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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
acknowledges contenders was sure to be no good argument when they against whom they are by him supposed to contend being the Bishops of Corinth those Bishops were say I constituted by the Apostles This was but a light circumstance yet that which I thought would be some farther prejudice to his argument when the words from whence he inferr'd his conclusion were supposed to be spoken by the contenders those again contenders against Bishops and those Bishops constituted by the very Apostles 20. And then for Clement 't is most certain whatsoever the Prefacer is pleased to affirm to the contrary that he expresly saith this of these Bishops whom they contended against and ejected that they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 constituted by the Apostles or after by other esteemed men some immediately both designed and ordain'd to the Office by the Apostles personally others designed and nominated or put upon the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the list of succession by the Apostles and as places were vacant actually ordaiâ—'d by the imposition of the hands of those esteemed or eminent men the successors of the Apostles such as were also themselves call'd Apostolical men by Blondel and by the antients Apostoli secundarii secundarie Apostles 21. This is most evident again by what was cleared in the last Section And so the Parenthesis had as little of Justice in it as the main period and might have been spared also if the Prefacer had so pleased 22. What follows after in this place It is the advice of the Church of Rome is for the most part true and I have suggested nothing against it nor am now a whit concerned in the contents of it and therefore though there be some infirme parts in it also and many more in the former words yet having vindicated my selfe I shall not trouble the Reader to pursue this matter any farther what he hath mistaken he may if he please rectifie by what hath been said and particularly informe himselfe of his doubts that they to whom the advise is given and on occasion of whom the sedition was raised are not they that were in danger of being derected from their office as at the beginning of this Section he thought it possible nâ—r consequently they as toward the end he saith which were already in office but they for whom the people contended to have them advanced to the Bishops seats they that were the occasion and the subject matter of the contention and as we may conclude from some passages 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ring-leadâ—râ— of the sedition and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that laid the foundation of it 23. And that bring me to the second strange part of Blondels collection Communi Presbyteros consilio Ecclesiam rexisse eosdem nihil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 attentâsse sed multitudinis dicto obedientes fuisse that the Presbyters by Common Councel ruled the Church and that the same Presbyters in the text of Clemens were obedient to the command or saying of the multitude But that certainly could not be hence concluded the persons into whose mouth Clemens put these words being not Presbyters nor Bishops neither but those whom the people would have Bishops and to that end raised this sedition and cast the true Bishops out of the Church And so they of whom this sage observation is made that they did nothing imperiously but depended on the commands of the multitude are but these unruly fellow-believers not really vested with any power in the Church onely one part of a seditious multitude exhorted by him to indeavour to pacifie another and to indeavour to rescue the legall Bishops from suffering in this tempest yea though the same popular tumult would have put them into their places others being resolved to shake the whole Church rather than they would misse of their designe of raising those that they thought fit to admire 24. And for any such words used or by Clemens advised to be used betwixt one part of this multitude and the other I still desire it may be considered whether it be possible that an argument can be regularly drawn from them on which to found the right or power of the people in ordering Ecclesiastical affaires when besides all that hath formerly been said 't is certaine the speech was made to that part of the people which were in open rebellion against their superiors and was onely a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or mollifying plaster applyed to the part which was at that present most inflamed embrocation to allay the paroxysme 25. I might now joyne issue with the Prefacer and examine the truth of his positive affirmation that in this saying of Clemens there is that laid which is sufficiently destructive to the Episcopacie that I contend for and also of any such Presbyterie as shall undertake the disposing of things in the Church of God without the consent concurrent suffrage of the people or that the Episcopacie I contend for is wholly inconsistent with the power and liberty here granted to the people But there is not one syllable here produced for the defence of this affirmation And I thinke it competently appears by this time how farre that bare text of Clement is from founding it and therefore I have now nothing more to contend with my contrary affirmation that no such thing is yet concluded will certainly be true and fit to be confronted to and balanced with it and if I should farther improve it into this that nothing is conclusible I thinke having already seen the utmost that two such skilfull artificers Blondel and the Prefacer have beene able to produce toward it it would not be thought any grand insolence 26. One thing onely I cannot omit that when he speaks of the power of the people he calls it their concurrent suffrage once and after joynes them with the Presbyters in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commanding or ordeining in the affaires of the Church But I shall demand can any thing like that be drawn out of the place in Clement Is it not certaine that the multitude whose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ordinances he there speaks of had cast out their Bishops or Elders out of the Church and those that are to speak to them and joyne with them are not Presbyters but those whom they would have exalted to that office and raised their tumult about it And how then can the Presbyters in that place be supposed to joyne with the people in this ordeining 27. I shall not make my observations from hence but leave the Prefacer to examine himselfe with what justice he hath managed his replies to me or reproacht my answers to D. Blondel And so indeed as he saith It is a sad thing to consider the pittifull intanglements and snares c. And so much for this Section also The imployment is so dry to me and the profit to the Reader so thin from such kinde of debates that I should be glad it were the last of them
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
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
principelium urbium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad quos provinciae integrae in iâ— multarum inferiorum â—…bium Ecclesiae earumque Epâ—scopi tanquam ad Archiâ—pâ—scopum aut Metropolitanum pertinebant The Doctor in this Chapter commences per saltum and taking it for granted that he hath proved Diâ—cesan Bishops sufficiently before though he hath scarce spoken any one word to that purpose in his whole book for to prove one superintending in a Church by the name of a Bishop others acting in some kinde of subordination to him by the name of Elders and Presbyters upon the account of what hath been offered concerning the state of the Churches in those dayes will no way reach to the maintenance of this presumption he sacrifices his paines to the Metropoliticall Archiâ—piscopall dignity which as we must suppose is so clearly founded in Scripture and Antiquity that they are as blind as Bars and Moles who cannot see the ground and foundation of it But first be it taken for granted that the Angels of the seven Churches are taken for the Governors of those Churches then that each Angell be an Individuall Bishop of the Church to which he did belong 2 be it also gâ—anted that they were Bishops of the most eminent Church or Churches in that province or Roman politicall distribution of those Countreys in the management of the government of them I say Bishops of such Churches not uâ—bium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Doctor termes them what aâ—…ce is maâ—e by all this to the Assertation of a Metropoliticall Archiepâ—…pacy I cannot as yet â—…isâ—…vâ—r That they were ordinary officers of Christs institution relâ—…ing in their office and ordinary discharge of it not oneâ—y to the particular Churches wherein they were placed but to many Churches also no lesse committed to their charge than these wherein they did reside the Officers Rulers Go â—…ors of which Churches depended on them not onely as to their advice and counsell but as to their power and jurisdiction holding their place and employment from them is some part of that which in this undertaking is incumbent on our Doctor to make good if he will not be supposed to prevaricate in the cause in hand 3. Being here called out anew to the maintaining of what I had said in the Dissert concerning Metropoliticall Churches and Bishops and having so lately been ingaged in the same taske by the exceptions of the London-Ministers and many objections which here in the processe of this discourse are lightly proposed being by them formerly made and accordingly answer accommodated to them and yet farther the maine thing which is here done being to set downe many Latine passages out of the Dissert and to deem them confuted by the bare recitall of them upon these grounds I doe not foresee that there will be any necessitâ— of making any large returnes to this last but not concisest part of his digressâ—on What had been returned to the London-Ministers the Reader will finde in that Vindication Cap. 1. Sect. 16 of which number by the fault of the â—…rinter â—e will meet with two Section and so on for the three subsequent Sections and to the Dissertationâ— themselves and that viâ—…ication of them I shall willingly referre this matter Yet shall I not oâ—…t to gather up whatsoever I shall here finde â—…ggested which was not there punctually spoken to and of that nature here are foure things in this Paragraph 4. First that in the 5. Ch. of Diss 4. I commence per saltum taking it for granted that I had proved Diocesan Bishops before though saith he I had scarce spoken one word to that purpose in my whole Booke To this I answer that as in the first Dissertation had answered one sort of objections against Episcopacy and in the whole second Diss asserted it out of Ignatius and Saint Hierome himselfe so in the third I had deduced it from Christ and the Apostles and I suppose laid those grounds and by all antiquity confirmed and by answer of Blondel's objections vindicated them so that they were competently fitted to beare that structure of Episcopacie which I had laid upon them and then having in the fourth Diss added to this the visible practice of this in the hands of single Governors whether the Apostles in their severaâ—l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or their successors the first Bishops called secundarie Apostles mentioned in the Scripture and yet more particularly in the Angels of the seven Churches which being acknowledged to be the Governors of those Churches were proved to be single Governors of them which was the onely thing in question betwixt Blondel and me I had some reason to hope that I might be allowed to have spoken some one word to that purpose in that Booke before I came to prove those Angels to have been Metropolitans which he knowes was not attempted tâ—ll all this of Episcopacie had been premised by me 5. The reason which he addâ—s in a parenthesis why he affirmes thus expresly that I had scarce spoken one word to prove a Diocesan Bishop in that Booke is the second thing I am to reply to For saith he to prove one superintending in a Church by the name of Bishop others acting in some kinde of subordination to him under the name of Elders and Presbyters will no way reach to the maintenance of this presumâ—tion 6. To which I answer that the question lying as there it did betwixt Blondel and me there can be no doubt but if I have evinced the power in every Church to have been in the hands of a single Bishop and either no college of Presbyters in that Church or else those Presbyters subordinate to the Bishop meaning by subordinate subject to his power and authority over them I have also evinced the cause against Blondel And this I may have leave to hope is there done till the contrary be made appeare and here being no offer of that but onely a mention of the account of what hath been offered by the Prefacer concerning the state of the Churches in those dayes 1. that account hath already been shewn to have no force in it 2. if it had it belongs not to the controversie as it lay betwixt me and Blondel but is as contrary to Blondelâ— pretensions as to mine and so still I cannot see how I fell under his Animadversion in this matter or how I commenced per saltum in doing what there I did as regularly as I could imagine 7. The third thing is that I call the Bishops of the most eminent Churches urbium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whom he will have called Bishops onely But of this there can be no Controversie the fitnesse and propriety of words being to be judged from the use of them and the case being cleare that a Metropolitan especially a Primate was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the antient Councels and Church-writings and from them and not from Scripture which useth no higher style for them than of
Bishops of the Antient Church who were called saith Tertullian de Praseript Apostolici viri Apostolical men Apostolicorum primum Canones dein nonnullorum Latinorum ignorantia aliquoâ— literarum detractione Apostolorum dicti sunt They were first callâ—d the Canons of the Apostolicks after by the ignorance of some Latine Writers and by the taking away of a few Letters they were called the Canons of the Apostles 13. Among Protestants I might instance in the Archbishop of Armagh here cited under the name of the Learned Vsher who by stiling the fifty Veteres Canones Ecclesiasticos â—b antiquitatem Apostolicos doctos the old Ecclesiastical Canons for their Antiquity stiled Apostolical and distinguishing them from the thirty five nova Capitula novitii Canones new Chapters and novice Canons clearly justifies all that I have said But I have no reason to goe any farther than Dr. Blondel himself with whom I had then to doe and I am sure 't is ordinary with him to cite these Canons under the title of Apostolick and so to yeeld them their authority yet I suppose is not thought by his Colleague Mr. Daillé to have made the Apostles themselves the Authors of them you may see it twice together in two lines Apol. pro sent Hieron pag. 96. Anno Dom. 363. Laodicano Canone 56. secundum Apostolicum 38. cautum fuit Care was taken by the Council of Laodicaea Can. 56. according to the 38th Apostolical Canon calling it first an Apostolick Canon and then affirming it the rule by which the Laodicaean Canon was made and so clearly giving it a greater Antiquity than that Council And immediately again Apostolico 33d longè antequam Ancyrae conveniret Synodus in the 33d Apostolick Canon long before the Synod met at Ancyra which we know was in the year 314 and what was acknowledged to be long before that must be of a pretty antiquity although it were not written by the Apostles 14. 'T is true indeed some have thought fit to use greater exactness of speech as the Council of Paris Anno 580. calling them Canones quasi Apostolicos the Canons as it were Apostolick and Dionysius Exiguus and Isidorus Mercator Canones qui dicuntur Apostolicorum the Canons said to be the Apostles And Hincmarus Rhemensis saith they were A primis temporibus traditione viritim Apostolicorum virorum mentibus commendati From the first times by tradition of Apostliocal persons commended to the minds of men from man to man and a devotis quibusque collecti collected by all devout men See Concil Gallic l. 2. p. 473 474. And as for those which pretend the whole 85. as well as the Constitutions to have been peun'd by Clemens there is little doubt but they did by so doing indeavour to impose false ware upon the Church but still this praejudgeth not my affirmation of the former fiftie that they were alwayes accounted genuine Not meaning thereby that they were written by the Apostles or at their appoint-ment by Clemens I say not a word that so much as insinuates either of those to be my sense and I can justly affirm it was not but genuine i. e. truly and without contradiction as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are taken for Synonyma's in this matter what they were by the Church generally taken to be i. e. Canons of antient Bishops before the times of the General Councils of Apostolical persons successâ—rs of the Apostles in Churches where they praesided called Apostolical Churches 15. I adde no more of a matter so clear yet before I proceed I shall desire the Author of this Animadversion to consider how unjustly his Censure hath fallen in the page immediately praecedent on the Writings of the first times immediately after the Apostles fell asleep His words are these I must be forced to preface the nomination of them the first Writers with some considerations The first is that known passage of Hegesippus in Euseb Eccl. Hist l. 3. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Setting out the corruption of the Church as to Doctrine immediately after the Apostles fell asleep whereof whosoever will impartially and with disengaged judgements search into the writings that of those dayes doe remain will perhaps finde more cause than is commonly imagined with him to complain 16. Here is a â—ad jealousie raised against all Antiquity even of the purest times next the Apostles and indefinitely without any limitation on the writings of those dayes that remain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. all that are extant in one common masse and yt besides that one saying of Hegesippus no one word added to found it on but onely dubious suspicious expressions will perhaps find more cause than is commonly imagined to warn all how they give any trust to the purest Antiquitie Whereas all that Hegesippus there saith is onely this which they that pay most reverence to Antiquity take as much notice of as he could wish viz. that the poyson of the Heretical or Apostatical or Atheistical Gnosticks in express words the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sect of the Gnosticks falsly so called the same that had been mentioned by St. Paul to Timothy and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Atheistical seducers did openly set up against the truth of Christ as soon as ever the Apostles were dead Which being by Hegesippaâ— terminated in the known despisers and persecuters of the true Church and Orthodox professors the grievous Wolves that worried the flock and those constantly resisted and combated with preacht against and written against by the Fathers and antient Writers and never observed by any man to have gainâ—d on them or infused any the least degree â—f their poyson into them or their Writings which are come to us which to undertake to make good against any opposer is no high pitch of confidence again to be censured in me It is a sad condition that the just and the unjust the false Teachers and the Orthodox Professors should fall under the same envy be involved under the same black censure those that watched over the flock as Shepheards and oft laid down their lives for the Sheep be again defamed and martyred by us their unkind posterity under pretence forsooth that they were in the Conspiracie of the Wolves also I leave this to his and the Readers consideration and so proceed to the next charge CHAP. II. Of Ignatius's Epistles Sect. 1. The comparison betwixt them and the Epistles of Clement and Polycarpe Of Salmasius and Blondel being the first that rejected them Of the Vir doctissimus answered by Vedelius Of Bishop Mountague's censure of Vedelius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of Salmasius's Contumely Title of Learned Grammarian Illecebre 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Consnlting Authors to serve our own turns Numb 1. THE next charge I find in the eighth page of this Preface in these words A late learned Doctor in his Dissertations about Episcopacy or Dispute for it against Salmasius and Blondellus tels us that we may take a taste
