The Doctrine of the Saints Perseverance, Preface (1 of 3)

The Doctrine of the Saints Perseverance · Preface (1 of 3)

A Preface to the Reader.

READER

IF thy enquiry be only after the substance of the Truth in the ensuing Treatise contended for, I desire thee not to stay at all upon this preliminary discourse, but to proceed thither, where it is expresly handled from the Scriptures, without the intermixture of any humane Testimonies, or other less necessary Circumstances, wherein perhaps many of them may not be concerned, whose interest yet lies in the truth it selfe, and it is precious to their Soules. That which now I intend and ayme at, is to give an account to the learned Reader, of some things nearly relating to the doctrine, whose protection (in the strength of him, who gives to his, suitable helps for the works and Employments he calls them to) I have undertaken, and what entertainment it hath formerly found, and received in the Church, and among the Saints of God. For the Accomplishment of this intendment, A breife mention of the Doctrine it selfe will make way. Whom in this controversy we intend by the name of Saints, and Beleivers, the Treatise following will abundantly manifest. The word Perseverantia is of most knowne use in Ecclesiastical writers: Austin hath a book with the inscription of it in it's forehead. The word in the New Testament signifying the same thing is, foreign. Of them that followed Paul it is said that he perswaded them, foreign, Act. 13. 43. That is: to Persevere. foreign is of the same import. foreign. Math. 10, 23. He that persevereth to the end; The Vulgar Latin renders that word almost constantly by persevero. foreign is a word also of the same signification, and which the Scripture useth to express the same thing: foreign is, sometimes by a Metathesis expressed foreign; Thence is foreign, valdé: and foreign, spoken of him who is of a valiant resolved mind. By faith Moses left Egypt, not fearing the wrath of the King, foreign. He. 11. 27. As eying the invisible he endured (his tryal) with a constant valiant mind. foreign from thence is most frequently to persevere. Act. 1. 14. and foreign Act. 2. 42. They persevered in the Doctrine of the Apostles. foreign once used in the New Testament, is rendred by our Translatours perseverance. Eph. 6. 18. In what variety of Expression the thing is revealed in the Scripture, is in the Treatise it selfe abundantly declared. The Latin word is Classical, Persevero, is Constanter sum severus: In that sense as Seneca saies, Res severa est verum gaudium. It's extreme in excess is, Pertinacy; if these are not rather distinguished from their objects, then in themselves. Varro lib 4. de ling: Lat: Tells us that Pertinacia is a continuance or going on, in that, wherein one ought not to continue, or proceed. Perseverantia is that, whereby any one continues in that wherein he ought so to doe. Hence is that definition of it commonly given by the School-men from Austin: Lib 87. qu: 31, who took it from Cicero (one they little acquainted themselves withall) lib. 2, de Invent: it is say they, In ratione bene fundatâ▪ stabilis & per petua permansio. And this at present may pass for a general description of it, that is used in an Ethical, and Evangelical sense. Perseverance was accounted a commendable thing among Philosophers. Morally Perseverance is that part of Fortitude whereby the mind is established in the performance of any good and necessary work, not withstanding the assaults and opposition it meets withal, with that tediousness and wearisomness, which the protraction of time, in the pursuit of any affairs, is attended withal. Aristotle informes us that it is excercised about things troublesome, lib. 7. Eth: Nicom: giving a difference between Continence with it's opposite vice, and forbearance, or perseverance foreign. He that abides in his undertaken work, so it be good and honest, notwithstanding that trouble and perplexity he may meet withal is foreign. Hence he tells us that foreign as well as foreign is not pleasant to many, lib. 10. cap. 9. And that because so to live, implies difficulty and opposition. And He also, as Varro in the place above mentioned, distinguishes it from pertinacy; And of men infected with that deprav'd habit of mind, he says there are three sorts, foreign: all These are in his Judgment, foreign, Nic… lib. 7. cap. 9. Which perverse disposition of spirit he there clearly manifests to be sufficiently differenced from a stable resolved frame of mind, what ever it may resemble it in. Now though there is no question, but that of two persons continuing in the same work, or opinion, one may doe it out of pertinacy, the other out of perseverance, yet amongst men who judge of the minds of others, by their fruits, and of the Acts of their minds by their objects, these two dispositions or Habits are universally distinguished, as before, by Varro. Hence the Termes of pertinacy and obstinacy being thrust into the definition of herisy, by them who renouncing any infallible living Judge and determiner in matters of faith, to make way for the inflicting of punishment on the entertainers and maintainers thereof, they take no thought of proving it such, but only because it is found in persons embracing such errours; The same Affection of mind, with the same fruites and demonstrations of it, in persons embracing the Truth, would by the same men be termed perseverance. But this is not that whereof I Treat.

