spreading of the Heresies before remembred the Church thought it convenient to restrain the liberty of making and using publick Forms there must be publick Forms before both made and used in the Church and therefore sure they came not in upon that occasion And if the Arians and Pelagians had a mind to disperse their poysons and do it with the greater freedom they might have done more to purpose a thing which we observe by too sad experience in arbitrary and extemporary prayers of each Mans devising than being tied and limited by a prescript Form how well soever fitted and contrived to advance their ends That which they mean if they mean any thing is this that in the time when Chrisostom was Bishop of Constantinople the Arians held their Congregations without the City But grew at last unto that boldness that when the Orthodox Professors held their publick meetings as on all Saturdays and Sundays they used to do the Arians got within the gates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Socrat. hist Eccl. 6. c. 8. Sozomen hist Eccl. l. 8. c. 8. and there sung certain Hymns and Anthems Quire-wise or alternatim answering one another which they had fitted to their lewd and impious tenets This they continued for the greatest part of the Night and at day-break singing thee Hymns of Songs even in the middle of the City they went out again to their own places of Assembly This when it was observed by Chrysostom to allure many simple Men to that wicked faction he called out some of his own flock 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who falling on the same course and being intent on this Night-musick might both suppress the insolency of the Arian party and confirm his own people in the faith This is the story which they aim at and this makes nothing to the purpose For what hath this to do with set Forms of prayer so long in use before the time of Chrysostom Or if it had yet all that Chrysostom did on this occasion was not to take away or restrain the liberty of making and using publick Forms but rather to increase those Forms which were made before For 't is said plainly in the story 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he increased the wonted prayers by adding those Night-anthems to the publick service But they say still that some restrain there was of a former liberty Socrat. hist Eccl. l. 6. c. 8.3 and such as was brought in upon occasion of those Heresis of which before we spake it being first ordained say they in the Council of Laodicea that none should pray pro arbitrio sed semper eaedem preces that none should use liberty to vary in Prayer but use always the same Form Somewhat indeed was done in that ancient Synod Smectym p. 7. and somewhat also to this purpose but neither so as is delivered nor on that occasion Not upon that occasion doubtless For if Baronius rightly calculate the times as I think he doth the Council of Laodicea with those of Arles Ancyra V. Baron Annal Eccl. To. 3. 5. and Neocaesarea was holden in the year 314. the Arian Heresie began not till the next year after and the Pelagian near an hundred years from that An. 413. Chrysostom not being Bishop of Constantinople until the year 397. or thereabouts So that the Fathers in this Council must needs be all inspired with the spirit of Prophecie seeing they could provide such a certain remedy so many years before the mischief Now as this Council did not any thing on this occasion so whatsoever it was they did it was not so as is delivered The Canon pointed to is this Concil Laodicen Can. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That the same Office of Prayers should be always used both in the Morning and the Evening at nine and night for so I take it we must render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rather than post off both services till the afternoon These are the words which though they serve most evidently for set Forms of pryaer composed by men of eminency for the Churches use and then imposed upon the Clergy by the Churches power yet we are told that the Forms herein spoken of were of every several mans own composing and that the meaning of the Council was no more than this viz. To forbid men from varying their own prayers as they listed Smectymn p. 7. nd to enjoyn them still to use the same By what Authority the Canon may be thus perverted from its proper meaning Vindication p. 20. I am yet to seek But sure I am that never was the mind or meaning of that ancient Synod or if it had they would have put it in such terms whereby their mind and meaning might have been discovered in the former times But Zonaras whose glosses and interpretations I find sometimes approved by these later Scholiasts gives us another meaning of the Canon and no doubt a truere sure I am more agreeable to truth of story and the condition of those times And he expounds the same directly contrary to that which is by them intended and makes the meaning to be this That no man should have liberty to compose Forms of prayer or to recite them in the Congregation but only to adhere to those in Gods publick Service which had been countenanced and confirmed by long proscription Zonaras Comment in Concil Laodicen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So his own words are And this is quite against set Forms of ones own devising Nor could a worser choice in all antiquity have been pitch'd upon to countenance set Forms of ones own devising than was this notable Synod of Laodicea wherein there is so much determined for setling the received Forms and abrogating such abuses as had been crept into the same as in no other publick monument of this time and age Three of which Canons I shall here produce and those three which immediately precede that now in question By that we may perceive most manifestly how little hope is to be found from Laodicea how cold the wind blows from those Eastern parts The first takes care to regulate that part of publick Worship which did consist in singing Hymns or Psalms to the praise of God determining that none besides the ordinary and appointed Singers should go up into the Desk or Pulpit and sing out of the Parchments in the Congregation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cancil Laodicen Can. 15. That is the substance of the Canon And that as it excludes all other persons from singing in the Church but the publick Singers such as were called unto that Office so it excludes all other Books of that condition from being brought into the Church but the publick Parchments such as were framed and authorized for that very service Yet so that I conceive with Balsaman that is to be understood no otherwise than that it was not lawful unto every man to go into the Pulpit Balsam in