〈◊〉 loquitur Ignatius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even so new as to bee but ust theâ— instituted was yet pretty antient very little distant from Apostolical Ignatius himself being stiled an Apostolical person and without controversie long before that famous Epocha of 140 years after Christ to which Blondel affixes the rise of Epâ—scopacy 36. Thirdly That to avoid all the force of his argument I was not obliged to affirm that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 belonged to age on one side or that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the other For in case that were granted to be the right reading not absolutely for that was prevented but ex hypothesi if it were yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might more agreeably to the context and the nature of the word signifie Ordination and for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that place to Timothy by him cited it evidently signified not new for what could the Apostle mean in forewarning him to abstaine from new lusts were not antient as dangerous It was much more reasonable to think young Timothy was advised to beware of such sins as are met with among young men which was the reason that young men were not ordinarily made Bishops and consequently as to that again both the Context referring to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the age i e. the youth of Damas their Bishop and the nature of the word being a denominate from a young man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 would perswade rather to render it so there also and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 would be the ordination of a young man and so I am sure the learned Primate renders it juvenilem â—rdinationem and Vossius who reteins the old barbarous Latine yet in his Notes hath these words Non debere eoâ—conti i. e tanquam commodato accipere ad se pertrahere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illam juvenis istius Episcopi which sure in his Paraphrase of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and punctually agrees with my interpretation also And the Analogie with the use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but once used in Scripture would much better agree with this than the rendring it a new Order 37. And now I shall be very well content to be told by the Reader of what perswasion soever what figment or how grosse it was that I endeavoured to impose upon him when I began first with a profession that I did not assent to that reading and then onely added that I did as little assent to Salmasius's interpretation but could not be deem'd absolutely to like the interpretation produced by me but onely ex hypothesi and in comparison with that of his affixt to St. Paul's words to Timothy where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was used nay that rather than I would make use of my own though backt with the concurrent judgement of such learned men I chose to forsake the Laurentian Copie in that particular which in others I generally adhered to 38. There remaines one part of the suggestion still the doubtfulnesse which the if importeth whether I consult Authors any further than meerly to serve my own turn To which I answer 1. by professing that I seek truth from Authors and no proofs or confirmations of any thing but what I verily believe to be such 2 That I may well be believed in this profession because I am of no partie which either hath appeared to want such supports or if it did could probably tempt any man with competent rewards to undertake so vile an office as is writing and consulting Authors to maintain that which the conscience doubts of or knows to be false Lastly That the particular whereon this suggestion is founded can be no just cause of this suggestion For 1. not having Vedelius's Edition of Ignatiu by me when I wrote the Dissertations I had yet the Lord Primates first Edition of the Epistles which is known to contain the Vedelian Text of the Epistles but hath not his Exercitations where the Vir doctissimus was mentioned And 2. the whole matter concerning that vir Doctissimus being already perfectly cleared and that if that passage and those arguings of the vir Doctissimus in Vedelius had actually occurr'd to my memory it had not been in the lest degree pertinent to the subject of my then present affirmation it must now be as unseasonable for me farther to vindicate my integrity herein as it will be uncharitable in any without any new cause to doubt of it This onely I must observe for mine own use both from the beginning and the end of this Animadversion that my Monitor is one of them whom I am by obligation of Christian Charitie bound to blesse and pray for and I shall doe it either in my own choice of words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or in any other form he shall praescribe me And so much for this Section Sect. 2. Answer to Testimonies of Mr. Calvin the Centuriators and Dr. Whittaker Of Lent â—he occasions of Ignatius's Epistles His journey from Antioch to Rome Numb 1. BUt this Act is not yet at an end there is it seems more of this Animadversion still behind following in these words But yet a little farther The first Edition of these Epistles in Latine was Augustae Vindelicorum An. 1529 in Greeâ— aâ— Basil 1566. Before which time I suppose the Doctor expects not that any opposition should be made to them considering â—he heaps of filth and dung that until about that time were owned for the Offspring of the Antient Fathers Upon their first appearing in the world what is the entertainment they receive One who was dead before either the Doctor or either of his Antagonists were born and whose renown among the people of God will live when they are all dead gives them this welcome into the world Ignatium quod obtendunt si velint quicquam habere momenti probent Apostolos legem tulisse de quadragessimâ— similibus corruptelis nihil naeniis istis quae sub Ignatii nomine editae sunt putidâ—us Quo minus tolerabilis est â—oâ—um impudentia qui talâ—bus larvis ad fallendum se inâ—â—â—uunt Calv. Instit lib. 1. c. 13. sect 29. What ever be the jugement of our Doctor concerning this man as some there are of whom a learned Bishop in this Nation long ago complained that they are stil opening their mouthes against Calvin who hâ—lp them to mouthes to speak with Abbot ad Then He will in the judgemenâ— of some be so far accounted some body as to take off from them the confident Assertion that Salmasius and Blondellus were mortalium primi that rejected these Epistles The Centuriatoâ—s of Magdenburg were esteemed to be some bodyes in their dayes and yet they make bold to call these Epistles into question and to tender sundry arguments to the impairing their credit and authority This then they Cent.
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What the Writer of this passage intended to make of a Bishop well I know not but thus he speaks of him Epist ad Magâ—â—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Apostle speakes concerning God Heb. 6. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus indeed some would have it who to help the matter have further framed such an Episcâ—pacy as was never thought on by any in the dayes of Ignatius as shall afterwards bâ—e made evident And in the same Epistle this is somewhat uncouâ—h and strange 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whether the Lord Christ hath bound any such burthen upon the shouldeâ—s of the Saints I much question nor can I tell what to make of the comparison bâ—tween God the Father and the Bishop Christ and the rest of the Church the whole sentence in word and matter being most remote from the least countenance from the sacred writings Ep. ad Philadâ—l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 well aimed however 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Epistle to the Church of Smyrna is full of such stuffe inserted without any occasion order coherence or any colour to induce us to believe that it is part of the Epistle as first written Oâ—e passage I may not omi◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the language of our Saviour repudiating the Pharisces corrupted glosses on the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Peterâ— mistaâ—e is corrected his reasons follow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as was Jesus Christ and it is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How well this â—uiâ—s the doctrine of Peter and Paul the Reader will easily discerne Caesar or the King is upon all accounts thrust behinde the Bishop who is said to be consecrated to God for the salvation of the world him he is exhorted to obey and in expresse opposition to the Holy Ghost the Bishops name is thrust in between God and the King as in a way of praeâ—minence above the lattâ—â— and to doe any thing without the Bishop is made a farre greater câ—ime than to rise up 2 gainst the King As this seems scarce to be the language of one going upon an accusation to appear before the Emperour so 〈◊〉 am certaine it is most remote from the likeness of any thing that in this affair we are instructed in from the Scripture Plainly this language is the same with that of the false Impostor Pseudo-Clemens in his pretended Apostolicall Constitutions At this rate or somewhat beyond it you have him â—anting l. 2 c. 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All Popes with all â—…s of persons whatsoever Priests Kings and Princes Fathers and childen all under the feet of this exemplar of God and ruler over meâ— a paâ—sagâ— which doubtlesse eminently interprets and illustrates that place of Peter 1 Epistle c. 5. v. 1 2 3. The Elders that are among you I exhort who am also an Elder and a witnesse of the sufferings of Christ and also a partaker of the glory that shall be revealed feed the â—lock of God which is among you taking the oversight thereof not by constraint but willingly not for filâ—â—y lucre but of a ready mind neither as being Lords over Gods heritage but being examples to the flock But yet as if the man were stark mad with worldly pride and pomp he afterwards in the name of the holy Apostles of Jesus Christ commands all the â—aity forsooth to honour love and fear the Bishop 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lib 2. c. 20. And that you may see whither the man drives and what hee aims at after he hath set out his Bishop like an Emperour or an Eastern King in all pomp and glory he addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The paying of Tribute to them as Kings is the issue of these descriptions that they may have wherewithall to maintain their pomp and greatnesse according to the institution of our Lord Jesus Christ and his blessed Apostles But I shall not rake farther into this dunghill nor shall I adde any more instances of this kind out of Ignatius but close iâ— to one insisted on by our Doctor for the proof of his Episcopacie Diâ—…r◠〈◊〉 〈◊〉 25. 7. saith he Quâ—â—â—ò 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Episcopo attendite ut vobis Deus attendat ego animam meam libenter corum loco substitui cuperâ—â— Quod Arglice optimè decimus my soul for theirs qui Episcopo Presbyteris Diaconis obsequuntur I hope I may without great difficulty obtaine the Doctors pardon that I dare not be so bold with my soul as to jeopard it in that manner especially being not my own to dispose of 2. I shall not need to inquire who those sober and learned men are with the mention of whom the Prefacer here begins I question not but that they are he and those of his perswasion I onely hope it is possible that they have not the inclosure of that title and then there may be others as sober and as learned that consent with me in their opinion of this matter 3. What is said here of those sober and learned men that it is not a little burthensom to their thoughts that the Author of these Epistles so frequently causelesly and absurdly breaks in upon the commendation of Church-Officers may be just matter of compassion in me as far as I believe there is any truth in it For truly I should be sorry that any sober or learned man's thoughts should be so causelesly and yet so heavily burthen'd and disquieted And yet if that be the case I may certainly be able to doe more than compassionate I may administer comfort also For if that Authors commendations of Bishops be causeless and absurd then their grief and pressure of thoughts must be as causelesse that I adde not absurd who are much disturbed with them If the supposititious Ignatius that hath taken that person on him act and personate so very absurdly any sober or learned man will be glad that he hath so luckily discovered his fraud that the Visor is fallen off by this means and the cheat so speedily come to an end 4. If therefore there be any thing serious in this expression as not a little burthensome to the thought of sober and learned men is a very solemn and grave style that admits no suspition of Smile or Ironie it must to my understanding signifie that they that are not friends to Episcopacy are not a little burthen'd to think that Ignatius that Primitive glorious Saint and Martyr should so frequently which they must be supposed to think causelesly and absurdly commend and exalt Bishops And though in their doing this I know they do not expect I should commend them yet â—t so falls out that I am very well able to excuse them if the passages which are here set down by the Prefacer be the only matter of burthen to their thoughts 5. For indeed it is a little strange that he that hath undertaken to write Animadversions on my Dissertations and knows what Copies they are of Ignatius which