Evangellical perseverance, is from the Scripture at large explained in the Book it selfe. As it relates to our Acceptation with God, and the immutability of Justification (which is the the cheife and most eminent part of the Doctrine contended for,) as it hath no conformity in anything, with the moral perseverance before described, so indeed, it is not comprehended in that strict notion and signification of the word it selfe, which denotes the continuation of some Act, or Acts in us, and not the uninterruptibleness of any Act of God. This then is the cause of perseverance, rather than perseverance it selfe; yet such a cause, as being established, the effect will certainly and uncontrolably ensue. They who goe about to assert a perseverance of Saints, cut off from the absolute unchangableness of the decree, purpose, and Love of God, attended with a possibility of a contrary Event, and that not only in respect of the free manner of it's carrying on, whereby he that wills to persevere, may not will so to doe, but also in respect of the issue and end it selfe, will, I doubt not, if they are serious in what they pretend, find themselves entangled in their undertaking. As perseverance is a Grace in the subject on whom it is bestowed, so it relates either to the spiritual habit of faith, or the principle of new life they have received from God, or to the actual performance of those duties wherin they ought to abide. In the first sense it consists in the point of being, or not being. Whilest the habit of faith remaines, there is in respect thereof an uninterrupted perseverance in him in whom it is; and this we contend for. As it respects Actions flowing from that Habit and principle; so it expatiates it selfe in a large fieild. For as it imports not at all a perpetual performance of such Acts without Intermission, (which were naturally as well as spiritually impossible, whilest we carry about us a body of death,) so neither doth it necessarily imply a constant tenour of proceeding in the performance of them, but is consistent with a change in degrees of performance, and in other respects also, not now to be insisted on. Perseverance in this sense being the uninterrupted continuance of Habitual grace, in the hearts of Believers without intercision, with such a walking in obedience, as God according to the tenour of the new covenant will accept, upon the whole of the matter, it is in it's own nature, (as every thing also is that hath not it's being from it's selfe) liable and obnoxious to Alteration; and therefore must be built and repos'd on that which is in it selfe immutable, that it may be rendred on that supposition, immutable also. Therefore is Perseverance in this sense resolved into that Cause of it before mentioned, which to doe is the cheife endeavour of the following Treatise. Of the Groundlessness of their opinion, who granting final perseverance, doe yet plead for the possibility of a final Apostacy, and an intercision of faith, no more need be spoken, but what upon the account last mentioned hath been argued already. Some discourses have passed both of old, and of late, concerning the nature of this perseverance, and wherein it doth propperly consist. Many affirme it not really to differ from the habit of faith and love it selfe, for which Bradwardine earnestly contends. Lib. 2. de Cau: dei: cap. 11. Concluding his disputation, that Perseverantia Habitualis, est justitia habitualiter preservata, preseverantia Actualis, est justitiae perseverantia Actualis, ipsum verò perseverare, est justitiam preservare. Whereupon (su… more) he inferres this corollary. Quod nomen perseverantiae nullam rem absolutam essentialiter significat, sed accidentaliter, & relativè Charitatem videlicet, sive justitiam, cum respectu futurae permansionis Continuè us que in finem; & quod non inprobabiliter posset dici perseverantiam esse ipsam relationem hujus: And therefore in the next Chapter, to that objection, If perseverance be no more but charity, or righteousness, then every one that hath once obteined these, or true grace, must also persevere; He returnes no Answer at all: plainly insinuating his Judgment to be so; of which afterwards: and therefore he spends his thirteenth Chapter of the same Book to prove, that the Holy Spirit is that Auxilium, as he called it, whereby any persevere.