Church with a fit number of Presbyters unless we take them from the Nursery Hence I collect that this description of a Bishop in S. Paul to Timothy is of a Bishop truly and properly so called and that it doth not also include the Presbyter If then it be demanded whether S. Paul hath utterly omitted to speak of Presbyters I answer no but that we have them in the next Paragraph Diaconos similiter which word howsoever in our last translation it be rendred Deacons Yet in our old translation and in that of Coverdale we read it Ministers according to the general and native meaning of the word Calv. in 1. ad Tim. c. 3. v. 8. An Exposition neither new nor forced Not new for Calvin doth acknowledge alios ad Presbyteros referre Episcopo inferiores that some referred those words to Presbyters subordinate or inferior to the Bishop Not forced for if we search the Scripture we shall there perceive that generally Diaconus is rendred Minister and that not only in the Gospels before that Deacons had been instituted in the Church of God but also in S. Pauls Epistles after the planting of the Church when all the Officers therein had their bounds and limits Thus the Apostle speaking of himself and of Apollos 1 Cor. 3.5 faith that they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Ministers by whom that People did believe himself he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Minister of the New Testament 2 Cor. 3.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Minister of God 2 Cor. 6.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Minister of the Gospel Eph. 3.7 Coloss 1.23 Thus Tychicus is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a faithful Minister Ephes 6.26 and again Coloss 4.7 and so is Epaphras entituled Coloss 1.7 Thus Timothy is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Thes 3.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a good Minister in this very Epistle and finally is required in the next to this 2 Tim. 4.5 not only to do the work of an Evangelist but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fulfil his Ministery Hence I infer that since Diaconus is a word of so large extent as to include Apostles Prophets and Evangelists I see no inconvenience that can follow on it if it include the office of the Presbyter or Elder also And let the Bishop have the former Character to himself alone to whom of right it doth belong But this I only offer to consideration as my private thoughts not being so far wedded to mine own opinions but that on better reasons I may be divorced when ever they are laid before me CHAP. VI. Of the Estate of holy Church particularly of the Asian Churches toward the latter days of S. John the Apoistle 1. The time of S. John's coming into Asia 2. All the Seven Churches except Ephesus of his Plantation 3. That the Angels of those Churches were the Bishops of them in the opinion of the Fathers 4. And of some Protestant Divines of name and eminence 5. Conclusive reasons for the same 6. Who most like to be the Angel of the Church of Ephesus 7. That Polycarpus was the Angel of the Church of Smyrna 8. Touching the Angel of the Church of Pergamus and of Thyatira 9. As also of the Churches of Sardis Philadelphia and Laodicea 10. What Successors these several Angels had in the several Churches 11. Of other Churches founded in Episcopacy by S. John the Apostle 12. S. John deceasing left the government of the Church to Bishops as to the Successors of the Apostles 13. The ordinary Pastors of the Church 14. And the Vicars of Christ 15. A brief view of the estate of holy Church in this first Century WE now proceed unto Saint John and to the Churches of his time those most especially which he did either plant or water who living till the end of this present Century and being the last Surviver of that Glorious company of the Apostles could not but see the Church of Christ in her fullest growth in her perfection both for strength and beauty Of this Apostle we find not any thing in Scripture from his descent unto Samaria when he accompanied Saint Peter thither Acts 8.14 by the appointment of the residue of that goodly fellowship until the writing of the Revelation The intervening passages of his life and preaching we must make up out of such fragments of Antiquity and records of Story as are come safe unto our hands Where first I must needs disallow the conceit of those who carry him I know not how to Ephesus making him an inhabitant there and taking with him to that place the Mother of our Lord and Saviour which must needs be if ever it had been at all about the 44. year after Christs Nativity that being the time wherein the Apostles and Disciples were dispersed abroad upon the persecution raised by Herod Acts 12.1 c. But that it was not then nor a long time after will appear by this that when Paul came to preach and reside at Ephesus which was in Anno 55. above ten years after there was so little knowledg of the faith of Christ that they had not so much as