hanc haeresin Tychoniâ— quae nostro tempore exorta multum nos ut gratiam dei quâ per dominum nostrum Jesum Christum est adversus eam defenderemus exercuit secundum id quod ait Apostolus oportet haereses esse ut probati manifesti fiunt in nobis multò vigilantiores diligentioresque reddidit ut adverteremus in Scripturis Sanctis quod istum Tychonium minus attentum minusque sine hoste solicitum fugit That also of Hierome in his second Apologie against Ruffinus in reference to a most weighty Article of Christian Religion is known to all fieri potest saith he ut vel simpliciter erraverint vel alio sensu scripserint vel à librariis imperitis corum paulatim scripta corrupta sint vel certe antequam in Alexandria quasi Daemonium meridianum Arius nasceretur innocenter quaedam minus â—ante locuti surt quae non possunt perversorum hominum calumniam declinare And what he spake of the writers before Arius in reference to the person of Christ we may of them before Pelagius in refernce to his Grace Hence Pererius in Rom. c. 8. disput 22 tells us how truly ipse viderit I am not altogether of his mind that for those Authours that lived befofe Austin's time that all the Greek Fathers and a considerable part of the Latine were of opinion that the cause of Predestination was the foresight which God had either of man's good works or of their faith either of which opinions he assures us is manifestly contrary both to the Authority of the Scriptures and particularly to the doctrine of Saint Paul I am not as I said wholy of his mind partly upon the account of the observations made by his fellow Jesuite out of Austin before mentioned partly upon other accounts also Upon these and the like Considerations much I presume to the buisness in hand will not be produced on either side from the Fathers that wrote before the Rise of the Pelagian Heresy And if any one of the parties at this day litigant about the Doctrines of the Grace of God should give that advise that Sisinniuss and Agellius the Novatians somtimes gave as Zozomen reports of them Hist. Eccles lib. 7. cap. 12 to Nectarius by him communicated to the Emperor Theodosius to have the quarrel decided by those that wrote before the Rise of the Controversy as it would be unreasonable in it selfe so I perswade my selfe neither party would accept of the conditions neither had the Catholicks of those dayes got any thing if they had attended to the advise of those Novatians But these few observations premised something as to particular Testimonies may be attended unto That we may proceed in some order not leaving those we have nothing to say to nor are willing to examine whilest they are but thin and come not in troopes unsaluted The first writings that are imposed on us after the Comical Scriptures are the eight books of Clement commonly called the Apostles constitutions being pretended to be written by him at their appointment with the Canons ascribed to the same persons These we shall but salute for besides that they are faintly defended by any of the Papists disavowed and disclaimed as Apocryphal by the most learned of them as Bellarmine de script Eccles. in Clem who approves only of 50. Canons of 85 Baronius An. Dâ—m 102. 14 who addes 30 more and Binius with a little inlargement of Canons in Tit. Can. T. 1. Con. pi 17 and have been throughly disproved and decryed by all Protestant writers that have had any occasion to deale with them their folly and falsity their impostures and triflings have of late been so fully manifested by Dallaeus de pseudepigrapis Apostol that nothing need be added thereunto Of him may Doctor H. H. learne the Truth of that Insinuation of his dissert de Episcop dis 2da cap 6. Sect. 3. Canone Apostolico secundo semper inter genuinos habito but of the confidence of this Author in his Assertions afterwards This indeed insisted on by Daellaus and the Learned Usher in his notes upon Ignatius is childishly ridiculous in them that whereas it is pretended that these constitutions were made at a convention of the Apostles as l. 6. c. 14 they are brought in discoursing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. They they are made to informe ns lib. 2. cap. 57. That the Acts written by Luke and read in the Churches are theirs and the foure books of the Gospel Whereas the story of the death of James here said to be together with the Apostles is related Act. 12 and John by the consent of all wrote not his Gospel untill after the dissoluton of his Associates Also they make Stephen and Paul to be together at the makeing of those constitutions Const lib. 8. cap. 4. whereas the Martyrdome of Stephen was before the convesiron of Paul and yet also mentions the stoning of Stephen lib. 8.46 They tell us whom they apointed Bishops of Hiesalem after the death of James and yet James is one of them who is met together with them l. 7. c. 48 nay mention is made of Cerinthus and that Marke the heritick Menander Basilides and Saturnilus were known and taken notice of by the Apostles who all lived in the second Century abought the Raigne of Hadrian as Eusebius manifesteth and Clem. Alex. Strom. lib. 7. But to leave such huskes as these unto them who loath Manna and will not feed on the bread