And Chap. 1. He resolves all preseveration from no… being overcome by Tentation, or not being tempted to a prevlencie (the same for substance with perseverance) into the will and purpose of God. Quicun que (saith he) non Tentatur, hoc necessariò est à deo, quod non tentatur. Sicut 11… pars 13… primi probat: & per 22um primi, Deus necessariò …abet aliquem actum voluntatis circa tal…m non tentationem, & non nolutionem, quia tunc per decimum primi non tentaretur, ergo volutionem, qnae per idem decimum ipsum tentari non sinit, &c. Others render it as a Gift super-added to faith and love, of which Judgment Austin seems to have been, who is followed by sundry of the School-men, with many of the Divines of the reformed Churhes. Hence is that Conclusion of Alvarez: de Auaeil: lib: 10. disp: 103: secundum fidem Catholicam asserendum est, praeter gratiam habitualem, & virtutes infusas esse necessarium, ad perseverandum in bono us que in finem, auxilium speciale, supernaturale scilicet donum Perseverantiae. And of this proposition he saies, in hâc omnes Catholici Conveniunt. Of the same Judgment was his Master Thomas: Lib 3. con: Gen: cap: 155. Where also he gives this Reason of his opinion; Illud quod naturâ suâ est variabile, ad hoc quòd figatur in uno, Indiget auxilio alici…jus moventis immobilis; sed liberum Arbitrium, etiam existens in gratiâ habituali, ad huc manet variabile, & flexibile à bono in malum; ergò ad hoc quod figatur in bono, & perseveret in illo us que ad finem, indiget speciali Dei Auxilio: The same Argument having been used before him by Bradwardine, though to another purpose, viz: not to prove perseverance to be a super-added gift to saving grace, which (as before was observed) he denyed, but to manifest that it was immediatly and wholy from God: His words are, lib: 2. cap 8. Cocol: Sicut secundum primi docet, Omne quod est Naturale, & non est per se tale, sed est mutabile in non tale, si manere debeat immutatum, oportet quòd imitatur continuè alicui per se fixo; quare & continuè quilibit justus Deo. The same School-men also (a generation of men exceeding ready to speak of any thing, though they know not what they spake, nor whereof they affirme,) go yet farther some of them and will distinguih between the gift of perseverance, and the gift confirmation in Grace. He before mentioned, after a long dispute pag. (104) concludes, ex his sequitur differentiam inter donum perseverantiae, & confirmationis in gratiâ▪ he meanes that which is granted in viâ) in hoc consistere, quòd donum perseverantiae nullam perfectionem intrinsecam constituit in ipsâ gratiâ habituali, quam tamen perfectionem intrinsecam illi tribuit Confirmatio in Gratiâ. What this intrinsecal perfection of habitual grace, given it by confirmation, is he cannot tell: for, in those who are so confirmed in Grace, he asserts only in inpeccability upon supposition, and that not alone from their intrinsecal principle, as it is with the blessed in heaven, but from help and assistance also dayly communicated from without: Durandus in 3. d. 3. q. 4, assignes the deliverance from sin which those who are confirmed in grace doe obtaine unto the Holy Ghost: so far well: but he kicks down his milke by his addition, that he doth it only by the removeal of all occasion of sin: But of these persons, and their Judgment in the point under debate, more afterwards.

For the thing it selfe last proposed, on what foot of account it is placed, and on what foundation asserted, The Treatise it selfe will discover. That the thing aymed at, is not to be straightned or restrained to any one peculiar Act of grace, will easily appear. The main foundation of that which we plead for, is, The Eternal purpose of God, which his owne nature requireth to be absolutely immutable and irreversible. The Eternal Act of the will of God designing some to salvation by Christ, infallibly to be obtained, for the Prayse of the, glory of hu grace, is The Bottome of the whole; Even that foundation which standeth for ever, having this seale, The Lord knoweth who are his. For the Accomplishment of this eternal purpose, and for the procurement of all the good things, that lye within the compass of it's in tendment, are The Oblation and Intercession, (the whole mediatory undertaking of Chist) taking away sinne, bringing in Life and immortality, interposed, giving further causal influence into the truth contended for. In him and for his sake, as God graciously, powerfully, and freely gives his Holy Spirt, faith, with all the things that accompany salvation unto all them, whom he accepts and pardons by his being made sinne …or them, and Righteousness unto them, so he takes them therby into an everlasting Covenant that shall not be broken, and hath therein given them innumerable promises that he will continue to be their God for ever, and preserve them to be, and in b…ing his people: to this end, because the principle of Grace, and living to him, as in them inherent, is a thing in i'ts own nature changable, and lyable to failing, he doth according to his promise, and for the Acccomplishment of his purpose, dayly make out to them, by his Holy Spirit, from the great treasury and store-house thereof, the Lord Jesus Christ, helps and supplies, encreasing of faith, Love, and Holiness, recovering them from falls, healing their back-slidings, strengthening them with all might according to his glorious power, unto all patience and long suffering with joyfulness, so preserving them by his power through faith unto salvation: And in this way of delivering the doctrine contended about, it is clearly made out, that the disputes mentioned are as needless, as groundless, so that we shall not need to take them into the state of the controversy in hand, though I shall have occasion once more to reflect upon them, when I come to the consideration of the doctrine of the School-men, in reference to the opinion proposed to debate. The mayne of our enquiry, is after the Purpose, Covenant, and promises of God, the undertaking of Christ, the supplies of Grace promised and bestowed in him: on which accounts, we doe assert and maintaine; That all true Believers who are in being so, interested in all those causes of preservation, shall infallibly be preserved unto the end, in the favour of God, and such a course of Gospel obedience as he will accept in Jesus Christ.