heard there was any Holy Ghost being baptized only as themselves confessed unto John's baptism Acts 19.2 3. A thing which could not possibly be supposed without a great deal of reproach and ignominy to this blessed Apostle had he been here a resiant as by some reported And after this though we are well assured of his being here yet then he could not have in houshold with him the blessed Mother of our Lord who died in their account that put it off until the latest Anno 48. seven years before the coming of Saint Paul to Ephesus And therefore I agree rather unto Epiphanius as to the main and matter of his Negative though not as to the reason of it For where he tells us that when JOHN went down to Asia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epiphan haeres 78. n. 11. he took not the blessed Virgin with him I hold it to be absolutely true past contradiction But where he buildeth his negation upon an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the silence of the Scripture in it I hold that reason to be insufficient there being many things of undoubted verity whereof there is no mention in the Holy Scripture And I agree too unto Epiphanius where he tells us this Epiph. ibid. n. 2. that Saint John's coming into Asia was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he began to be in years the Holy Ghost then calling of him thither as well to propagate the Gospel where it was not preached as to confirm it where it had been shaken by the force of Heresie Into what parts the Spirit did before command him it is hard to say Some likelyhood there is Acts 2.9 Possidius in Judic operum August that he did preach the Gospel amongst the Parthians some of which Nation had been present at Hierusalem at the first giving
better claim to that or somewhat of this kind than the name and title By whom we are informed Ordinem Missae vel orationem quibus oblata Deo sacrificia consecrantur primum à sancto Petro institutum esse that the order of the Mass and the prayers thereof wherewith the Sacrament or Sacrifice is consecrate was Instituted first by S. Peter and is the very same saith he cujus celebrationem uno eodemque modo universus peragit orbis Isidor Hispal de offici is divin l. 1. c. 15. which is now universally received over all the world He means the Western world you must take him so That attributed to S. Mark if scanned and canvassed with a diligent eye will be discerned to be no other than the Liturgy of the Church of Alexandria of which he was the first Bishop as is elsewhere proved and will appear to be so on painful search by the agreement which it carrieth with that of Cyril one of S. Marks successors in that See and a prime pillar of the Church in the time he lived As also by comparing it with the Ethiopick Liturgy derived from Alexandria as the mother City and extant with it in the bibliotheca whither I refer you But that whereof there is the greatest evidence is that ascribed unto S. James which if not his is questionless the ancient Liturgy of the Church of Hierusalem of which he once was supream Pastor under Christ our Saviour The publisher hereof in Greek and Latine gives us this short note Biblioth patrum Gr. lat To. 2. p. 1. S. Cyrillum Hierosol Catechesi quinta Mystagogica plura ex illa mutuatum That Cyril Bishop of Hierusalem in the fifth of his Mystagogical Catechizings did borrow many things from hence And certainly the observation is exceeding true as will appear on the examination and comparison of the several passages which are still extant in them both Baron in Annal Eccles anno 35 1. Now Cyril B. of Hierusalem lived about the year 350 and was then at his height both for power and credit and if we grant the Liturgy ascribed to James to be but 60 years before him it must needs fall within the compass of the first three hundred This though it be enough we will venture further and ask what inconvenience would ensue if this Apostle be affirmed for the Author of it I mean as to the main and substance of it though not of all the intersertions and additions which are found therein That S. James did compose a Liturgy is proved by Sixtus Senensis out of Proclus sixtus Senes Biblioth Sanct. l. 2. Concil Trullan can 32. sometimes the Patriarch of constantinople a man of special eminence in the Ephesine Council The Fathers of the Synod surnamed of Trullo affirmed of James whom they avow for the first Bishop of Hierusalem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he did leave a Liturgy behind in writing alledging the Authority thereof for proof that water was to be mingled with the wine in the blessed Sacrament Liturgia Jacobi in Bilioth p. 13. Cassand in Liturgicis which passageis still extannt in the Liturgy intituled to him And when we find in Hegesippus as he is cited by Eusebius Eum ab Apostolis primum constitutum fuisse Episcopum Liturgum as Cassander reads it Why may we not conceive that he had that adjunct as the first Author of a Liturgy for the publick use This may be said in the behalf thereof if one list to plead it And were there nothing else to persade me otherwise than that it is affirmed by Rivet has omnes profectas esse ab inimico homine Smectym vindicat p. 28. c. that this with those before remembred proceeded from that Enemy who sowed his Tares in the middle of the good Seed whilst the Servants slept I should not much be set against them Although I honour Rivet for his parts in learning I never held his words for Gospel no not although they come apparelled in the Gospel phrase That it is ancient yea and holy too they have not the courage to deny and yet have so much confidence which I wonder at as to ascribe them to the Devil to whom I hope no holy thing whatever is to be ascribed Neither Rivet nor any of the Moderns are so competent Judges in this point as the Fathers in Trullo nor of like credit with S. Austin who