that our heavenly Father hath so plentifully provided for all that live in his family or any way belong to his house let us look onward to them that follow of whose Truth and Honesty we have more assurance The first Genuine piece that presents it selfe unto us on the Roll of Antiquity is that Epistle of Clemen's which in the name of the Church of Rome he wrote to the divided Church of Corinth which being abundantly testified to of old to the great contentment of the christian world was published here at Oxford some few yeares since A writing full of antient simplicity humility Zeal As to our present business much I confesse cannot be pleaded from hence beyond a negative impeachment of that great and false clamour which our Adversarie have raised of the consent of the primitive Christians with them in their by paths and and waies of errour It is true treating of a Subject diverse from any of those heads of Religion about which our contests are it is not to be expected that he should any where plainly directly evidenty deliver his judgment unto them This therfore I shall only say that in that whole Epistle there is not one word iota or sillable that gives countenance to the tenent of our adversaries in the matter of the Saints perseverance but that on the contrary there are sundry expressions asserting such a foundation of the Doctrine we maintain as will with good strength inferre the Truth of it Pag. 4. Setting
perlectis edoctum gratulor Let not the Reader think that Doctour Ham had transmitted his papers full of rare conjectures to the Printer before Grotius Annotations upon the Revelations were published but only before he had read them The Doctour little thinks what a fly this is in his pot of Ointment nor how undecent with all impartial men such Apologies subservient to a frame of spirit in bondage to a man 's own Esteem and Reputation appear to be but let this pass and let the Saints that call upon the name of Jesus Christ in every place be the Saints in every part of Achaia though the Epistle it selfe written indeed upon occasion taken from the Church of Coâ—nth yet was given by inspiration from God for the use not only of all the 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 conjecture but may be rejected with the same facility wherewith it is tendred what now will hence ensue Why hence it followes that Clement also wrote his Epistle to all the Churches in Achaia Very good Paul writing an Epistle entituled cheifly to the Corinthians expresly and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 directs it to 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 confined to the Church of Corinth only although most of the particular things mentioned in that Epistle related only to that particular Church Therefore Clement directing his Epistle to the Church of Corinth only not once mentioning nor insinuating an intention of extending it to any other handling in it only the peculiar concernment of that Church a difference about one or two persons therein must be supposed to have written to all the Churches of Achaia And if such Arguments as these will not prove Episcopacy to be of Apostolical constitution what will prevaile with men so to esteem it Si Pergama dextra defendi possent etiam hâc defensa fuissent And this is the cause of naming many Elders or Presbyters in one Church For my part I suppose the Doctour might more probably have adhered to a former conjecture of his Dissert 4 tâ cap. 10. Sect 9. Concerning two sundry different Churches where were distinct officers in the same Citty primo saith he respondeo non usque quaque verum est quod pro concesso sumitur quamvis enim in una Ecclesia aut caetu plures simul Episcopi nunquam fuerint pray except them mentioned Act 20 28 and those Act 14 23 nihil tamen obstare quin in eadem civitate due aliquando caetus disterminati fuerint He might I say with more shew of probability have abode by this observation then 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 else where be manifested But the Doctour hath yet another Answer to this multiplication of Elders and the 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 appellations Now this second Answer is founded upon the supposition of the former a goodly foundation namely that the Epistle under consideration was written and sent not to the Church of Corinth only but to all the Churches of Achaia of which Corinth was the Metropolitan Now this second answer is that the Elders or Presbyters here mentioned were properly those whom he calls Bishops Diocesans men of a third rank and order above Deacons and Presbyters in the Church-Administrations and goverment And for those who are properly called Presbyters there were then none in the Church to give colour to this miserable evasion Disser 4. chap. 10 11 He discourseth about the goverment and ordering of Church affaires 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 accomodated to the Church of Corinth which Clement calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which himselfe would have to be a Metropolitical Church being confessedly great numerous furnished with great and large gifts abilties is seen with halfe an eye How ill also this shift is accommodated to helpe in the case for whose service it was first invented is no less evident It was to save the sword of Phil 1. 