That, (as was formerly sayd) which at present I ayme at in Reference to this Truth is, to declare it's Rise and Progress, it's course, and opposition, which it hath found in several Ages of the Church, with it's state and condition at this day, in respect of Acceptance with the people of God.

It's rise, with all other divine truths, it owes only to Revelation from God, manifested in the Scriptures of the Old and new Testament; some of the most eminent places wherein it is delivered in the old Testament are: Gen: 3. 17. chap: 17. 1. Deut: 33. 3. Josh: 1. 5. 1 Saw: 12. 22. Psal: 1. 3. Psal: 23. 4, 6. Psal: 37. 39, 40. Psal: 52. 8, 9. Psal: 89. 31, 32, 33, 34, 35. Psal: 33. 9, 10, 11. Psal: 92. 13. &c. Is: 27. 3, 4. Is: 46. 4. Is: 59. 21. Is: 54 9. 10. Is: 4. 4, 5. Is: 40. 27, 28, 26, 30. Is: 43. 1, 2. 3, 4, 5, 6, 7, 8. Jer: 3▪ 3, 31, 32, 33, 34. Jer: 32. 38, 39. 40. Ezek: 36. 25, 26, 27. Hosea: 2. 19, 20. Zach: 10. 12. Mal: 3. 6: with innumerable other places. In the new Testament God hath not left this truth, and work of his Grace without witness; as in sundry other places, so it is testified unto, Math; 6. 13. Mat: 7. 24, 25 Mat. 12. 20. Mat: 16. 18. Mat: 24. 24. Luk 1. 70, 71, 72, 73, 74, 75. Luk: 8. 5, 8. Luk: 22. 32. Joh: 3. 36. Joh. 4. 13, 14, 16. Joh. 5. 24. Joh: 6. 35, 36, 37, 38, 39, 57. Joh: 7. 38. Joh: 8. 35, Joh: 10. 27, 28, 29, 30. Joh: 13. 1. Joh: 14 15, 16, 17. Joh: 16. 27 Joh: 17. throughout: Act: 2. 47. Act: 13 48. Ro: 6. 14. Rom: 8. 1, 16, 17, 28, 29, 30, 31, 32, 33, 34, &c. 1 Cor: 1. 8, 9. 1 Cor: 10. 13, 14. 1 Cor: 15. 49, 58. 2 Cor: 1. 21. Eph: 1. 13, 14. Eph. 3. 17. Eph: 4 30. Eph. 5. 23. Gal: 2. 20: Phil: 1. 6. Phil: 2. 13. 1 Thes: 5 24. 2 Tim: 4. 17, 18. Tit: 1.1. Heb: 6. 19. Heb: 10. 38, 39. Heb: 12. Heb: 9. 14. Heb: 13. 5, 21. 1 Pet. 1. 2, 3, 4, 5. 1 Joh. 2. 19, 24. 1 Joh: 3. 9,19. 1 Joh. 5. 14, 18. Jude 1 Rev: 20. 6. So plentifully hath the Lord secured this sacred Truth wherein he hath enwrapped so much, (if not, as in the meanes of conveyance the whole) of that peace, consolation, and Joy, which he is willing the heires of promise should receive. Whether the faith hereof thus plentifully delivered to the Saints, found Acceptance with the primitive Christians, to the most of whom it was given not only to believe, but also to suffer for Christ, to me is unquestionable. And I know no better proof of what those first Churches did believe, than by shewing what they ought to believe, which I shall unquestionably be perswaded they did believe, unless most pregnant Testimony be given of their Apostacy. That Paul believed it for himselfe, and concerning others is evident. Ro. 8. 38, 39. 1 Cor. 1. 8, 9. Phil: 1. 6. Heb. 6.. 9, 10, are sufficient proof of his faith herein: That he built up others in the same perswasion, to the enjoyment of the same peace and Assurance with himselfe, is undenyable. And if there be any demonstration to be made of the beliefe of the first Christians, of any evidence comparable unto this, I shall not deny but that it ought to be attended unto. But that we may not seem willing to decline the Consideration of what those who went before us in the several Ages and Generations past, apprehended, and have by any means communicated unto us, of their thoughts about the businesse of our contest, (having no reason so to be) I shall after a little preparation made to that work, present the Reader with something of my Observations to that end and purpose.