speaking of that noted passage of Sursum Corda used in the Liturgy of his time and long time before saith they were Verba ab ipsorum Apostolorum temporibus petita words borrowed from the times of the very Apostles This being said touching the Liturgies themselves we should proceed unto the course and order in the same observed and to the Forms of Prayer and Benediction contained therein But that would be too large a trouble the business of this Inquisition not being to transcribe whole Liturgies but to find them out besides that most of the material passages whereof such ancient writers as are of an unquestionable credit have left us any trace or memory will call us back to look upon them in convenient time On therefore to the next that followeth whom if we rank according to the place and time which is assigned him by the Pontificians will be the famous Areopagite even Dionysius one of S. Pauls first fruits in Athens I know the Books ascribed unto him have been much questioned in these searching days whether his or not Nor do I mean to meddle in so vexed a question And therefore though I rank him here according to the time and place assigned him by the learned men of the Roman party yet I desire no further credit should be given him than that which he affirms is made good by others who lived most near the time assigned unto him Now for the Celebration of the Sacrament of the blessed Eucharist he describes it thus Dionys Areopag de Eccl. Hierarchia p. 89. edit gr lat ' O 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Bishop having ended the Preparatory Prayers said usually at the holy Altar doth then and thence begin to cense the place till he hath compassed it about Returning back unto the Altar he begins the Psalms the Clergy which are present singing with him Then do the Ministers read the holy Scriptures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their appointed and determinate order Which done the Catechumeni and such as are possessed with unclean spirits or are under penance are removed out of the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those only being left behind who were to be partakers of the holy Mysteries The Ministers some stand before the Church-doors to keep them shut others attend those Ministrations which appertain unto their Order Some of whom chosen for that purpose present the Bread and Cup of Benediction upon the Altar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a general Confession being first made by the whole Congreation 〈◊〉 〈◊〉 〈◊〉
But for this School of Alexandria the first Professor there which occurs by name Id. ibid. is said to be Pantaenus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man renowned in all parts of Learning first a Philosopher of the Sect of Stoicks and afterwards a famous Christian Doctor A man so zealously affected to the Gospel of Christ that for the propagating of the same he made a journey to the Indies and after his return he took upon him the Professorship in the School aforesaid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opening the treasures of Salvation both by word and writing Id. l. 5. c. 11. And I the rather instance in him because that under him Clemens of Alexandria learned his first Principles of Religion and after him succeeded in his Chair or Office who being by birth of Athens and of the same family with the former Clemens the fourth Bishop of Rome upon his coming and abode at Alexandria gained the surname or additament of Alexandrinus Now that Clemens was Divinity-reader in the School of Alexandria Id. l. 6. c. 5. is said expresly by Eusebius where he affirmeth also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Origen was one of his Disciples Who after coming to the place himself Id. li. 6. cap. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was followed in the same by Heraclas and Dionysius successively both of them Scholars in the School of Origen both severally and successively Readers or Doctors in the same and both first Heraclas Dionysius next Bishops or Patriarchs of Alexandria So that within the space of half an hundred years this School thus founded or at the least advanced in reputation by Pantaenus brought forth the said four famous Doctors Clemens and Origen Heraclas and Dionysius all of them in their times men of great renown and the lights and glory of their Age. And though I might relate the names of many other men of fame and credit who had their breeding in these Schools did it concern the business which I have in hand yet I shall instance in no more but these and these it did concern me to make instance of because their Acts and Writings are the special subject of all that is to come in this present Chapter and were indeed the greatest business of that Age. And first for Clemens not to take notice of those many Books which were written by him a Catalogue whereof Eusebius gives us and from him St. Hierom Euseb hist Ecc. l. 6. c. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those which concern us most were his eight books inscribed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are now not extant and those entituled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are still remaining In the first eight he tells us in the way of story that Peter James and John after Christs Ascension Id. l. 2. c. 2. how high soever in the favour of their Lord and Master contended not amongst themselves for the place and honour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but made choice of James surnamed the Just to be the Bishop of Hierusalem that Peter on perusal of the Gospel writ by Mark 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id. ib. c. 14. confirm'd the same by his authority for the advancement of the Church that James 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id. Ibid. cap. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to whom the Bishoprick of Hierusalem had been committed by the Apostles was by the malice of the Jews done to a cruel death that John the Apostle after Domitian's death Id. l. 3. c. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 returned to Ephesus from Patmos and going at the intreaty of his friends to the neighbour Nations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in some parts he ordained Bishops in others planted or established Churches in others by the guidance of the holy Spirit electing fit men for the Clergy telling withal the story of a certain Bishop to whom the said Apostle did commit a young man to be trained up All which he might affirm with the greater confidence because he tells us of himself Id. l. 6. cap. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he lived very near the Apostles times and so might have the better light to discern their actions And for the other eight remaining although there is but little in them which concerns this Subject the Argument of which he writeth not having any thing to do therewith yet in that little we have mention of the several Orders of Bishops Presbyters and Deacons in the Churchof God And first for Bishops speaking of the domestick Ministeries that belong to marriage he shews that by the Apostles Rule Clement Alexand Stroma lib. 3. such Bishops are to be appointed for the Church of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as by the orderly government of their private families may be conceived most fit and likely to have a care unto the Church Where clearly by his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he means not Presbyters as the Apostle is conceived to mean in his Epistle to Timothy For howsoever the Presbyters might be trusted with the charge of a particular Congregation yet had they never the inspection the care or governance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a whole Church or many Churches joyned together as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be rendred That was the privilege and power of Bishops So for the two inferiour Orders we find them in another place Id. ibid. li. 7. where he divides such things as concern this life into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 matters of improvement and advantage and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subservient only thereunto then adds that in the Church of God the Deacons exercise the subservient Offices 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but that the Presbyters attend those others which conduce to our amendment or improvement in the way of godliness Out of which words if any man can gather that judging of the conversation or crimes of any members of the Church that discipline which worketh emendation in men is in the power of the Elders Smectymn p. 38. as I see some do he must needs have a better faculty of extraction than the best Chymist that I know of In all that place of Clemens not a word of Judging nor so much as a syllable of Discipline A power of bettering and amending our sinful lives he gives indeed unto the Presbyters but that I hope both is and may be done by the Ministery of the Word and Sacraments with which the Presbyters are and have been trusted This is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the bettering and improving power which belongs to them and not the dispensation of the Keys which have been always put into other hands or if at any time into theirs it hath been only in a second and inferiour place not in the way of judging in the course of Discipline Next let us look on Origen a man of most prodigious parts both for Wit and Learning who at the Age of eighteen years was made a
beginning of the World hath Predestinated in Christ unto Eternal life Thus do I wade in Predestination in such sort ' as God hath patesied and opened it Though to God it be the first yet to us it is the last opened and therefore I begin with Creation from whence I come to Redemption so to Justification so to Election On this sort I am sure that warily and wisely a man may walk it easily by the light of Gods Spirit in and by his Word seeing this faith is not to be given to all men 2 Thes 3. but to such as are born of God Predestinated before the World was made after the purpose and good will of God c. Which judgment of this holy man comes up so close to that of the former Martyrs and is so plainly cross to that of the Calvinistical party that Mr. Fox was fain to make some Scholia's on it to reconcile a gloss like that of Orleance which corrupts the Text and therefore to have no place here however it may be disposed of at another time But besides the Epistle above mentioned there is extant a Discourse of the said godly Martyr entituled The sum of the Doctrine of Predestination and Reprobation in which is affirmed That our own wilfulness sin and contemning of Christ are the cause of Reprobation as is confessed by the Author of the Anti-Arminianism p. 103. though afterwards he puts such a gloss upon it as he doth also on the like passages in Bishop Hooper as makes the sin of man to be the cause only of the execution and not of the decree of Reprobation But it is said That any one that reads the Common-Prayer-book with an unprejudiced mind Justifi Fatâ—â—s cannot chuse but observe divers passages that make for a Personal Eternal Election So it is said of late and till of late never so said by any that ever I heard of the whole frame and fabrick of the Publique Liturgy being directly opposite to this new conceit For in the general Confession we beseech the Lord to spare them that confess their faults and restore them that be penitent according to his promises declared unto mankind in Christ Jesus our Lord In the Te Deum it is said that Christ our Saviour having overcome the sharpness of death did