1. From the throat of the Episcopacy he contendeth for That Epistle is directed to the Saints or Church at Philippi with the Bishops and Deacons Two things do here trouble our Doctor 1 The mention of move Bishops then one at Philippi 2 The knitting together of Bishops and Deacons as the only two orders in the Church bringing down Episcopacy one degree at least from that height whereto he would exalt it For the first of these he tells you that Philippi was the Metropolitan Church of the Province of Macedonia that the rest of the Churches which had every one their several Bishops Diocesan we must suppose were all comprised in the mentioning of Philippi so that though the Epistle be precisely directed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet the Bishops that were with them must be supposed to be Bishops of the whole Province of Macedonia because the Church of Philippi was the Metropolitan The whole country must have been supposed to be converted and who thaâ— knowes any thing of Antiquity will dispute that and so divided with Diocesan's as England of late was the Arch-Bishops so beeing at Philippi but how came it then to pass that here is mention made of Bishops and Deacons only without any one word of a third order or ranke of men distinct from them called Presbyters or Elders To this he Answers 2ly That when the Church was first planted before any great number were converted or any fit to be made Presbyters there was only those two orders instituted Bishops and Deacons so that this Church at Philippi seemes to have been a Metropolitical Infant The truth is if ever the Doctour be put upon reconciling the Contradictions of his answers one to another not only in this but almost in every particular he deales withall an entanglement which he is thrown into by his bold and groundless conjectures he will find it to be as endless as fruitless but it is not my present business to interpose in his quarrels either with himselfe or Presbytery As to the matter under consideration I desire only to be resolved in these few Queries 1 If there were in the times of Clement no Presbyters in the Churches not in so great and flourishing a Church as that of Corinth and if all the places in the Scripture where there is mention
the whol world freed from Obligations to Cities or Mountaines walking before God in and with a pure and spiritual worship having no one Reason of that former institution in common with the Church of the Jewes must be cast into the same mould and figure I hope without offence I may take leave to deny the Consequence and what more I have to say to this Argument I shall yet deferre But the Doctour proceeds to prove that indeed the Apostles did dispose of the Churches in this frame and order according to the patterne of the civil goverment of the Romane Empire and that instituted of God among the Jewes The ninth Section wherin he attempts the proof of this Assertion is as followeth Ad hanc Imaginem Apostoles Ecclesias ubique disponendas curasse in omnibus plantationibus suit minorum ab eminentioribus civitatibus dependentiam subordinationem constituisse exemplis quidem plurimis monstrari possit illud in Syria Cilicia patet Act 16.4 cum enim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illud cap 15. 2. Hierosolymas reforretur ab Ecclesia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Antiochiae Cap. 14. 26 15. 3. decretum ab Apostolis denuò ad eos mitteretur v 22. in Epistolâ quâ decretum illud continebatur simul cum Antiochensibus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comprehensos videmus v 23. Dein Epistolâ istâ Antiochenae Ecclesiae reddita v 30. Paulus tandem Sylas Syriam Ciliciam peragrantes v 4. cap. 16. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 singulis civitatibus observanda tradiderunt ut quae ad hanc Antiochiae Metropolin ut totidem subordinatae Ecclesiae pertinerent ut ipsa Antiochia ad Hierosolymas primariam tam latae ut ex Philone pradiximus provinciae Metropolin pertinebat ad eam ad dirimendam litem istam se conferebat This being all that the Doctour hath to produce from the Scripture to his purpose in hand I have transcribed it at large for this being removed all that follows will fall of it's own accord 1 Then the dependance on and subordination of lesser Citties to the greater is asserted as an Apostolical institution Now because I suppose the Doctour will not assert nor doth intend a civil dependance and subordination of Cities as such among them selves nor will a dependance as to Counsel advice assistance and the like supplies which in their mutual Communion the lesser Churches might receive from the greater and more eminent serve his turne but an Ecclesiastical dependance and subordination such as whereby many particular Churches with Inferiour Officers residing in them and with them depended on and were in subjection unto some one person of a superiour order commonly residing in some eminent City and many of these Governours of a superiour order in the greater Cities were in such subordination unto some one of high degree termed a Metropolitan and all this by Apostolical institution is that which he aymeth at which being a most gallant adventure in a waking generation we shall doubtless find him quitting himselfe like a man in his undertaking 2 Then he tells you that the question about Mosaical Rites and necessity of their observation was referred to Jerusalem by the single Church of Antioch But how does the Doctour make good this first step which yet if he could would do him no good at all It is true that Paul was now come to Antioch ch 14 26 also that he was brought on his way by the Church chap 15. 