I defend as the genuine Epistles should produce testimonies out of these Epistles to invalidate their authority and yet never but once consult these Copies to which I appeal but gather up the off-scourings of the corrupt Editions which even now he had call'd the very garbidge of the beast when if he had pleased he might have entertained himself and the Reader with much wholeâ—omer diet in the volumes set out by Vossius and the Lord Primate 6. As it is the task lyes more truly burthensome on me who must now be faine to survey very unnecessarily all the testimonies here set down and demonstrate that it is unjustly suggested by the Prefacer that the Author of these Epistles he ought to mean those which he with whom he disputes takes for his exalâ—s Bishops with titles of honour to the greatest Potentates on earth 7. For the first testimonie then taken from the Epistle to the Trallians he might onely have corrected the reading out of the emendate Copies and so have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then as the testimony had been more Grammatical sense not whatsoever things you doe do nothing but it is necessary as already you practise to doe nothing without the Bishop so the reasonablenesse and moderation of that speech had been discernable enough being both the ordinary language of the antient Canons alwaies thought necessary to the unity of the Church and peculiarly usefull at that time to be inculcated to keep out the poyson of the haeretical and schismatical Gnosticks as hath at large been formerly demonstrated both in answer to Blendel and again to the London Assemblers and need not now be repeated here 8. The second testimony which concerns Deacons and is not conceived to be reconcileable with their institution Act. 6. is in our Copies both in words and sense different from that which is here cited out of the corrupt and hath nothing of high or strange in it It is thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Deacons being Ministers of the Mysteries of Jesus Christ ought to please all men for they are not dispensers of meat and drink i. e. not onely or especially such but officers of the Church of Christ they ought therefore to keep themselves from accusations as from fire What is there in this above the proportion of moderate and sound doctrine 9. But the third testimony is an immoderate one indeed and gives him I confesse a supereminent jurisdiction in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But by good hap there is not a word of it in our Editions and so we are not farther concern'd to vindicate or examine it 10. So for the fourth from the Epistle to the Magnesians the immoderate height whereof is argued from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used of God Heb I suppose it should be 10. 31. I need say no more again but that there is no part of it in our Copies nor any thing instead of it above this moderate pitch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To the honour of God whose pleasure it is it becomes us to obey the Bishop without any hypocrisie 11. Of the fift there is onely thus much in our Copies by way of caution against Schisms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be united to your Bishop and those that are set over you for a copy and doctrine of incorruption Which by the way sets down the plaine reason of his so frequent inculcating obedience to and union with their Bishop just as in our Vindication to the London Assemblers and elswhere hath oft been said because the true doctrine being by the Apostles before their decease deposited with these as their successors in every Church and because having particular knowledge of the Orthodoxalness of Damas in this and the like of other Bishops and Presbyters under them in the other Churches there was no way so prudent and so compendious to preserve them from the corruptions of the haereticks who were then creeping in clancularly as their keeping themselves exactly close to the Bishop and their Superiours under him And accordingly it follows As therefore the Lord being united to his Father did nothing without him either by himself or by his Apostles so neither doe ye any thing without the Bishop and the Presbyters nor indeavour to account any thing reasonable which is private or of your own devising Which again differs from the reading that is here offered and tels us clearly what is meant by the comparison betwixt God the Father and the Bishop Christ and the rest of the Church even no more than Christ means when he said Learn of me for I am meek Christ did all by commission from and nothing without his Father and so betwixt them unity was preserved And in like manner the Members of the Church must obey and doe nothing without their Governour and so union may among them be preserved also But of this intire place we have formerly spoken in the Vindication to the London Assemblers c. 3. sect 3. n. 42. 12. The sixt place is of some weight indeed from the Epistle to the Philadelphians requiring all of what sort soever not onely Presbyters Deacons and the whole Clergy but all the People Souldiers Princes Caesar himself to perform obedience to the Bishop And here I acknowledge there is a testimony and evidence of the charge of extolling Bishops above the greatest Potentates for sure Caesar was such and if Ignatius had thought fit to use such language and done it at a time when Caesar was heathen and he by Caesars sentence already condemn'd and within a while to be brought forth to the Amphitheatre I might have justly deserved a severe Animadversion for moving tongue or pen in defence of this rebellious extravagant senslesse doctrine But I need not take pains to examine the place my memory as ill as it is assures me there is no such thing in the Epistles own'd by us Prelatists and upon consulting the place I find there are almost eight pages together inserted by some Impostor of all which there remains not above one page in our Editions which certainly is an evidence that some Reformation was wrought some degree of purity restored to these Epistles by this so fiery a purgation And 't is very strange that this Prefacer could not take notice of it 13. So again the seventh in the Epistle to the Smyrnaeans is advanc'd to the same pitch of Insolence placing the Bishop betwixt God and the King and that by way of correction of the words of Scripture My sonne fear God and the King and all the several branches of that place here cited are every word vanisht out of our volume of Epistles And so the Prefacer hath onely had an opportunity to betray his mistake in affirming of Ignatius at the time of writing that Epistle that he was going upon an accusation to appear before the Emperour whereas it is certain he had
before this received his condemnation from Trajan the Emperour at Antioch and was now carrying to Rome for his execution and that is all he hath gained by producing this testimony 14. And so you see I have no reason to make any further answer to what the Prefacer here justly addes concerning the unreasonablenesse and unchristiannesse of these expressions whether in these insertions published once under Ignatius his name or the like in the Constitutions fathered also upon Clemens I am as perfectly of his opinion concerning the impiety of them as he could wish and am thereby obliged to value our new Editions the more for freeing an innocent Martyr and his Reader from such Impostures 15. Onely I wonder that over and above all those that are by that Impostor appointed to obey the Bishop the Prefacer as if the other had been too wary should think fit to make a further insertion and to the Catalogue of the Bishop's subjects adde All Popes when the Greek cited by him hath onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he truly renders Priests in the words following What is this but to corrupt the sink to help the Garbidge to get a stronger savour to go beyond the Artificer at his own weapon to phansie a command to the Bishop to obey himself to Pope Clemens to be subject to Clemens the Pope If the supposititious Clemens had written at that rate he had certainly never imposed on any But I must not advise my Monitor else he should have rendred the Greek in plain English and spared that whether paraphrase or insertion All Popes 16. The last place produced out of the testimonies cited in the Dissertations is indeed to be found in Vossius's edition and the Medicean Copy of our Epistles And the producing of that from thence and mentioning it as produced by me is an evidence that the Prefacer knew the way if he had pleased to make use of it to have cited none but Genuine Testimonies For all such as far as the uncorrupted Copies would afford were by me set down to his hand But that method was not it seems for his turn the Reader could not have been so amuzed with a multitude of odious passages out of Ignatius if this as fairer so easier course had been taken 17. For this one place then where the genuine Ignatius bids them or rather exhorts Polycarâ— the Bishop to advise them to give heed to the Bishop that God may attend to them and adds my soul for theirs who obey the Bishop Presbyters and Deacons though I cannot wonder that in these daâ—es there are some who are not well qualified to say Amen to it yet being taken as it was meant by that holy man there is certainly nothing in it to be startled at or improbable to be written by the Saint Ignatius 'T is in the Epistle to Polycarp and it concerns the Church under him And at that time it appears the Gnostick haereticks were infusing their poyson there and their first artifice of insinuation was taking upon them to understand or know more than their Bishop or Teacher did though he the most famous Doctor of all Asia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Apostolike and Prophetike and illustrious Doctor saith the Epistle of the Church of Smyrna concerning him This is set downe in the words precedent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If a man assume and bâ—ast of his knowledge take upon him to know more than the Bishop by this you may know that he hath imbibed and suckt in that Gnostick poyson that makes him so swell presently And in opposition to these it is and upon perfect knowledge of their Bishop that he thus proceeds to exhort and conjure them to attend to their Bishop and not to such assuming Corehs and to doe it more effectually offers to jeopard his soul for theirs that they shall suffer no damage for so doing And supposing the Bishop to be in the right Orthodox and carefull to build them up in the truth and that the haereticks which advanced themselves above the Bishop design'd that which would be their ruin and perdition if they succeed in their attempt as it is certain that this must at this time in this matter be supposed what danger was Ignatius in by venturing his soul in this manner This certainly he might doe as far as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reacheth no more than this that he durst or would be content to venture it though his soul nay more than his life which he now more than ventured was not his own to dispose of Sect. 4. Of the three Orders in the Church Of the Order of Presbyters when it came in No mention of it in Clemens Romanus or Polycarpe but in Ignatius Lombard words of the two Orders The Popish Doctrine concerning Bishops Num. 1. FRom these premises thus layd and I suppose by this time removed out of the way from being occasion of stumbling to any he now proceeds to inferre his conclusion thus 2. Upon these and many more the like accounts doe the Epistles seem to me to be liâ—e the children that he Jews had by their strange wives Nâ—h â—3 who spake part the language of Ashdod and part the language of the Jews That there are in them many footsteps of a gracious spirit every way worthy of and bee ming the great and holy personage whose they are esteemed so there is evidently a mixture of the working of that worldly and carnal sâ—â— it which in his dayes was not so let loose as in after times For what is there in the Scripture what is in the genuine Epistle of Clemens that gives countenance to those descriptions of Episcopacy Bishops and the subjection to them that are in those Epistles as now 〈◊〉 have them so insisted on What Titles are given to Bishops What Soveraignty Power Rule Dominion is ascribed to them I â—here any thing of the like nature in the Writings of the Apostles In Clemens the Epistle of Poâ—ycarpus â— â—r any unquestionable legitimate off-spring of any of the first Worthies of Christianity Whence have they their â—hree Orders of Bishops Presbyters and Deacons upon the distinct observation of which so much weight is laid Is there any one word iota tittle or syllable in the whole Bâ—oâ— of God giving countenance to any such distinctions Eph 4. 11. We have Pastors and Teachers Rom. 12 7 8. Hâ—m that teacheth him that exhorteth him that ruleth and him that sheweth mâ—â—cy Phil. 1. 1. We have Bishops and Deacons and their Institutions with the order of it we have at large expressed 1 Tim. 3. 1 2. Bishops and Deacons without the interposition of any other Order whatsoever Deacons we have appointed Act. 7. and Elders Act. 14 23. those who are Bishops we find called Presbyters Tit. 1. 5 7. And those who are Presbyters we find called Bishops Act. 20. 28. So that Deacons we know and Bishops who are Presbyters or Presbyteâ—s who are Bishops we know
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
need first to be tryed approved is granted And this work the Apostles give to the multitude of the Church Acts 6. Where yet after the peoples Election and the Apostles approbation and the tryall of both one that was chosen is supposed to have proved none of the best And yet of him and them are the Apostles said by Clemens that they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But how shall it be made to appear that spiritu probaâ—teâ— trying of proving by the spirit or spiritually proving them to try whether they were able Ministers of the New Testament not of the Letter but of the Spirit proving them by that Spirit which was promised unto them to lead them into all truth must needs signifie they were taught whom they should appoint by immediate Revelation To prove by the Spirit or spiritually the persons that are to be made Ministers or Bishops is to have their names revealed to us Stephen is said to speake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 6. 10. And Paul purposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 19. 21. and we are said to serve God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 5. 5. and to make supplication 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 6. 18. with many more expressions of the like nature Does all this relate to immediate Revelation and are all things done thereby which we are said to doe in the spirit Before wee were inst ucted in this mystery and were informed that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did signifie to be taught by Revelation we had thought that the expression of doing any thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had manifested the assistance guidance and direction which for the doing of it we receive by the holy and blessed Spirit of God promised unto us and bestowed on in and through the Lord Jesus Christ Yea but he addeâ— that it is also spoken of the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praecognitionem i. e. revelationem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they appointed them Bishops and Deacons by the helps and presence of the Spirit with them the Apostles examined tried those who were to be appointed Bishops so obtaining and receiving a perfect foreknowledge or knowledge of them before their admission into office This also expresses revelation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon tryall it was revealed unto them and so must any thing else be allowed to be that our Doctor will have to be so now he is asserting to that purpose But had the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who appointing Bishops and Deacons after the Apostles time had they also this speciall Revelation Or may they not be said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If not how will you looke upon them under the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who neglected so great a duty If they did let us know when this way of constituting Church Officers by immediate revelation ceased and what was afterwards took up in the room thereof and who they were that first proceeded on another account and on what Authority they did it There are a generation of men in the world will thank the Doctor for this insinuation and will tye knots upon it that will trouble him to loose 3. I shall not here suffer my self to be detein'd by the scoffes and accusations of affirming pro imperio c. with which I am very liberally treated but withall before this time so familiarly acquainted that I can look on them as parts of his style as idioms of his Dialect and nothing else All that can pertain to me by way of vindication is intirely to set down what it is I have said and then to remove whatsoever appearance of reply or objection I can here discern to be made to it 4. Upon these words of Clement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 delivered about the ordaining or constituting of Bishops by the Apostles and other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 D. Blondel had inferr'd this conclusion Episcopos Diaconos Apostolis Apostolicisque viris nunquam nisi totâ acceptante Ecclesiâ constitutos esse that Bishops and Deacons were never constituted by the Apostles or Apostolical persons unlesse the whole Church accepted them This conclusion he thus crudely inferr'd without any one syllable added to confirme it leaving it to secure and sustein it selfe by these few words of Clement's testimony 5. The testimony wherein those words were conteined being by me laid down at length and considered as far as was usefull to the maine Question concerning Episcopacie I could not fitly take farther notice of those few words of it and his conclusion hastily collected from them than to say that there was nothing in it concerning the necessity of that acceptation of the Church which Blondel concâ—uded thence And this I chose to doe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in passing and in a parenthesis not willing to detaine the Reader any longer so impertinently adding onely a short reason why I could not conceive that the Bishops by them constituted could want the apprebation of the Church because it had formerly been said of them by Clement that they were constituted by the appointment and approbation of God which I supposed must necessarily supersede all want of the Churches approbation And upon these grounds I rendred the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not as D. Blondel had done acceptante simul universâ Ecclesiâ but applaudente aut congratulante totâ Ecclesiâ the whole Church applauding or congratulating 6. In this passage thus truly related in every circumstance I hope 't is already cleare that I was not guilty of any imperious or magisterial affirming which I dislike so much in others that I would be very sorry to be found guilty of it when to a positive unconfirm'd conclusion I made reply by giving my reason why I could not consent that it was duly inferr'd from those words in Clement 7. And for the thing it selfe the matter of my affirming being now excited to it I shall give a full account of it though there it had been impertinent to doe so 8. And that 1. by considering the force of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. the position of it in that place 3. the circumstances of the context which preclude Blondel's and inforce my interpretation 9. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is known to signifie being well pleased so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is either simply the same or with the connotation of a relation to some other whether persons or matter formerly spoken of So 1 Mac. 1. 57. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if any were well pleased with the Law i. e. resolved to live according to the Mosaicall institution such as are there joyn'd with those with whom was found the Book of the Testament that they would not forsake the Jewish observances upon Antiochus his prohibition of them So againe the same sort of men which would not live according to the Kings heathenish commands but kept close to the Jewish lawes are said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to be well pleased with the change 1 Mac. 11.