open the Kingdom of Heaven to all believers In the Prayer for the first day of Lent That God hateth nothing which he hath made but doth forgive the sins of all them that be penitent In the Prayer at the end of the Commination That God hath compassion of all men that he hateth nothing which he hath made that he would not the death of a sinner but rather that he should turn from sin and repent In the Absolution before the Communion That God of his great mercy hath promised forgiveness of sins to all them which with hearty repentance and true faith turn unto him Can any one which comes with an unprejudiced mind to the Common-Prayer book observe any thing that favoureth of a Personal Election in all these passages or can he hope to find them in any other Look then upon the last Exhortation before the Communion in which we are required above all things To give most humble and hearty thanks to God the Father and the Holy Ghost for the Redemption of the World by the death and passion of our Saviour Christ both God and man who did humble himself even to the death upon the Cross for us miserable sinners which lay in darkness and the shadow of death More of which nature we shall find in the second Article Look on the Collect in the form of publique Baptism in which we pray That whosoever is here dedicated unto God by our Office and Ministry may also be endued with Heavenly vertues and everlastingly rewarded through Gods mercy O blessed Lord God c. And in the Rubrick before Confirmation where it is said expr sly That it is certain by Gods Word that Children being baptized have all things necessary to their salvation and be undoubtedly saved Look on these passages and the rest and tell me any one that can whether the publique Liturgy of the Church of England speak any thing in favour of such a Personal and Eternal Election that is to say such an absolute irrespective and irreversible Decree of Predestination and that of some few only unto life Eternal as is maintained and taught in the Schools of Calvin Some passages I grant there are which speak of Gods People and his chosen People and yet intend not any such Personal and Eternal Election as these men conceit unto themselves Of which sort these viz. To declare and pronounce to his People being penitent O Lord save thy People and bless thy Heritage that it would please thee to keep and bless all thy People and make thy chosen People joyful with many others intersâ—ers'd in several places But then I must affirm withal that those passages are no otherwise to be understood than of the whole bo y of the Church the Congregation of the faithful called to the publique participation of the Word and Sacraments Which appears plainly by the Prayer for the Church Militant here on earth where having called upon the Lord and said To all thy People give thy Heavenly grace we are taught presently to add especially to this Congregation here present that is to say the members of that particular Church which there pour forth their prayers for the Church in general More to their purpose is that passage in the Collect for the Feast of All-Saints where it is said That Almighty God hath knit together his Elect in one communion and fellowship in the mystical body of his Son Jesus Christ though it doth signifie no more but that inseparable bond of Charity that Love and Unity that Holy Communion and Correspondency which is between the Saints in Glory in the Church Triumphant and those who are still exercised under the cares and miseries of this present life in the Church here Militant But it makes most unto their purpose if any thing could make unto their purpose in the Common-Prayer book that at the burial of the dead we are taught to pray That God would please of his gracious goodness shortly to accomplish the number of his elect and to hasten his Kingdom From whence as possibly some may raise this inference That by the Doctrine of the Church of England there is a predestinated and certain number of Elect which can neither be increased nor diminished according to the third of the nine Articles which were agreed upon at Lambeth So others may perhaps conclude That this number is made up out of such Elections such Personal and Eternal Elections as they have fancied to themselves But there is nothing in the Prayer which can be useful to the countenancing of any such fancy the number of the Elect and the certainty of that number being known only unto God in the way of his
Strings and Harp In which he speaks if you observe as of a Bishop that had been long confirmed and setled in his place of Government and knew the temper of his people one that was vested with a constant and fixt preheminence above his Presbyters not with a temporary Presidency and no more than so But whatsoever doubt or scruple may be made about Onesimus his being Bishop or Angel at this time of the Church of Ephesus certain I am there can be none pretended against Polycarpus as if he were not then the Angel of the Church of Smyrna he being made Bishop of that See 13 years before Pullenger in Apocal Conc. 9. as Bullinger computes the time and holding it a long while after no less than 74 years as the Annals reckon it without vicissitude or alteration Now that this Polycarpus was Bishop of this Church of Smyrna appears by such a cloud of Witnesses as he that questioneth it may with equal reason Ignat. Vpist ad Polycarp make doubt of yesterday And first we have Ignatius Bishop of Antioch one of his Co-temporaries who taking him in transitu as he was led from Syria towards Rome to suffer Martyrdom did after write to him an Epistle in which he stileth him in the superscription 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Bishop of the Church of Smyrna Irenaeus apud Euse l. 4. c. 10. con haeres l. 3. c. 3. Irenaeus one of his Disciples and who had often heard the good man discourse of