3 but yet that the Brethren who were taught the Doctrine contested about v. 1 were only of the Church of Antioch when it is most certaine from the Epistles of Paul to the Galatians Colossians Romanes others that great disturbance was raised farre and wide in all the Churches of the Gentiles obout this controversy nothing is offered It seems indeed that their disputes grew to the greatest height at Antioch whether Brethren from other parts and Churches did also come whilest Barnabas and Paul abode there but that that single Church referred the determining of that controversy to them at Jerusulem exclusively to others the Doctour proves not And it is most evident from the returne of the Answer sent by the Apostles from Jerusalem v 23 that the reference was from all the Churches of the Gentiles yea and all the scattered brethren perhaps as yet not brought into Church Order not only at Antioch but also throughout Syria and Cilicia It is then granted what he next observes viz that in the Answer returned from Jerusalem with them at Antioch those in Syria and Cilicia are joyned the reason of it being manifest namely their trouble about the same Controversy being no less then theirs at Antioch It is also granted that as Paul passed through the Cities that he delivered them the decrees to keep that were ordained by the Apostles and Elders ch 16. 4 and that not only to the Churches of Syria and Cilicia which he left c 15. 41 but also to those throughout Phrygia and the Regions of Galatia v 6. What now followes out of all this What but that Antioch by Apostolical institution was the Metropolitan See of all the Churches of Syria and Cilicia Good Doctour do not be angry but tell us how this may be proved Why doubtless it was so as Antioch belonged to the Metropolitan Church at Jerusalem as he told us out of Philo who was excellently acquainted with Apostolical institutions What Jerusalem was to the whole Church and Nation of the Jewes whilest the name of God was fixed there we know But what was the primitive estate of the Churches of Jesus Christ made of Jewes and Gentiles tyed neither to City or Mountaine I must be pardoned if I cannot find the Doctour making any tender of manifesting or declaring The reasons of referring this controversy unto a determination at Jerusalem the Holy Ghost acquaints us with Acts 15 2. That we have no need of this Metro-political figment to informe us in it And now if we will not not only submit to Diocesan Bishops but also reverence the grave Metro-Politans standing upon such cleare Apostolical institution It is fit that all the world should count us the arrantest Schismaticks that ever lived since Pope Boniface his time The summe then of this doubty Argument for the Apostolical institution of Metropolitans that none might ever more dare to call Diocesians into question hereafter Is this Paul who was converted about the 3 or 4th yeare of Caligula 5 or 6 yeares after the Ascention of Christ having with great success for 3 yeares preached the Gospel went up to Jerusalem with Barnabas upon the Persecution rais'd against him at Damascus Act 9 22 whence returning to his work he went first to Tarsus Act. 9. 30 thence to Antioch where he abode one whole yeare Act 11. 25. 26 was then sent to Jerusalem with the collections for the Saints about the 4th year of Claudius Ver. 30 thence returning againe to Antioch he
invented To shut up this Discourse and to proceed §. 42. If these are the solid Foundations of Peace and Consolation which the Saints have concerning their Perseverance if these be the means sufficient abundantly sufficient afforded them for their Preservation that are laid in the ballance as to the giving of an Evangelicall Genuine Assurance with the Decrees and Purposes the Covenant Promises and Oath of God the Blood and Intercession of Christ the Annoynting and Sealing of the spirit of Grace I suppose we need not care how soone we enter the Lists with any as to the comparing of the Doctrines under contest in reference to their Influence into the Obedience and Consolation of the Saints which with it's Issue in the close of this discourse shall God willing be put to the triall Now that I may lay a more cleere Foundation for what doth insue §. 