24. we render it in both places consenting and not consenting but sure it signifies not any legal consent asked of them at the constituting either of the Law by God or of the change by Antiochus but an acquiessence or peaceable willing constant submission and obedience to it Elsewhere we render it being well pleased with 2 Mac. 11. 35. where yet the matter spoken of makes it a more formal act of consent than in either of the former it had been Whatsoever say the Consuls Lysias hath granted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therewith we also are well pleased which indeed is a confirmation of Lysias's act or grant 10. These are all the places where the word in that double composition is found in the Greek whether Canonical or Apocryphal of the Old Testament In the New we have it Luc. 11. 48. where of the Jewes it is said that they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 allow or approve their Fathers works those which they had done long since and wherein their approbation was never asked the killing of the Prophets ver 47. So Act. 8. 1. of Sauls concurrence in Saint Stephens death so far as to keep the clothes of the executioners which signified him to have been an active person in that murther to have had a special liking to it not again any act of legal consent for all was there done without legal processe judicio zelotarum by the judgment or rather popular fury of Zelâ—ts So again Rom. 1. 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They take pleasure say we in them that doe them There I think Theophylact's Scholion is very proper 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they not onely doe unlawfull things themselves but plead for wickednesse are advocates for those that commit any the foulest evill So againe 1 Cor. 7. 12. of the Christian man or woman that hath an unbeliever to wife or husband 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if the unbelieving man be pleased think good be content to live with the Christian or if we render it againe consent yet sure we must not mean any legal consent for that had been formerly given in marriage and no new act of it is now needfull in the unbeliever but onely a being content to continue to live with her which is there opposed to departing v. 15. 11. By this view of the word in the Scripture it already appears how little ground there is for Blondel's rendring of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by acceptante and his conclusion deduced from thence of the necessity of the whâ—le Churches acceptation And against that onely it was that my words were directed nihil hic de acceptatione there was no syllable in Clemens from whence to conclude the necessity of such acceptation And unlesse I have mistaken in this certainly there is neither confidence nor magisteriall affirming imputable to me in this matter 12. And it seems the Prefacer doth as little adhere to Blondel's rendring as I for he renders it willing consent And how knowes he that I reject this rendring of willing consent or that if Blondel had so rendred it I would then have rejected it Truly if that consent signifie no more than a voluntary act of acquiessence and good liking as consent ordinarily signifies I have no dislike to that rendring onely I rather think the word here signifies a little more not lesse an outward expression of this good liking which was the onely reason which moved me to use the phrase applaudente aut congratulante meaning thereby that the Church had exprest that good liking and joy of theirs which is more than their bare coâ—sent to what was done in the constitution of their Bishops 13. So that the Praefacer needed not to have undertaken this verbal contention with me about the signification of an ordinary word In that he really is at more peace with me than it seems he knew of and so men are apt to be which begin and pursueâ—uarrells â—uarrells so hastily and so keenly 14. The truth is it is the matter of the conclusion which I then resisted in Blondel and so must still in the Praefacer Blondel made the people's acceptation a sine quâ non a necessary condition affirming that Bishops c. were never constituted by the Apostles and Apostolical men nisi unlesse they had this which I suppose makes the peoples acceptation praevious to the Apostles act for if it followed after it can be of no moment the Act of the Apostles was compleat without it and stood valid without it and though it was most happy when it followed yet still this as any other consequent must be accidentall and intrinsecall to the Constitution of Bishops as that which advenit enti in actu existenti comes to it when it is which is the definition of an accident is no way required to or constitutive of its being 15. And so in like manner this Prefacer also though he pretend onely to the consent of the people yet by saying that the Bishops were appointed to their office by the consent and by his after mention of his notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for consent to a thing to be done or to the doing of it and lastly by expressing his sense of this consent of the people as of a thing needfull or required to the constitution of those Bishops I am assured that he affirms this consent of the people to have been required and needfull antecedently to the Apostles instituting Bishops at that time 16. And this is the thing that I still professe not to believe conclusible from the words of Clement and whether it be or no let us now examine by proceeding to the second and third things even now propos'd by me the position of this phrase and the circumstances of the context in this place of Clemens 17. The position of the phrase may first deserve to be taken notice of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Those that were constituted by the Apostles or after by other illustrious persons the whole Church expressing their good liking or consent and that have officiated without blame and been well reported of by all for a long time c. Here in setting downe the unreasonablenesse of the sedition raised against their Bishops he aggravates it by these gradations 1. that these Bishops were constituted by the Apostles or other illustrious persons after them 2. that when they were so constituted the whole Church liked it very well and exprest their liking it I mean the constituting them by the Apostles 3. that being in office they had without blame discharged it 4. that for a long time they had every mans good word though now they were ejected by them 18. By this distinct view of the words 't is plaine that the whether consent or good liking which the people thus exprest was after the Apostles constituting them as after that again their officiating and after their officiating their continued approbation And indeed it were as reasonable to affirme the second testimony or approbation
called them Apostolici He must therefore questionlesse mean the choice men of the People and then those choice men must be concluded to constitute Bishops and not onely to consent to their constituting as before he had set it And then I desire he will say positively that this was his meaning and that from any place of Scripture or ancient Writer he will shew me where any choice men of the people constituted Bishops after the departure of the Apostles 33. Secondly when he saith that the words ex iussu Dei approbatione by the appointment and approbation of God are added by me 't is not imaginable what he should meane by it Those words are evidently set by me as an argument that they could not want the approbation of the people because they were sufficiently furnished by the appointment and approbation of God as had appeared by the testimony of Clement set down in the page immediately precedent And what is produced by me as an argument to convince the unconcludeney of Blondel's collection can it be blamed in me as an insertion or addition either to Clement's or Blondel's words 34. And when he goes on reproaching this Edition with his as though any particular command or approbation of God were intimated for the constituting of the Bishops and Deacons mentioned I hope it hath sufficiently appeared that there was such command or appointment of God more than intimated by Clemens in that Epistle and the like exprest in Scripture in many parallel cases and this particularly a designation of the persons which were to be ordained and so somewhat beyond the general institution of the Lord Jesus which he speaks of I suppose he meanes the commission of the Apostle to Titus and the like that Elders should be ordained in every Church 35. Thirdly When he saith 't is argumentatively weak and unconcluding he must mean that this argument of mine is a weak and unconcluding argument I shall therefore repeat it again and put it formally into a syllogism They who had been constituted by the appointment and approbation of God cannot then be thought to want the acceptation of the people But the Bishops spoken of by Clement had been constituted by the appointment and approbation of God Therefore they cannot be thought to want the acceptation of the people What proposition can here be denyed I confess I see not 36. The Major hath it's evidence in its self for certainly that which is already done and done by God's appointment needs no other extrinsecal addition or accomplishment unlesse that also be ordained by God which in this case of the acceptation of the Bishop by the people no way appears and till it doth appear cannot be supposed or pretended by any to be thus needfull 37. And for the Minor it is the expresse affirmation of Clement that they that instituted them examined and approved them by the spirit and knowing by the Lord Christ having perfect foreknowledge of what should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 constituted these Bishops and this is mention'd by Clement as an aggravation of their crime that rejected these that were thus constituted And then I hope the premises having strength the conclusion from them regularly inferr'd will not be denyed me 38. For as to the examples of Saul and David I am sure they prove nothing for if there were perfect truth in all which is here pretended which is more than from the circumstances of the stories I can affirm viz. that God who designed them Kings would have the People come together to choose them then from that act of God's will it was and from God's expressing it that the convening and election of the People was necessary and if God had not will'd it or not appointed it it had then as certainly not been necessary 39. Now let any such declaration of Gods will be shew'd that he would have the People convene and choose their Bishop and then I shall think my argument weak but otherwise I must not think it concluded so by these examples 40. So in the case of the Deacons Act. 6. the Apostles appointed the Disciples to seek out seven men from among them withall directing them how they should be qualified and reserving to themselves the intire power of constituting them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the office of Deacon And so nothing from that third instance can be inferr'd against us it being no way parallel to the case in Clement as already is visible For in the Acts the Disciples look out and choose v. 5. the persons and bring them to the Apostles v. 6. and the Apostles lay their hands on them in the remainder of that verse But in Clemens God designs the persons and so in the other Scripture instances and in that of Clemens Alexandrinus of the first Bishops of Asia ordained by St. John and the Apostles and their successors ordain and lay hands on them 41. As for that of Act. 14. â—3 that the ordaining of the Elders was with the Peoples election by the way it was even now by as well as with the consent of the People or indeed that any mention of the People is made there or so much as intimated by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All that I can say is that it hath been disproved as far as any that I know of hath yet endeavoured to prove it i. e. all arguments that I have seen for it I have elswhere answered But what will ere long be manifested I am not able to forecast and so am not now to provide answers by divination 42. No more am I able to foresee what he saith will one day be found and yet I think it is very possible Neither he nor I may live to see that day when any thing shall be farther manifested in this matter than what the great Doctors already suppose The resolution of the question what right every one hath in these affairs being founded in plain matter of fact viz. what Christ or his Apostles instituted in the Church and that being already as visible to them that are conversant in Scripture and antient Records of the Church as it can well be imagined to be till either a new mine of such Records is sprung or men receive knowledge of story by Revelation Neither of which am I forward to expect in this age 43 In the next place for his objections against my interpreting of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Gods extraordinary revealing whom he would have ordained they will soon vanish also For 1. the place of St. Paul concerning Timothies ordaining of Deacons and appointing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let them be first tryed or examined 1. Tim. 3. 10. belongs nothing to this of the trying by the spirit Timothy might have ordinary meanes of trying and the whole discourse of St. Paul then setting down the qualifications of those that were to be ordained tends to that and then he had no need of extraordinary 44. And so
likewise the Apostles Act. 6. referr'd the matter of tryal and approbation to the Disciples and without more adoe and without this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 trying by the spirit ordained those that were thus presented to them But these two instances can no way praeclude divine revelations concerning Matthias and Paul and Barnabas and Timothy and the Bishops of Asia and the Bishops of Achaia of whom the express words of Scripture and Clemens are that by God and his Spirit and Prophecie these were assigned to their Offices 45. And accordingly though one of those Deacons in the Acts be supposed to have proved none of the best yet we see that Clement here useth it as an argument to evidence the unreasonablenesse and impiety of ejecting their Bishops that they were thus constituted which I suppose concludes that this was not to be suspected or feared of them which was experimented to have befallen Nicolas 46. Secondly for the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the spirit that it signifies as I affirm and not as he suggests spiritually proving them c. he knows and strait confesses one way by which I prove it the mention of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they had perfect foreknowledge to this matter and what is that receiving of perfect foreknowledge but the spirit of prophecie and that as was said immediately before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they knew it by our Lord Jesus Christ and by him were directed perfectly to do what they did And so this is one competent proof of it 47. And by the way how is the very first part of the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 trying being applyed to the Apostles and their Successors if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had been left out reconcileable with the peoples trying examining or approving Before 't was said that this work of trying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 3. 