his conversation with Saint John reporteth that he was not only taught by the Apostles and had conversed with many of those who had seen Christ in the flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but also was by them appointed Bishop of the Church in Smyrna Next comes in the whole Church of Smyrna Apud Euseb Eccl. hist l. 4. c. 15. in their Encyclical Epistle of his death and Martyrdom where he is called an Apostolical and Prophetical Doctor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Bishop of the Catholick Church of Smyrna After them speaks Polycrates Ap. Euseb hist Eccl. l. 5. c. 24. Bishop of Ephesus one of the Successours of Onesimus and so by consequence his Neighbour who being 38 years of age at the time of the death of Polycarpus attesteth to him saying amongst other things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he had been both Bishop and Martyr in Smyrna Tertal lib. de praescript Tertullian who lived about the same time with Polycrates though in another Clime or Region is more particular in the point not only making him Bishop of Smyrna as the others do but à Johanne collocatum refert making him to be placed or established there by Saint John the Apostle Euseb hist Eccl. l. 3. c. 30. From these hands and no doubt from many others it came at last to Eusebius Bish of Caesarea by whom it is affirmed that he was made Bishop of the Church of Smyrna 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by those which had beheld the Lord and were his Ministers Saint Hierom finally doth inform us De Scryptor Eccl. in Polycar that he was a Disciple of Saint Johns ab eo Smyrnae Episcopus ordinatus and by him ordained Bishop of Smyrna By which it is most clear and evident that he was the Angel or Bishop of this Church and thereto constituted by Saint John other of the Apostles and Disciples of our Lord and Saviour concurring in the Ordination No titular or nominal Bishop only but such a one as had a body of Presbyters assistant and subservient to him as doth most evidently appear out of Ignatius his Epistle unto those of Smyrna Ignat. Epist ad Smyrnen wherein he telleth them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. that they ought not to do any thing no not so much as to administer the Sacrament without the consent and approbation of their Bishop The Angel of the Church of Pergamus is next in order but who this was is not so easie to determine That there had been a Bishop of this Church before is proved by Paraeus out of Aretas Caesariensis Paraeus Com. in Apocal. c. 2. who makes Antipas whom we find mentioned Apocal 2.13 to be the Pastor of this Church under the Empire of Domitian who being cruelly put to death by the Pergamenians successor ejus haud dubiè fuit iste ad quem scribit his successour as there Paraeus doth observe must out of question be the man to whom as to the Angel of that Church these things are written And he informs us this withal that similis supplicii metu for fear of the like punishment which Antipas suffered though he continued constant in the faith of Christ he might grow more remiss and negligent in looking to his Pastoral Office So then the Angel of this Church was Pergamensis Episcopus the Bishop of Pergamus as he plainly calls him Id. in v. 14. and possibly may be that Gaius whom Clemens makes to be ordained Bishop of this Church by the hands of some of the Apostles Or if not he yet questionless some one particular person as Paraeus saith this we may rely upon though his name we know not Next is the Angel of the Church of Thyatira Antistes Thyatirensis that is Id. in v. 18. the Bishop of Thyatira saith Paraeus That Thyatira had a Bishop as other the seven Churches had was affirmed before And probably the Bishop of it at this time might be that Carpus who by the name of Carpus Bishop of Thyatira did suffer Martyrdom during the persecution raised by Antoninus whereof consult the Martyrologies Apr. 13. Euseb l. 4. c. 14. compared with Eusebius lib. 4. However we may take what Paraeus gives us that the Angel of this Church was the Bishop of it one singular and individual Person to whom our Saviour doth direct his charge though there be somewhat in the Text which is alledged to the contrary For whereas in the two former Epistles and the beginning of the present the stile is singular I know thy works Apoc. 2.2 4 9 13 14 19 20. and I have somewhat against thee here on a suddain as it were the stile is altered and it is Vobis autem dico but I say to you and unto the rest in Thyatira Apoc. 2.24 Smectym p. 53. Hence some infer that by the word Angel in that place is meant not any one singular person but the whole company of Presbyters and by the rest the residue of that People there the people governed and the governours in the plural number But this as I conceive will avail but little these alterations or enallages of number being no rare matters in the Scripture as doth appear by that so memorable place in the first of Timothy Salvabitur autem si permanserint 1 Tim. 2.15 where the Apostle doth begin in she and end in they Besides it is observed that the antienter and better Copies read it without the copulative