43. I shall briefely deduce not only the Doctrine it selfe but also the Method wherein I shall handle it from a portion of Scripture in which the whole is summarily comprized and branched forth into suitable Heads for the Confirmation and vindication thereof And this also is required to the mayne of my designe being not so directly to Convince stout Gaine-sayers in vanquishing their Objections as to Strengthen Weak Believers in helping them against Temptations therefore shall at the entrance hold out that whereinto their Faith must be ultimately resolved the Authority of God in his Word being that Arke alone whereon it can rest the sole of its foot Now this is the Fourth chap. of Isaiah of which take this short account It is a Chapter made up of Gracious Promises given to the Church in a Calamitous season the Season it selfe is described verses 25 and 26. of the third Chapter and the first of this all holding out a distressed estate a low condition it is indeed Gods Method to make out gracious Promises to his People when their condition seems most deplored to sweeten their soules with a sence of his Love in the multitude of the perplexing thoughts which in distracted times are ready to tumultuate in them The Foundation of all the following promises lies in the second verse §. 44. even the giving out of the Branch of the Lord and the Fruit of the earth for Beauty and Glory to the remnant of Israel Who it is who is the Branch of the Lord the Scripture tells us in sundry places Isaiah 11. 1. Ier. 23. 5. 33. 15. Zach. 3. 8. The Lord Jesus Christ the Promise of whom is the Churches only Supportment in every tryall or distresse it hath to undergoe He is this Branch and Fruit and he is placed in the Head here as the great Fountain Mercy from whence all others doe flow In those that follow the Persons to whom those promises are made and the Matter or Substance of them are observable the Persons have various Appellations and descriptions in this Chapter They are called First the Escaping of Israell v. 2. They that are left in Sion v. 3. Jerusalem it selfe v. 4 The Dwelling places and Assemblies of Mount Sion v. 5. That the same individuall Persons are intended in all these severall Appellations is not questionable It is but in reference to the severall Acts of Gods dwelling with them and outgoing of his Love and Goodwill both eternall and temporall towards them that they come under this variety of Names and Descriptions First in respect of his Eternall Designation of them to Life and Salvation they are said to be written among the living or unto life in Jerusalem Revel 3. 12. 13. 8. their names are in the Lambs book of life from the foundation of the World Luke 10. 20. and they are recorded in the purpose of God from all eternity Secondly in respect of their Deliverance and actuall Redemption from the bondage of death Satan which for ever prevaile upon the greatest number of the Sonnes of Men shadowed out by their deliverance from the Babilonish Captivity Revel 5. 9. pointed at in this place they are said to be a Remnant Eph. 5. 25. 26. an Escaping such as are Left and Remaine in Jerusalem From the perishing Lump of Man-kind Zech. 3. 2. God doth by Christ snatch a Remnant whom he will preserve like a Brand out of the fire John 17. 9. Thirdly in respect of their injoyment of Gods Ordinances and Word Rom. 8. 38. and his Presence with them therein they are called Psal. 48. 11 12 13 14. 16. 1 2 3. c. the Daughter of Sion and the Dwelling places thereof There did God make known his Mind and Will Jerem. 50. 5. and Walked with his People in those Beauties of Holinesse Zecl 8. 2. These are they to whom these promises are made the Elect John 12. 17. Redeemed and Called of God or those who being Elected and Redeemed Psal. 110. 3. shall in their severall Generations be Called according to his Purpose who worketh all things Isa 49. 14. according to the Councell of his own will For the Matter of these promises §. 45. they may be reduced to these three Heads First of Justification vers 2. Secondly of Sanctification v. 3 4. Thirdly of Perseverance vers 5 6. First of Justification Christ is Made to them or Given unto them for Beauty and Glory which how it 's done the Holy Ghost tells us Isaiah 61 10. I will greatly rejoyce in the Lord my soule shall be joyfull in my God for he hath cloathed me with the Garment of salvation he hath covered me with the Robes of Righteousnesse saith the Church he puts upon poore deformed Creatures the Glorious Robe of his own Righteousnesse to make us Comely in his Presence and the Presence of his Father Zac. 13. 3 4. Through Him 1 Cor 1 20. 54. 17. his being given unto us made unto us of God Righteousnesse Isa. 45. 24 25. becoming the Lord our Righteousnesse doe we find free acceptation as Beautifull and Glorious in the eyes of God Jer. 23. 6. But this is not all He doth not only Adorne us without Rom. 5. 1. 8. 1. but also Wash us within the Apostle acquaints us that Col. 2. 10. that was his designe Ephes. 5. 25 26. and therefore you have Secondly the promise of Sanctification added verses 3 4. v. 3. you have the thing it selfe they shall be called holy Made so called so by him who calleth things that are not as though they were and by that Call gives them to be that which he calls them 2 Cor. 4. 6. he said let there be light and there was light And then the manner how it becomes to be so v. 4. first setting out the Efficient cause Ezek. 11. 19. the spirit of Judgment and Burning Joh. 3. 5. that is of Holinesse and Light Secondly the way of his producing this great effect Rom. 8. 2. washing away