10. was by the Apostles given to the multitude Acts 6. But how can it possibly be so here in Clement where it is said of the Apostles that they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 try them by the spirit 48. This I say to shew how far he would be from gaining his design though it should be granted which he desires that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 refers not at all to any extraordinary waies of revelation which if it did not yet neither refers it to the peoples but to the Apostles examining and approving 49. But I say 't is already evident that I have given other reasons why I interpret Clemens thus of extraordinary revelations which he ought to have adverted before and I have now mentioned them again and must not repeat eternally 50. This again shews how little I am bound to assert that every thing which is said to be done in the spirit is done by immediate revelation because if some things be this may be one of those some and that it is is sufficiently proved by those other evidences 51. Next to his question whether the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who appointed ordained Bishops and Deacons after the Apostles times had also this special revelation or no I answer that Clement no where saith that they had onely that they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordained that is all one with laying hands on them whom the Apostles by their Prophetick spirit had designed to that office 52. To this the Context in Clement is clear that the Apostles by that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foreknowledge ordained some and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the future to be successors to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they left a roll or list of names who should succeed unto their dead places and these as oft as any Bishop ordain'd by the Apostles dyed were by the other Bishops i. e. the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordain'd in their places according to that rule left by the Apostles for their succession So that in this matter there could be no need of any further revelation they were to ordain those which were next upon the Apostles list and that might be done without multiplying of revelations 53. And so his next question is at an end also for I have no occasion or ground to extend these revelations any farther than the persons of the Apostles though I know there were also Prophets in those times beside Apostles but may safely and reasonably leave all others where the Apostles had left no such lists or when they were at an end to be concluded by Paul's directions to Timothy without depending farther on speciall revelations 54. And now I think I have answer'd all his questions or given him my Key to doe it himself and so must be content to return weary home without receiving any of those thanks from that generation of men whom he pleaseth to mention but shall be content with my lot being also competently secured from the trouble of loosing knots which those thanks were dedesigned to bring along with them Sect. 2. Another testimony in Clemens concerning the power of the People examined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Numb 1. BUt this businesse of the power of the People in the Church is not to be dismist so but must more largely be resumed again and my attendance shall be answerable to my Leaders pleasure who thus inlargeth his digression 2. Before we return let us look but a little further and we shall have a little more light given us into what was the condition and power of the people in the Church in the â—ayes of Clemens speaking of them who occasioned the division and schism in the Church of Corinth or them about whose exaltation into office or dejection from it that sad difference fell ouâ— he givâ—s thâ—m this advice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It seems the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the multitude or the people were not such poor inconsiderable things as they are reported to be when he advises them to stop and stay the sedition by yeelding obedience to the things by them appointed and commanded If it were in it self evill disorderly and not according to the mind of Christ that the people should order and appoint things in the Church it had been simply evill for Clemens to have advised any to yeeld obedience to the things by them so appointed Where is now Ignatius his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Even those who are contending about rule and government in the Church are advised to stand to the determination of the people and to cry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is also insisted on by Blondellus who thence argues Potestatem pleâ—is circasacra Dissert 4. c. 8 â—ect 4. Ad verba haeâ— saith our Doctor prodâ—gii iâ—star est quod notandum duxit D. Blondellus potestatem plâ—bis circa sacra de quâ tandem integraâ— dissertationem eluâ—ubâ—avit artificiis quibus unque asserturus Hic inquâ—t nos monet Clemens fideles etiam de Episcopatu aut Presbyterio contendentes non ab Episâ—opi singulari 〈◊〉 〈◊〉 〈◊〉 〈◊〉
〈◊〉 nutu sed à multitudinis pâ—aeceptis pâ—pendisse But let not our Doctor bee angry nor câ—y out out so fast of Prodigies a little time will manifest that many things may not be prodigious which yet are contrary to sundry of his exceptions and apprehensions I cannot but acknowledge him to be provoked but withall I must say that I have found very commonly that reasons usher'd in by such loud clamours have in examination proved to have in examination proved to have stood in need of some such noises as might fright men from the consideration of them What is in the next Sections set up to shield the children of Episcopacy from being affrighted with this prodigy may perhaps be of more efficacy thereunto than the exclamations before mention'd He therefore proceeds Sect. 5â— Certè saith he si sâ—râ—òreâ— egerit D Blondellus de Presbyteris suis non de Episcopis nostriâ— actum plaâ—e triumphatum crit nec enim ab universo aliquâ— Presbyterorum Collegâ—o quod ille tam afflâ—ctim ardet sed à multitudinis solius arbitâ—io tum contendentes de Episcopo tum siideles omneâ— Corinthio pepeâ—disse aequè concludendum crit If any man in the world hath manifested more desperate affection towards Preâ—bytery than this Doctor hath doâ—… toward Episcopacy for my paâ—â— solus habeto But though neither Clemens nor Blondellus speak any one word about the ordering of things multitudinis solius arbitrio yet here is that said by them both as is sufficiently destructive not onely to the Episcopacie the Doctor contends for as a thing wholly inconsistent with the power and liberty â—ere granted the people but of any such Presbytery also as shall undertake the ordering and disposing of things in the Church of God without the consent and concâ—… suâ—frage of the people Such a Presbytery it seems Blâ—ndellus does not defend But yet neither the Doctor 's ouâ— cry as at a prodigy nor this retortion upon Presbytery is any answer to the testimony of Clemens nor indâ—ed is there the â—ast possible reflection upon an orderly Gospel Presbytery in any Church and over it by what Clemens here professeth to be the power of the people all appearance of any things is from the terme solius â—…ysted into the Discourse of Blondellus by the Doctor in his taâ—ing or it up to retort Clemens in the very next words secures us from any thought that all things depend à multitudinis solius arbitrio His very next words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our Doctors and Masters having stuâ—t their imaginations with the shape and lineaments of that hierarchical fabâ—ick which the craft policy subâ—â—ty avarice pride ambition of many ages succesâ—ively had formed and â—â—amed according to the pattern they saw in the Mount of the World and the governments therein upon the first hearing of a Church a sâ—â—ck of Christ walking in orderly subjection to their own Elders concuâ—â—ing with them and consenting to them in their rule and government instantly as mâ—n amazed cry out a prodâ—gâ— It is not imaginable into what ridiculous contemptible miscarriages pride prejudice and selâ—ulnesse doe oftentimes betray men otherwise of good abiliâ—iâ—s in their waies and commendable industry But Section the sixth the Doctor comes closer and gives his reason why this testimony of Clemens is not of any efficacy to the purpose in hand saith he At quâ—â— sodâ—s à fidelibus de Episcopatu ut aâ—s â—â—ntra ipsos ab Apostolis constâ—â—atos contendâ—…bus quis à populo contraprincipâ—â—â— suum â—umultus tiente quâ—s verbis ad retundendum seditionem ad plebeâ— factis argumenta ad Authoritatem populo adjudâ—â—andum principi derogandum duci posse â—xistiSavitâ— Though many words follow in the next Section yet this is all of answer that is given to this signal testimony of Clement's I know the Doctor for the most part meeâ—s not onely with favourable Readers but also partial Admirers or else certainly his exclamation would scarce pass for an invincible argument nor such Rhetorical diversions as this be esteemed solid Answers There is not by Blondellus any argument taken from the faithfuls tumultuating against the Bishops that of appointed by the Apostles which is thâ—ust in taken for the persons of those Bishops is against the expresse restimony of Clemens in this Epistle nor from the peoples seâ—…sly rebelling against their Prince nor from any word sopken to the people to represse their sedition neither was any thing of this nature urged in the least by Blondellus nor is there any colour given to such a collection from any thing in the words cited from the Epistle or the Context of them It is the advice of the Church of Rome to the persons whether already in office or aspiring thereunto about whom the contention and division was in the Church of Corinth that is insisted on It is not the words nor plea of them who were in disorder there is noâ— any reprehension given to the body of the Church the multitude or people who are supposed to tumultuate to quiet them but a direction given as was said by the Church of Rome to the persons that occasioned the difference how to behave themselves so that a timely issue might be put to the division of the Church To this end are they advised to observe the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Orders Precepts Decrees or Appointments of the multitude as from Act. 15. the body of the Church is called It is not that they should yield to their tumultuating but to yield obedience to their orderly precepts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are by him approved and had it not been lawfull for them with the Presbyters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in affairs of the Church Clemens writing this Epistle to the whole Church could not possibly have led them into a greater snare It is a sad thing to consider the pitifull entanglements and snares that some men run into who will undertake to make good what they have once engaged for let what will come against them 3. In this Section again the usage is as formerly very extraordinary First I am put under Discipline to teach me that which was antiently accounted a very high pitch propè res una but these times may be able to advance one to which is but of ordinary parts the Nil admirari to see and hear the most portentous things and to admire at nothing I must not be permitted to say of any though never so strange unreasonable a collection of Blondel's that it is instar prodigii but I am censured as angry and guilty of loud clamours out-cries exclamations noises and these designed to fright men from consideration of my reasons as after on as little cause of desperate affection to Episcopacy of forgerie or foysting in the word solius into Blondel ' s discourse and if this be not enough for my humiliation there is a reserve of ridiculous contemptible miscarriages such as it is not imaginable men should be betray'd to
12. the other p. 13. of his Apology In p 12. thus Hic nos monet fideles etiam de Episcopatu sive Presbyterio contendentes non ab Episcopi singulares 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nutu sed a multitudinis praeceptis pependisse Here Clement mindeth us that the faithfull even such as contend for the Bishoprick or office of Elder depend not on the pleasure of the Bishop the singular Bishop and who had the supreame power but on the precepts of the multitude In p. 13. thus Presbyteros nihil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 attentâsse sed propter Christum communemque piae fraternitatis aedificationem multitudinis dicto audientes fuisse That the Elders attempted not to doe any thing by way of command or empire but for Christ's sake and for the common edification of the brethren they were obedient to the command of the multitude 14. In the first of these conclusions that which is very strange is that the believers should from Clement's words be concluded 1. not to have depended on the pleasure of their Bishop 2. to have depended on the precepts of the multitude Whereas 1. there is no one syllable of their not depending on the pleasure of their Bishops but special mention of the preserving their Bishops quietly in their seats as the end which with the peace of the Church was the onely thing they had in their view And 2. they no otherwise depended on the precepts of the multitude than as for the avoyding and quieting the Sedition they should voluntarily submit themselves which is far from concluding any due power in the multitude as my bribing a Plunderer to save my life is from inferring that he hath a lawfull power over it or my telling any man in an extremity I will doe whatsoever you bid me on condition you will be quiet and let my Master alone will conclude that man to have had any power over me before I had said it or that that power shall alwaies continue to have obligation on me afterwards Or to goe no farther than the Context in Clemens than the Kings being content to dye for the removing the Plague from the People can be a precedent and obligation to all Kings and Rulers not onely to doe the like in the like case but to acknowledge themselves universally to depend upon the commands of the people 15. By this already appears how free I am from being chargeable with those things of which the Prefacer accuses me As 1. that I foist in the solius into Blondel's discourse It is an ugly word but sure I am not guilty of it For doth not Blondel say non ab Episcopi nutu sed a multitudinis praeceptis that they depended not from the Bishops pleasure but from the multitudes precepts Is not the non sed not but here perfectly all one with solius onely Where there are but two parts the Governour or Governours as Blondel would have it in every Church and the People what is done by the power of the People and not by the power of the Governours must sure be done by the power of the people alone That which can be done but three wayes by the Prefacer or by me or conjunctim by both of us together if it be done by him and not done by me is it not done by him onely What possibility is there that I should deceive my self or any man else by thus concluding 16. This Prefacer I acknowledge seemes to set it otherwise than Blondel had done and so I suppose phansies it a joynt power of the orderly Gospel Presbytery and the People But then 1. I that was speaking to Blondel was not to â—e supposed to speak to this Prefacer who differs from Blondel And 2. that which is done by the Presbytery and People joyntly how can it be said to be done not by the Presbytery or to be done by or depend from the peoples command not from the Presbytery So that certainly I was capable of a more benign censure I might have been spared the accusation of sâ—isting or forgery in this matter 17. So likewise for his second charge that I Blondel's way of arguing making him take his argument from the faithfull tumultuating against the Bishops from the peoples seditiously rebelling against their Prince from words spoken to the people to represse their sedition whereas saith he there is not any thing of this nature urged in the least by Blondel this sure will vanish presently also For as to the first two branches 't is certain I no where thus recite Blondel's arguing My words he had just before set down truly if he would have câ—nstrued them right Quis sodes à fidelibus de Episcopatu contra Episcopos centendentibus quis à populo contrae Principem suum tumultus ciente argumenta duci posse existimavit Who I pray for the asserting the authority of the people would think arguments might be brought from the faithfull contending for authority against their Bishops from a people raising sedition against their Prince that is from any thing said or done by such men at such a time This is not from the faithfuls contending or the peoples rebelling as the Prefacer was pleased to misconstrue me but from the faithfull contending i. e who contended or as the parallel to that the people rebelling or who rebelled And I pray doth not Blondel fetch his argument in this place of Clement from thâ—se and none but these Are not his very words fideles de Episcopatis contendentes a multitudinis prâ—â—â—ptis rependisse that the faithfull contending or who contended for the Bishoprick depended on the commands of the multitude and doth he not draw his argument for the peoples power from them and which was the third thing from the words that they are by Clement bid use to the people to represse their sedition From whence I beseech him is Blondel's argument drawn if not from hence when from this one speech of theirs made for them by Clement it is that this whole argument is drawn 18. 'T is true indeed Blondel should not have affirmed of those whom he calls the Contenders that they depended on the commands of the people but that Clemens bid them that they should make that offer to them that in that particular they would But I who was confuting Blondel's argument was to take it as he set it not as it ought to have been set by him and so have done nothing criminous in so doing 19. There is yet a third charge in a parenthesis that the words appointed by the Apostles taken for the persons of those Bishops is thrust in by me and is against the expresse testimony of Clemens in this Epistle But certainly this is also a groundlesse accusation For as to Blondel's words or arguing they are not by me thrust into them but used as a circumstance of some force in my arguing against him to shew that his argument taken from what was said or done by those whom he