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apoc. 2.24 I say to you the rest in Thyatira the spirit there addressing his discourse to those godly men that had not known the depths of Satan And so besides the antient Copy sent hither by the Patriarch of Constantinople and cited by my L. B. of Exeter Def. of the humble Remonstr p. 105. Primasius in Apoc. l. 1. c. 2. doth Primasius read it Vobis autem dico reliqui qui estis Thyatirae Paraeus also doth observe Veterem sine copula that the old Latine hath not the conjunction and that Andreas and Montanus do adhere to that So that for all this observation the Angel of this Church was a singular person And this doth further yet appear since we are fallen upon these Criticisms by some antient readings of the 20. verse For whereas now we read in our usual Copies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the woman Jesebel Cited in the Def. of the Remonstr p. 105. the old Greek Copy from Constantinople writ above 1300 years ago doth read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy Wife Jesebel and so doth that also of Aretas Caesariensis And this doth seem to be the ancienter and the truer reading as being followed by S. Cyprian and Primasius also In Can. Apoc. Epistola 52. In Can. Apoc. Vindication c. p. 140. in marg the first of which lived 1400 years agone in whom we read uxorem tuam And though I grant that the Original standing thus may be translated thy woman Jesebel or that woman of thine Jesebel as I perceive some men would have it yet then it must be granted therewithal that the Angel of this Church was one singular individual person not a body collective It could not otherwise be thine but yours The fifth in order of these Angels is he of Sardis Ecclesiae Antistes the Bishop of that Church as Paraeus noteth and he observes withal veteres quosdam Paraeus in Apocal c. 3. v. 1. that some ancient writers conceive that Melito of whom Eusebius speaketh lib. 4. cap. 26. was then the Bishop of this Church and probably it might be so For howsoever he excepteth against this opinion because that Melito was Bishop of this place under Antoninus tamdiu vero Melitonem Sardibus praefuisse non est verisimile and therefore that it is not likely that he should so long hold this Bishoprick yet granting it in Polycarpus tamdiu Smyrnensibus praefuisse that he was Bishop of Smyrna for as long a time I see no reason why the like may not be granted of the other also As for his other reason that Melito is commended for his sanctimony and the Angel here accused for his Hypocrisie it may well be that though this Angel were accused of Hypocrisie at the present time yet having many good things in him he might be brought unto a sense thereof upon this admonition from our Lord and Saviour and so become a careful and a painful Pastor So that the ancient Writers as Paraeus saith reporting that this Angel was that Melito may be believed for ought I see unto the contrary in that affirmation and this I am the rather inclined to think Euseb hist Eccl. l. 4. c. 25. because I find a tract of Melito's inscribed Onesimo Fratri unto Onesimus his Brother who was the Angel of the Church of Ephesus as before was said which shews they lived together in one age or time The Angel of the Church of Philadelphia must be looked on next whom some conceive to be Quadratus a Scholar or Disciple of the Apostles of whom Eusebius speaks lib. 3. cap. 37. Paraeus in Apocal c. 3. But surely if Eusebius speaks of him at all it is as Bishop of Athens not of Philadelphia unless perhaps we may conceive that being first Bishop of Philadelphia he was translated afterwards to Athens Publius the Bishop being dead whom he there succeeded which I somewhat doubt But whatsoever was his name or whether he were that Demetrius who as Clemens saith was by S. Paul made Bishop of this place I take him for the very man whom Ignatius speaks of in his Epistle to this People where speaking of their Bishop he tells them this that at the very first sight of him he did plainly see 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignat. ad Philadelphens that neither of his own desire nor by choice of man was he preferred unto that place but by the love of Jesus Christ and God the Father commending him for modesty and for a careful walking in Gods Commandments being like Zachary without reproof and finally not only free from passion but perfectly adorned with all kind of vertue A commendation very well agreeing with that bestowed upon this Angel by the Holy Ghost as did the Character of the Angel of the Church of Smyrna agree unto the quality of Polycarpus the then Bishop of it it being generally observed as it is most true that only these two Angels are presented to us without fault or blemish Last of all for the Angel of the Church of Laodicea Paraeus in Apocal cap. 3. Paraeus as before conceiveth that he was the Bishop quis vero fuerit nos latet but who this Bishop was that he cannot tell Only he notes him for a man qui Episcopi titulum perfunctoriè sustineret that only had the name of Bishop but not one lively spark of Piety being wholly taken up with luxury and the love of money But whether he were Lucius mentioned by S. Paul Rom. 16. whom Dorotheus makes to be Bishop here or one Archippus said by Clemens to be the Bishop of this Church or Sagaris Euseb hist Eccl. l. 5. c. 23. who by Polycrates is affirmed to be the Bishop of this place I am not able to say positively Though I incline rather unto Sagaris whose Martyrdom being touched upon by Melito Id. l. 4. c. 25. in his books de Paschate is a strong argument that he departed some good time before him and so most like to be the man Nor is it any obstacle unto this conjecture Apocal. 3.16 that Christ did threaten to spew this Angel out of his mouth being he called him to repentance V. 19 20 21. and promised him a throne if he overcame To bring this business to an end these Angels as they had a singularity in reference unto that personal Authority which each of them enjoyed in his several Church so had they all and every one of them a singularity in the succession thereunto For sure it were no difficult matter to a diligent eye to find out many of their Successors in those several Sees since that of Laodicea which was in most apparent danger to lose its Candlestick retained a continual and constant successions of Bishops there from the death of Sagaris to the Nicene Council and a long time after Where by the way I must needs rectifie Paraeus in this one particular who shewing that this Church of Laodicea