an Episcopacy to have been received by them of old as is now contended for are exceedingly remote from the way and manner of the expressions of those things used by the Divine Writers with them also that follow'd after both before as hath been manifested and some while after the dayes of Ignatius as might be farther clearly evidenced and are thrust into the series of the discourse with such an incoherent impertinency as proclaims an interpolation being some of them also very â—idiculâ—us and so foolishly hyperbolical that they fall very little short of Blasphemies yet there are expressions in all or most of them that will abundantly manifest that he who was their Author whoever he was never dreamt of any such fabrick of Church-Order as in after Ages was insensibly received Men who are fuâ—l of their own apprehensions begotten in them by such representations of things as either their desirable presence hath exhibited to their mind or any after prejudicate presumption hath possâ—st them with are apt upon the least appearance of any likenesse unto that Church they fancie to imagine that they see the face and all the lineaments thereof when upon due examination it will easily be discovered thaâ— there is not indeed the least resemblance between what they find in and what they bring to the Auâ—hors in and of whom they make their inquiry The Papists having hatched and own'd by severall degrees that monstrous figment of Transubstantiation to instance among many in that abhomination a folly destructive to what ever is in us as being living creatures Men or Christians or whatever by sense reason or Religion we are furnished withall offering violence to us in what we hear what we see with our eyes and look upon in what our hands doe handle and our palaâ—s taste breaking in upon our understandings with vagâ—anâ— flying formes self-subsisting accidents with as many expresse contradictions on sundry accounts as the nature of things is capable of relation unto attended with more grosse Idolatry than that of the poor naked Indians who fall down and worship a piece of red cloth or of those who first adore their Gods and then correct them doe yet upon the discovery of any expressions among the Antients seeming to favour them which they now make use of quite to another end and purposâ— than they did who first ventured upon thâ—m having minds filled with their own abhominations doe presently cry out and triumph as if they had found the whole fardel of the Mass in its perfect dress and their breaden God in the midst of it It is no otherwise in the case of Episcopacie men of these later Generations from what they saw in present being and that usefulnesse of it to all their desires and interests having entertain'd though's of love to it and delight in it searching Antiquity not to instruct them in the truth but to establish their prejudicate opinion received by Tradition from their Fathers and to confute them with whom they have to doe whatever expressions they find or can hear of that fall in as to the sound of words with what is now insisted upon instantly they câ—y out viâ—imus Io-Peanâ— what a simple Generation of Presbyters and Independents have we that are ignorant of all Antiquity or doe not undersâ—… what they reâ—d and look upon Hence if we will not believe that in Ignaâ—tus's dayes there were many Parish Churches with their single Prâ—… 〈◊〉 subordination to a Diocesan Bishop either immediately or by the into posed power of a Chore-episcopus and the like and â—hose Diocâ—â—ans agâ—…n in the preciâ—cts of Provinces laid in a due subjection to their Metropâ—â—itans who took care of them as they of their Parish Priests every Individual Church having no Officer but a Presbyter every Diocesan Church having no Presbyter but a Bishop and every Metropolitan Church having â—…her Presbyter nor Bishop properly related unto it as such but an Archbishop we are worse than Infidels Truly I cannot but wonder whether it doth not someâ—imes â—nter into these mens thoughts to apprehend now â—…prible they are in their proofs for the fathering of such an Ecclesiastical distribution of Governors and Government as undeniably iâ— quâ—d after the civil divisions and constructions of the times and places wherein it was introduced upon thâ—se holy persons whose souls never oâ—ce entred into the secrets thereof Thus fares it with our Doctor and his Ignatius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I shall oâ—elâ— crave leave to saâ— to him a Augustulus of Quintilius Varus upon the losse of the Legions in Germany under his command Quintui Vare redde â—…giâ—res Domine Doctor redde Ecclesias Give us the Churches of Christ such as they were in the dayes of the Apostles and down to Ignatius though before that time if Hegisippus may be believed somewhat dâ—…ureâ— and our contest about Church-Officers and Government will be never at an end than pâ—â—h â—â—s you will readily imagine Give us a Church all whose membeâ—s are holy called sanctified justâ—fied â—â—ving stones Temples for the Holy Ghost Saints Believers united to Christ the 〈◊〉 by the Spiâ—it that is given to them and dwelleth in them a Church whose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that doth nothing by its membeâ—s apâ—… that appertains to Church â—â—de but when it is gathered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Church that being so gathered together in one place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acting in Church things in iâ—s whole body under the 〈◊〉 and residence of its Officers a Church walking in oâ—â—er and not as some who 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of whom saith Ignatius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as calling the Bishops to the Assemblies yet doe all things without him the manner of some in our â—ayes 〈◊〉 supposeth not to â—eep thâ— Assemblies according to the command of Christ give us I â—â—y â—uch a Church and let us come to them when they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as the Churches in the dayes of Ignatius appeare to have been and are so rendred in the Quotations taken from his Epistles by the learned Doctor for the confirmation of Episcopacie and as I said before the contest of this present digression will quickly draw to an issue 3. The first thing here assumed is the evidence of some ill favoured tampering with Ignaetius's Epistles deduced from the difference between them and Clement ' s in their expression about Church-Order and Officers But indeed if there were any such thing I hope it will not be imputed to me who have been as carefull as is possible to get an emendate copie of these Epistles and having first contented my self with that which had past Vedelius's tryal at Geneva which one might hope would burn up all the stubble which could be gotten in there toward the founding of Episcopacie I have since fallen upon Copies much more purified than that clensed from almost all the drosse every passage which this Prefacer hath thought fit to accuse
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
member of the Church doe ought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that belongs to the Church without the Bishop But if the meaning of the demand be either that the Bishop with his Presbyters who are indeed members of the Church shall doe nothing without the concurrent consent of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or people which was the thing he contended for out of Clemens this I am able to assume will never be inferr'd from that place or out of these Epistles and for any other inference he will draw from hence in order to the no other Church but a single particular Congregation which we find in his hypothesis this I shall speak to in answer to his last demand where he recurres to this place again 23. Fourthly he demands a Church that being so gathered together in one place doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acting in Church things in its whole body under the rule presidence of its officers Here if acting in its whole body denote any power againe of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or whole body of the people or any more than their regular obedience to the lawfull commands of the Bishop over them I shall be able to demonstrate that the words of Ignatius sound nothing toward it They are in the Epistle to the Magnesians and are a plaine exhortation to unity and concord and that to be evidenced in their actions and the rule of that obedience to their Bishop presiding saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the place of God as the Presbyters in the place of the College of Apostles and the Deacons intrusted with the Ministerie of Jesus Christ from whence he concludes with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 paying reverence to one another i. e. according to the meaning of that phrase in S. Peter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 5. 5. to the Bishop c. their superiors and besides mutual love and care of avoiding divisions to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. being united to the Bishop and thâ—se that are set over them for a patterne and doctrine of incorruption or Orthoâ—oxe Religion in opposition to the infections and corruptions of the Gnostick Heresies And then what analogie beares this with the hypothesis of the Prefacer what unkinde aspect hath it on the Prelatist's pretensions 24. Fifthly he demands a Church walking in order and not as some who 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he renders such as calling the Bishop to the Assemblies yet doe all things without him Here it was a little news to me to see a piece of Greek Englished This being I thinke the first time that the Prefacer hath done so I shall not attempt to guesse at the reason of it But indeed it was much more so to finde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendred calling the Bishop to the Assemblies Doth he meane that the people had the â—ower of calling Assemblies or calling the Bishop to them I shall not againe detaine the Reader with my conjectures of his sense This I am sure of 1. that there is no mention of Assemblies but that those words to the Assemblies are perfectly interpolated by the Prefacer 2. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is no more than they call him Bishop allow him the name or title but as he addes doe all without him subject not their actions to his directions or command as in the words immediately precedent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being onely called Christians and being truly such are set as extreamely contrary or as in the same Ep. ad Magnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 calling Jesus Christ is opposed to true Christâ—â—ity and sure doth not signifie calling Jesus Christ to their assemblies and then of them that doe thus Ignatius may be allowed to adde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they dâ—e not assemble validity according to the command all actionr of such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having no kinde of validity in them and by so adding he passes no sentence upon the Prelatist unlesse he be onely nominally such plead for Bishops and disobey them 25. Lastly saith he give us such a Church and let us câ—me to them when they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. all in the same place assembled together in prayer such as â—he Churches in the dayes of Ignatius appeare to have been and are so rendred in the quotations taken from his Epistles by the Doctor for the confirmation of Episcopacie To this I answer 1. that if the Church he would have be set down by me as he desires in the quotations from Ignatius then I needed not have been called to for the giving him his Churches back againe I had it seems either never detained them or else rendered them already Secondly for this last passage the most that I have quoted toward it is from the Epistle to the Magnesians And the whole passage lyes thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be ye united to the Bishop and strait 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As the Lord therefore being in union with did nothing without his Father neither by himselfe nor by his Apostles so neither doe ye any thing without the Bishop and his Preâ—byters nor attempt to account any thing reasonable which appears so to you privately but in the same place let there be one prayer one supplication one mind one hope in love and joy unblameable 26. This whole plaee I did not conceive what it imported save onely perfect agreement and submission to the judgement of their superiors in opposition to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that entertain'd private doctrins which were not left in the Church by the Apostles together with all mutual unity charity conjunction in prayer of all sorts for supply of wants pardon of sins in the same hâ—pe and joy But I now suppose that the thing here designed to be inferred from this in the close as from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 toward the beginning of his demands is the establishment of his grand hypothesis foremention'd the nâ—…institution of any Church Officer whatever relating to more Churches in his Office or any other Church than a single particular congregation And this it seems he was so willing to have competently testified here that one and the same testimonie a little disâ—uised is 〈◊〉 to appear twice to the same purpose and so becomes a double witness a military trick which officers sometimes use when their companies are not fuâ—… to muster the same souldier twice under several names And so we see that which truly I have attended for all this while and could not really think it designed by him til this repetition of the testimony shewâ—d me that special weight was layd on it that this one place of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is again inserted to help the inference must conclude the â—…institution of any Church Officer relating to any but a single particular congregation The reasonablenesse of which will be judged by any
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 NuÌ„ 1. FRom the mention of my observation he goes on to examine the use which I made of it 2. For the present saith he let us see what use our Doctor makes of this observation Sect. 3 saies he Juâ—aeâ— and the rest of the places where Churches are mention'd are the names of Provinces 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quatenuus â—ae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contradistinguuntur But if the Doctor takes these words in an Ecclesiastical sense he begs that which will upon such unworthy termes never be granted him If no more be intended but that Judâ—â— Galaâ—â—a and he like names of Counâ—…s were Provinces wherein were many Churches Smyrna Ephesus of Towns and Cities wherein there was but owe wâ— gâ—â—nt hâ—m And how much that 〈◊〉 is to his advantage hath been intimated And this seems to be his 〈◊〉 by his following words Proâ—…rum inquam in quibus â—…mae civâ—tateâ— singuâ—… singularum Ecclesiarum sede◠〈…〉 â—…que Ecclesiae in plurali istius sive istius Provinciâ—… well what then â—um tamen unaquaeque civitas cum territoriâ— sibi a juâ—ct◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab Episcopo suo administrata singularis Ecclesia dicenda sit Idâ—â—que quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 factum dicitur Acts 14 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jubetur Tit. 1. 5. thaâ— in every City there was a singular Church in those Provinces I speake of those where any number were converted to the Faith I gâ—â—nâ— for the annexed terriâ—…es leâ— the Doctor take care Theâ—â— bring one Church at Corâ—â—h and another at Cenchrea So that evâ—ry single city had its owne single Church with its Bishop in it as at â—…ppi The passage mentioned by the Doctor concâ—rning the Epistle of Dionysius to the Church of Goâ—â—yna in Crete is very little to his purpose Neither doth he call Phâ—lâ—p the Bishop of that Church the Bishop of all the other Churches in Crete as the Doctor intimates but the Bishop of them to whom especially and eminently he wrote 3. It being here as he saith uncertaine to him what I meane when I say Judaea Syria and the like are Provinces as they are contra-distinguished from those which were no more than Dioceses in our moâ—erne use of the word though I thought I had spoken intelligibly enough before yet I am most ready farther to explaine my selfe That I meane Province in an Ecclesiastick sense the severall Churches of severall Cities with their territories adjoyning to them altogether making up one Provincial Church so styled as meeting occasionally or at set times at the Metropolis in an Assembly ordinarily called Provincial in which the Bishop of the Metropolis praesideth as James at Jerusalem with the Bishops of all Judâ—a joyning with him as I conceive the modell set downe both Acts 15. and Rev. 4. 4. by way of visional representation 4. These several Churches considered by themselves are each the Church in or of such a City and so each mentioned in the singular number but being considered all together though the dâ—… wherein they all agree be in the singular also Juâ—… Syria c. and accordingly we have in Ignatius the Church of Syria both Church and Syria in the singular number which as comprehensive of all the severals in it I call a Province as men have generally done before me yet the severals so comprehended are oft mentioned in the plural the Churches of Judaea c. This is the observation and being as 〈◊〉 thought evidenced by the instances there made I did not thinke it could want farther proofe or be lyable to be censured as that fallacie of begging the question on such termes as â—…e is pleased to thinke unworthy 5. At the present all that I had there to say in the * Dissertations being onely this the rendring some reason of that differeâ—… of style in Scripture sometimes the Churches in the plurâ—… sometimes in the singular and that reason being visible because Judea had many Churches in it as many Cities and Câ—…rea c. was but one Church of one City and the territory though perhaps many places of Ecclesiastick assemblies in that â—…uit this cannot be a begging of more than is made evident All that I am by him warned tâ—… take farther care of is the territory what cause he had to cry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the mention of it I shall not enquire which I shall be mindefull to doe when it is in any danger or need of my care which as yet it is not being no way assaulted by him and therefore â—ere is at present no place of my farther sollicitude 6. What he is pleased to interpose of Philippi its being a single City with its Bishop in it he cannot but know is as to me a meer begging of the question which just then he had accused in me some paines being taken in that Dissertation cap. 10. to shew that those plural Bishops were not the Bishops of that one City of Philippi To which having never offered the least word of answer the contrary should not thus have been taken for granted by him 7. One thing he addes in the close which was a little unexpected that the passage concerning the Epistle of Dionysiâ—s to the Church at Gortyna in Crete is very little to my purpose and that neither doth he call the Bishop of that Church the Bishop of all the other Churches in Crâ—… What truth there is in this suggestion will soon be dâ—…d 8. And first these are the words oâ— that Eâ—… oâ— the 〈…〉 of it in Eâ—… l. 4. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diâ—…us Bishop of Corinth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this he should not have rendred to the Church of Gortyna but to the Church adjacent or lying about Gortyâ—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 together with the rest of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word common to Dioceses and Provinces in Crete The controversie I perceive here is not concerning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what that signifiâ—â— but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rest how â—arre that extends whether to all or to some to whom he especially and eminently wrote and so I shall not need insist on it else it were easie to shew that signifying originally adâ—acence of habitation it belongs indifferently whether to a greater or lesse circuit a Parish which word comes from thence or adjacence of houses a Diocess or adjacence of Parishes to a City a Province or adjacence of Cities with their territories to a Metropolis or chief City And which of these it signifies at any time the Context must define 9. So the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must here be the whole Province relating to Goâ—tyna the Metropolis of â—rete and then the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 can be no other but the rest of the Provinces if there were more than one or else the Dioceses as we now style them which were in râ—te And then certainly the adding of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the
rest to the mention of that which Gortyna was the Metropolis must conclude him to comprehend all the other beside that which were in Crete and Philip which is there said to be Bishop 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of them in the plural not onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of that about Gortyna must needs be concluded Bishop of them all which he could not be any other way then as he was Bishop of the Metropolis to which those other related And then what could be more to my purpose than this I confesse I know not Against this there is no word of reason offered onely 't is said that it is not to my purpose and so I have nothing to which I can make reply in this matter Sect. 4. The Original of Metropolitical Churches Accommodation of the Ecclesiastick to the Civil distributions The Bishop of Romes greatnesse Num. 1. THe next thing he is pleased to examine he calls I shall not debate how fitly my application of the forementioned observation and from thence he expects some great advantage 2. Sect. 4. saith he Application is made of the forementioned observation Sect. 2. and the Interpretation given of it Sect. 3. in these words His sic positis illud statim seqâ—â—tur ut in Imperii cognitione in provinciâ— qual bâ—â— cum plure Urbes â—int una tamen primaria principalis câ—nsenda â—rat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ideo dicta cui itidem inferiores reliquae civitates subjiciebantur â—t â—â—vitat bus regiones fic inter Ecclesias Cathedras Episcopales unam semper primariam Metropoliticam fuisse In this Section the Doctor hath most ingenuously and truly given us the â—ise and occasion of his Diocesan and Metropolitical Praelates from the aimes of men to accommodate Ecclesiastical or Church-affaires to the state and condition of the civill government and distributions of Provinces Metropolitan Cities and chiefe Townes within the severall dependencies the neighbouring villages being cast in as things of no great esteem to the lot of the next considerable Towne and seat of Judicature did the Hierarchy which he so sedulously contendeth for arise what advantage were affâ—rded to the worke by the paucity of believers in the Villages and lesse Townes from which at length the whole body of Heaâ—henish Idolaters were denominated Pagans the first planting of Churches in the greater Cities the eminence of the Officers of the first Churches in those Cities the weaknesse of many rurall Bishops the multiplying and growing in numbers and persons of gifts abilities and considerable fortunes and employments in this world in the Metropolitan Cities with their fame thereby the tradition of the abode of some one or other of the Apostles in such Cities and Churches with the eminent Accommodation at the administration of civill Jurisdiction and other affaires which appeared in that subordination and dependency whereunto the Provinces chiefe Cities and territories in the Roman Empire were cast with which opportunities Satan got by these meanes to introduce their wayes state pompe words phrases termes of honour of the world into the Churches insensibly getting ground upon them and prevailing to their decâ—ension from the naked simplicity and purity wherein they were first planted some other occasion may give advantage for us to manifest for the present it may suffice that it is granted that the Magnifick Hierarchy of the Church arose from the accommodation of its state and condition of the Roman Empire and Provinces And this in the instances of alterâ—ages that might be pâ—oduced will easily be made yet faâ—ther evident in those shamefull or indeed rather shamelesse contâ—…s which fell out among the Bishops of the third Centuâ—ie and downward about precedency titles of Honour exâ—â—nt of Jurisdiction Ecclesiastical subjection to or exemption from one another the considerablenesse of their Cities in the civill state of the Roman Empire where they did reside was still the mâ—st prevalent and cogent argument in their brawles the most notable brush that in all Antiquity we finde given to the great Leviathan of Rome who sported himselfe in those gatherings together of the wâ—ters of people and multitudes and Nations and Tongues or the generall Councels as they are called was from an a gument taken from theseat of the Empire being â—ixt at Conâ—lantinople making it become new Rome so that the Bishop of the Church there was to injoy equall priviledge with him whose lot was â—allen in the old imperiall City 3. The briefe summe of what he there quotes in Latine is this that as in the civil account the chiefe City where there are many in a Province is the Metroâ—olis to which the inferiour Cities are subjected and relate to it as the adjacent region to the City so the chiefe Church in a Province was by the Apostles designed which I hope is farre enough from Satans introducing it to be a Metropolitical Church on which the inferior Churches and their Bishops depended and observed concord and unitie with it This the Prefacer looks on as a speciall discovery and having threatned what some other occasion may give advantage to manifest he is not pleased to make any the least objection against it at this time or to indeavour to prove that it was not thus but is very well satisfied that it is granted that the Magnifick as he will style it Hierarchie of the Church arose from this accommodation of the Ecclesiastick to the civil formes of distributions 4. This indeed as far as concernes every nationall Church which by this meanes is best disposed for order and unity within it selfe is by me willingly and profestly granted and if the reasonablenesse that it should doe so doe not competently vindicate it yet supposing as the discourse there doth that the Apostles themselves did generally so designe it in every region I hope there will lye no charge against it And if farther then so the observing of it proved usefull as he saith it did to the reducing the Bishop of Rome to some moderate termes equalling another Bishop to him when the Empire was removed to another seate I know not still why this should be such a disobligation to the Prefacer who will hardly be able to give any more moderate or lesse Popish account of the immense greatnesse which that Bishop by prescription of some number of years did challenge than this of the Imperial seat having been fixt at Rome and these privileges accruing to him by that meanes not by any investiture from Christ by succession to Saint Peter as they plead nor by appointment of the Apostles in their first plantations which now we speak of 5. I have elsewhere spoken on this subject in the tract of Schisme in the latter part of Chap. 3. and to the London Ministers cap. 1. sect 16. and there briefly shewed the reasonablenesse of it And here being yet nothing but promises of objections against it it may suffice that I deferre the answering them till they be produced Sect. 5. The
To the Church of God dwelling in Syria which is in Aâ—tioch now if thiâ— be so I shall confesse it is possible we may bâ— in more errors than one and that we much wâ—nt the learned Doctors assistance for oâ—r information the words themselves as they are used by the worshipâ—ull writer of that Epistle will scaâ—ce furnish us with this learned and raâ—e notion they are at length 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foâ— so he â—iâ—st opens his mouth with a lye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wâ—at is here more expressed than that thâ— lâ—tter passage is â—estâ—â—ctâ—ve of what went beâ—ore was spoken of its â—esidence iâ— Syâ—iâ— wiâ—â— reference to the name of Christian fiâ—st given to the Dâ—sciples in thâ—… place I know not and therefore it is most certaine that the Apostles in stâ—…uted Metrâ—politan Archbishops 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. The large transcripts of the Latine sections being the foundation of his whole insuing discourses it is a litle necessary they should be made intelligible to all to whom the confutation of them is addrest This I shall be content to doe foâ— him and the plaine English is this 4. According to the image of the civil government among the Jewes and the like againe in their Temple foremention'd the Apostles appeare to have disposed of Churches every where and in all their plantations to have constituted a subordination and dependance of the Churches in the inferâ—…r Cities to those in the Chief or Metropoles An example of thâ—â— we have in the story of the Acts concerning Syria and Ciâ—â—cia and the severall Cities thereof in relation to Aâ—tioch tâ—â— Metropolis For when the question Act. 15. 2. was referred and brought to Jerusalem from the Church peculiarly of Antioch â—ap 14. 26. and 15 3. and the decree of the Councel returned to them by whom the question was proposed i. e. to the Church of Antioch ver 22. yet in the Epistle in which that decree was contained we finde the brethren through Syria and Cilâ—cia i. e. all the Christians of that Province to be expressâ—d and joyned with those of Antioch ver 23. And after when that Decretal Epistle was delivered to the Church of Antiâ—ch ver 30. Paul and Sylas went over Syria and Cilicia ver 41 42. and as they went they delivered to every City the Decrees of the Councel c. 16. 4. which is an evidence that the Churches of those Cities related either immediately to Antioch or as Antioch it self did to Jerusalem and were in subordination to it as to the principal Metropolis of so wide a Provincâ— according to that of Philo that Ierusalem was in his time the Metropolis not of Judea alone but of many other regions in respect of the Colonies which is sent out of the Jewes that dwelt in theâ—… naming Syria Cilicia divers others 5. What is here said may be divided into two branches one concerning the Cities of Syria as relating to Antioch the other concerning Antioch it selfe and other Cities relating to Jerusalem The latter is mentioned incidentally the former is it which was proposed for the example to testifie the Apostles distributions and the plaine story of the Acts seemed to me to manifest it fully that the Churches of the inferior Cities of Syria c. related to Antioch as to the Metropolis And the matter also being farther cleare by all Ecclesiastick writers which make Antioch the Metropolis of Syria I gave a tast thereof out of Ignatius's Epistle to the Romanes who being the known Bishop of Antioch setled there by the Apostles calls himself Pastor as elsewhere Bishop of the Church in Syria And so the Antient writer of the Epistle to the Antiochians under Ignatius's name but none of those which we receive from Polycarps collection hath these words in his inscription 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Church of God which is at Antioch lying together in Syria making Syria to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Province of which Antioch was the Metropolis 6. The same is after manifested of other chief Citâ—es Rome Alexandria Gortyna in Crete and the seven Churches of Asia and the plain words of the three Councels forementioned which devolve the whole businesse oâ— the rights of Metropoles to their first plantations And of all these there is not one word replyed save onely what concernes Rome and Alexandria To those two we shall come in the next Section But in this I am to consider what he hath to object to the severaâ— proofes concerning the Church of Antioch being as I conceive it manifest a Metropoliticall Church in the Apostles times 7. And first it seems I must define what I meane by this dependence and subordination of inferiour Churches to their Metropolis And I shall doe it in my owne words not in his for they are very obscure 1. I meane by inferiour Churches the severall Churches in the severall lesser Cities with the region adjoyning administred and governed each of them by the Bishop of each such lesser City-Church and his officers under him 2. By the Metropolis I meane the Church of the chiefe City of that Region or Province and such say I was the Church of Antioch in respect of Syria 3. By the subordination and dependence of the inferiour to the Metropolis I meane not any inferiority of order and dignity nor a dependence onely as to counsel and advice and mutual Communion but an inferiority of powâ—r in many things which the Apostles left not to the Bishops of the inferiour Cities but reserved to the Metropolitanes To this purpose the 34th Apostolick Canon is cleare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Bishops of every Nation must know their Primate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Zonaras and account him as the head of them and the powers that thus belong to him are knowne in the antient Councels by the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 privileges and praeeminencieâ— which are proper to such and for which even immemorial and Apostolical tradition and custome is vouched by them Such as receiving accusations against and appeales from inferiour Bishops ordeining of them as Tituâ— is appointed to doe through Crete and as the sixth Canon of Nice saith that he that is made Bishop without the Metropolitan shall not be deemed a Bishop For this I againe referre the Reader to the Discourse of Schismâ— pag. 60. c. and there to that ninth Canon of the Councel of Anâ—ioch the same in effect with the 34th Apostolical â—anon forementioned where the Bishops of inferiour Cities are interdicted doing without the Metropolitan any thing which is there styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. as is there explain'd where in more Churches than one are concerned equally The Bishops power extending to the administration of affaires in his owne Diocesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whatsoever belongs to his Diocesse say both those Canons but things of a more forraigne nature which belong not to the particular Bishop ratione officii 〈◊〉 〈◊〉 〈◊〉 〈◊〉
this controversie to a determination at Jerusalem so that he hath no need of this as he will style it Metropolitical figment to informe him in it I confesse I cannot reach him in it for all that that verse informes us is that upon occasion of that dispute between Paul and Barnabas on the one side and the Iudaizers that came from Iudaea on the other side the Church determined to send up to Ierusalem about this Question This onely informes us of the occasion of referring the question whereon there was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no small dispute such as it seems they could not so convincingly decide within themselves but this renders no account why they sent and referr'd it to Ierusalem peculiarly and not to any other Church unlesse we here suppose as I do that Ierusalem was lookt upon as their Mother Church 23. What reason it is which the Prefacer findes in that second verse or by what medium it comes to have the force of a reason he is not here pleased to communicate but onely saith the Holy Ghost hath there acquainted us with the reason But in the next page he is more liberall gives us the reasons of their sending to Ierusalem partly because of the authority of the Apostles which were there in all the Churches wherein those who contended with Paul would be compellâ—d to acquiesce partly because those Iudaizing Teachers pretended the commission of the Apostles for their doctrine 24. As for the first of these I suppose that taken alone cannot be the reason because there being but two Apostles there at that time Peter and Iohn 1. there might be so many in some other City 2. Paul and Barnabas being before this separated by Gods command to the Apostolick Office were in this respect of equal authority with them and so in this sence the words of St. Paul have truth in relation to them Gal. 2. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they added nothing to me 3. The reference is made Act. 15. 2. not to the Apostles alone but to the Apostles and Elders i. e. the whole Council at Ierusalem at this time 4. The cause of the reference was not onely the contention of those who came out of Iudaea but the Antiochian Christians being taught i. e. seduced by them c. 15. 1. and accordingly the Decree respected them peculiarly And so this first reason is of no force 25. For the second 't is true indeed and 't is affirm'd ver 1. that certaine men which came down from Jerusalem taught the brethren and said except ye be circumcised ye cannot be saved and that may seem to be set down as the reason of their making this reference to Ierusalem because the men came from Iudaea which made it fit to inquire whether the Apostles and Council there were of these mens opinions But then even this will very little advance his or prejudice our pretensions For this goes upon a ground which will be usefull not disadvantageous to me viz. that if these certain men which came from Iudaea had been truly sent or commissionated by the Church of Ierusalem then this would have been of some force at Antioch which it could not be if Antioch were perfectly Independent from Ierusalem and accordingly in the Epistle from the Council ver 24. we have these words For as much as we have heard that certain which went out from us have troubled you c. to whom we gave no such commandment or commission so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 literally signifies It seemed good unto us c. 26. Where it is apparent that any such former commission being disclaim'd now they send their expresse decree not their bare counsel or advice or assistance which the Prefacer would allow but I say a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a conciliarie dogmatical definition by which as it appears by the consequents all were deemed to be obliged which were within the circuit of which Ierusalem in the Iewish account was the Metropolis And so still this reason if any such be discernable Act. 15. 2. confirmes my assertion instead of invalidating it 27. That which next follows in the Prefacer as the summe of my argument is very farre from being what he saith it is either my argument or the summe of it My argument it is not being quite a distant thing a recapitulation of the whole story of St. Paul from his conversion to his coming this time to Jerusalem from Antioch whereas I collected nothing from any part of the whole story but onely from this particular the reference from Antioch to Jerusalem And then what is so much larger than the particulars diffusively taken is sure very unlikely to be the summe of them And yet 't is a little strange that that which is so over large a recitation should choose to omit the one thing whereon the whole force of my argument lyes i. e either the reference made to Jerusalem from Antioch to inferre the dependence and subordination of Antioch to Jerusalem or the style of the Epistle from the Council taking in Syria and Cilicia as well as Antioch when the reference had been made and the Messengersâ—ent â—ent from Antioch peculiarly 28. And when he saith that for the appeasing of the difference it was determined that the case should be resolved by the Apostles that sure is unduly suggested for c. 15. 2. the reference is not made either to the Apostles indefinitely wheresoever they were or to the Apostles that were at Jerusalem at that time and to none but such but in expresse words to Jerusalem to the Apostles and Elders comprehending under the word Apostles James the Bishop of Jerusalem which was none of the twelve and yet pronounceth the decree 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I judge or my sentence is v. 19. and by the word Elders as I suppose all the Bishops of Iudaea sitting in Councel with him And so still this is to the Church of Ierusalem as the Metropolis of Iudaea and in an eminent manner of Syria also and not onely to the Apostles alone or peculiarly to be resolved by them 29. The Prefacer here in his haste saith that Paul goes with the decrees to the Churches in Pamphylia Pisidia and by name Iconium citing c. 16. 1 2 3 4. and all the Churches which he had gathered through Asia Whereas 1. there is no mention of Pisidia or Pamphylia in those verses nor since c. 14. 24. for what is said of Mark 's departing from them from Pamphylia c. 15. 38. belongs to the former story nor of any City but of Derbe and Lystra which are known to be in Lycaonia Secondly That there is no mention of their passing through Iconium nor of the very name of the City but once incidentally that Timothy was well reported of by the brethren that were at Iconium ver 2. Thirdly That for Asia the Text saith expresly ver 6. that they were forbidden of the Holy Ghost to preach the word in Asia and that therefore when they
had gone through Phrygia and Galatia they came to Mysia c. So that he could not well have multiplyed more mistakes in so few words and all to make up his hypothesis that the Decree of Ierusalem had no more reference to Antioch and the regions whereof that was the Metropolis than to all those other Churches which yet if it be extended no farther than to Asia it selfe will by Philo's words be interpretable of the Province subordinate to Ierusalem 30. What remains to this head is made up of contumelie and reproach of my audaciousnesse with reflexion onely upon a supposition of mine that after this time the Churches were small and thinne and few in number and so that of Philippi was seven yeares after this which is designed as a prejudice to my hypothesis concerning Metropolitan Churches so early But to the former of these the reproaches I have nothing to return but my thankes to the latter I have answered formerly that the smallnesse of the number of Christians nothing hinders the dependence of one Church upon another See Vindic. to Lond. Minist chap. 1. sect 16. numb 14. And so much for the evidence out of the Acts. 31. Next he comes to my proof out of Ignatius who say I being Bishop of Antioch doth yet in the Epistle to the Romans call himself Pastor of the Church of Syria The words wherein he so styles himselfe he sets down in the Greek and instead of translating them as they should be translated Remember in your prayers the Church of Syria which in stead of me hath Christ for their Pastor viz. now that he was carryed from them to his Martyrdome he takes advantage of the Readers unskilfulnesse in that language and formes my proof into a ridiculous argument Because he recommends to them that particular Church in Syria which by his imprisonment was deprived of its Pastor therefore without doubt he was a Metropolitical Bishop and then is very pleasant with his Tityre tâ—… patâ—… 32. But would not a little sadnesse and justice have done better and then it had been most cleare that Ignatius his saying that Christ was now their Pastor instead of him must necessarily imply that he was formerly their Pastor and whose Pastor was hee expresly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Pastor of the Church in Syria where it is evident that the whole Church in Syria not that particular Church onely of Antioch is by him supposed to be under his Pastorall care the same thing being before in the same Epistle exprest in words no way lyable to misunderstanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God hath vouchsafed or dignified the Bishop of Syria calling himself Bishop of Syria and so not of Antioch onely This hath been formerly cleared against all exception and need not be here farther repeated 33. There remains the testimony of the Author of the Epistle to the Antiochians which I vouched not as the genuine writing of Ignatius but onely as an antient Writer according to the genuine in this matter Hence I am cryed out on as forsaken of all faire and honest means and like Saul trying the Witch of Endor c. But this is but ordinary style a flourish of his Rhetorick and need not stay us to consider it that which follows is more to the purpose that I make this counterfeit speak as if Syria were in Antioch not Antioch in Syria and here askes What other sense can be made of the words as by me transcribed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Church of God dwelling in Syria which is in Antioch and then triumphs in this discovery 34. But certainly the Witch was not so contrary to a wise woman the counterfeit author so perfect a changeling as here he is set out to be Certainly the Greek as transcribed by me lyes thus in the construction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Church of God which is at Antioch with this farther denomination added to it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adjacent or lying together in Syria or allowing them the same position in English which they have in Greek To the Church of God lying together in Syria the Church or that which is at Antioch but taking all the words together of which I there onely gave the abstract to the Church pitied by God chosen by Christ lying together in Syria which first received the sirname of Christian the Church which is at Antioch And so he may discerne it possible to make sense of these words a very little skill in that language being sufficient to enable one to joyne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the not very remote as well as with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the immediate Antecedent And so this leaves it clear as the day 1. That Antioch was believed by that Author to be in Syria not Syria in Antioch and 2. That Syria was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Province belonging to Antioch the Metropolis and that is a proof as far as his authoritie will bear that the Apostles instituted Metropolitans and so of the very thing in earnest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was to be demonstrated 35. And if this authority were not so great as the former of the true Ignatius had been yet first he was an antient Writer and so acknowledged and secondly one that imitated antient style and calls himself Ignatius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the known title of Ignatius by which he was condemn'd by Trajane and so though he feign'd a person yet did it decently and so testifies his opinion that this was the style of Ignatius's dayes or else would not have discovered himself by using it Thirdly his testimony added to Ignatius's and in concord with it will not certainly take off the forâ—e from Ignatius's And fourthly if this be finally reprobated there be several more behind of Scripture and the Antients concerning Gortyna in Crete and seven Metropolitical Churches in Asia and a reference to the Archbishop of Armagh's discourse on that subject and passages collected out of the Canons of the Antient Vniversal Church and no one word offer'd to be replyed to all this which makes it very impertinent to goe about farther to confirme this assertion which else I might doe and for brevities sake referre the Reader to Frigevillaeus Gautius Par. 1. c. 4. the subject of which Chapter is Primates esse jure Divino That Primates are by Divine right Sect. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Casaubon's Censure of that phrase Numb 1. NExt he comes to examine Sect. 11. and that one small testimony from the inscription of Ignatius's Epistle to the Romans Before I proceed to which I shall confesse to the Prefacer that he hath mâ—st an opportunitie of great rejoycing For the truth is in the end of sect 10. there lay a passage wherein though I affirm'd not but onely past my conjecture crediderim c. yet I now by a last reading over of Ignatius's Epistles discern my self to have mistakenâ— For in
the Epistle to the Magnesians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Ephesians from Smyrna are not as I conceived it possible the Smyrnaeans called Ephesians because Ephesus was the prime Metropolis but the Ephesians which together with some of the Church of Smyrna were sent with him from Smyrna such as Burrhus mention'd in the Epistle to the Smyrnaeans who appeares to be a Deacon of the Church of Ephesus in the Epistle to them and yet is said to be sent with him by the Smyrnaeans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with other of the Ephesians also This I desire the Reader now to correct in the Dissertations by blotting out that last part of Sect. 10. which concerns that matter 2. I come now to his view of the Testimony from the Epistle to the Romanes and it is set downe in these words 3. But to make all suâ—e thâ— lâ—…ctor will noâ— so give â—ver but Sect. 11. hee addes that â—he Epigraph of the Epistle to the Romans gâ—ants him the whole case â—hat is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex qua saith he Eâ—â—lisiae Romanae ejusque Episcopo suoâ—… Eâ—…iis omnibuâ— in urâ—…riâ— regione aut pâ—oviâ—câ—â Romaâ— a contâ—ntiâ— pâ—aefeâ—… compâ—…e vide â—uâ— Although I havâ— spent some time in the consideration of mens conjectures oâ— those subâ— bicarian Churches that as is pâ—…nded 〈◊〉 here pointed to and the rise of the Bishop of Romes juâ—â—sdiction â—ver those Churches in a correspondencie to the civill Government of the Prefect oâ— the City yet sâ— great a Câ—itick in the Greek â—ongue as Casaâ—â—oâ— Exâ—…c â—6 ad Ann. 150. having professed that expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to â—e barbarous and uâ—inteâ—…gâ—… I shall not coâ—… about it For the presidency me â—…ioned of the Church iâ— or at Rome that it was a presidency of juâ—isdiction and not onely in eminence of Fâ—…h and Holynesse that is in ended â—he Doctor thinks it not incumbent on him to prove Those with whom he hath to â—o are of another mind altâ—ough by this time some a teraâ—… mign be attempted yea â—here was as elâ—where shall be shewed And so much foâ— Ignatiusâ—is â—is Archieâ—…e 4. This Testimony it seemes must be throwne off upon the one score of Casaubon's Censure that the expression was barbâ—rous and unintelligible I must therfore examine his words which I find Exerc. 16. sect 150. though not ad Ann. 150. that whole book of Exercitations against Baronius extending no farther than the Life of Christ 5. Casaâ—bon's words are these speaking of Bellarmine's collection of the Roman domination from thence Rogandi sunt ut barbaram locutionem prius nobis explicent quam ullum ex iis verbis argumentum ducant quae ne ipsi quidem intelligant They that endeavour to draw these words to this purpose are to be intreated first to explain to u a barbarous expression before they draw any argument from those words which they themselves dâ—e not indeed understand Here it 〈◊〉 true thâ—t Casaubâ—n saith of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it is barbara locutio but for the unâ—… which the Prefacer addes and which seems to be exprâ—…n these words also it is possible it may be a mistakâ— Isaâ—c Casaubone conceived himself to have observed by many indications that Cardinal Bellarmine understood no Greek he calls him a little before hominem Graecarum literarum prorsus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man utterly unskill'd in the Greek learning adding that all his works especially that which hee last wrote demonstrate it And why may not the ne ipsi quidem intelligunt be thus meant by him that Bellarmine was very unsit to make collections out of a Greâ—… which 't was certain he did not understand 〈…〉 I am sure he had before said of him expresly concerning the writings of Dionysius Areopagita Est quidem ridicula plane res It is a very ridiculous thing for one that hath nâ— Greek to â—ffer to judâ—e of a Greek Author Which being granted of that Cardinal I should yet well have hoped that the Prefacer who hath so much Greek in this Preface and very little of it translated might himselfe have been able to understand such plaine words for of the words it is that Casaubone speaks not of the full importance of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which presides in the place of the Region of the Romans 6. But then secondly there will be little reason to doubt what the full sense also of these words is For without disputing what Casaubone saith that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not proper oâ— vulgar style but in some respect barbarous I shall yet suppose it put by Ignatius being joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 presidence for the Latine sedes seat or see which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 place will without any forcing signifie as when the Gallican Church in their Epistle to Eleutherius saith of Iraeneus Archbishop of Lyons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If we knew that place would purchase righteousnesse to any the meaning is if his being Bishop of so eminent a City and Province would commend him and accordingly Peter Halleix would here have it read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 throne or seat but hath no Manuscriptâ—o â—o favour his conjecture Nay if we shall observe the antient Latine forms we shall have no reason farther to deem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 barbarous than as it directly answers to the Latine usage of locus place and that sure may be allow'd Ignatius in an Epistle to the Romans For in the second Epistle of Anacletus to the Bishops of Italy we have these words In capite Provinciarum ipsis quoque in civitatibus vel locis nostris Patriarchias vel Primates c. In the head of Provinces and in our Cities or places Patriarchs or Primates were constituted The authority of that Epistle may sure be sufficient to manifest the use of a word and then our City and our place is all one and that properly of a chief City or Metropolis such as here Rome is contested to be And then the sense will be as plaine as the words intelligible that the Church to which that Epistle was addrest was the presiding Church in the place or seat of the region of the Romans i. e in the chief place or seat or City of that Region commonly called the suburbicarian Region And thus hath Jacobuâ— Gâ—ttâ—fredâ—… a learned Lawyer and Critick exprest himself to understand it meaning by the suburbicarian region all that in the civile notâ—tiae was under the administration of the Prefect of the City of Rome answerable to which circuit was the Primitive Province of the Roman Bishop And here being nothing offer'd against it I have no occasion to give farther answer For as to that of Jurisdiction what degree of that belonged to the Primate in every Province over and above that which belonged to a Bishop of an ordinary Citie and territory that hath oft been spoken to already and need not be again
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
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