Of the Authority of the Ancients in matters of Religion and worship of God, of the Right use and improvement of their writings, of the several Considerations that are to be had and exercised by them who would read them with profit and Advantage, after many disputes and contes…s between the Papists, and Divines of the Reformed Churches, the whole concernment of that Controversy, is so clearely stated, Mannaged and resolved by Mounseiur Dalie in his Book of the Right use of the Fathers, that I suppose all farther labour in that kind may be well spared. Those who intend to weigh their Testimony to any head of Christian Doctrine, doe commonly distinguish them into three greater periods of time: The first of these is comprehensive of them, who lived and wrote before the Doctrine, concerning which they are called out to give in their thoughts and verdict, had received any signal opposition, and eminent discussion in the Church on that acccount. Such are the Writers of the first 300 years, before the Nicene Counsel, in reference to the Doctrine of the Trinity: and so the succeeding writers, before The stating of the Mac…donian, Eutichian, and Nestorian Heresies. In the next are they ranked who bare the burthen and heat of the Opposition made to any Truth, and on that Occasion wrote expresly and at large on the controverted doctrines. Which is the Condition of Athanasius, Basil, Gregory, and some others in that Arian Controversy: And in the last place succeed those who lived after such concussions, which are of less or more esteem, according as the Doctrines enquired after, were less or more corrupted in the general Apostacy of the latter dayes. According to this order Our first period of time will be with the Rise of the Pelagian Heresy, which gave Occasion to the through, full, and Cleare discussion of the whole doctrine concerning the grace of God; whereof that in whose defence we are engag'd is no small portion: The next of those whom God raised up to make head against that Subtil opposer of his Grace with his followers, during the space of an 100 yeares and somewhat onwards, ensuing the promulgation of that heresy: What have been the thoughts of men in the latter Ages until The Reformation, and of the Romanists since to this day, manifested in a few pregnant instances, will take up the third part of this designe. Of the Judgment of the Reformed Churches, as they are commonly called, I shall speak particularly in the close of this discourse. For the first of these! not to insist on the paucity of writers in the first 300 yeares, sundry single persons in the following Ages, haveing severally written three times as much, as we have left and remaining of all the others, (the names of many who are said to have written, being preserv'd by Eusebius Eccles: Hist: and Hierome lib: de script: their writings being perished in their dayes) nor in general of that corruption, whereunto They have almost every one of them been unquestionably expos'd, I must be forced to preface the nomination of them with some Considerations: The first in that known passage of Hegesipus, in Euseb: Hist: Eccles:lib, 3. 26. foreign foreign. So far Hel setting out the corruption of the Church even as to doctrine, immediatly after the Apostles fell asleep: whereof whosoever will impartially, and with disingaged Judgments serach into the writings, that of those days do remaine, will perhaps find more Cause than is commonly imagined, with him to Complaine.

2 The maine work of the writers of the first Ages, being to contend with Heathenish Idolaters, to convince them of their madness, and folly, to write Apologies for the worship of God in Christ in General, so to disswade their Rulers from persecution, or in contesting with Heriticks, for the most part appearing to be men either corrupt in their lives, or mad and brainsick (as we say) as to their Imaginations, or denying the Truth of the person of Christ, what can we expect from them, as delivered directly and on set purpose to the matter of our present contest? Some principles may in them possibly be discovered, from whence by a regular deduction, some Light may be obtained into their thoughts concerning the points in difference. Thus Junius thinks, and not without cause, that the whole business of Predestination, may be stated upon this one principle, that faith is the free Gift of God flowing from his Predestination and Mercy; and concerning this, (saith he) Hoc autem omnes patres uno consensu ex Christo & Paulo agnoverunt; Ipse Justinus Martyr in Apolog: 2: & Gravissime ver… Clemens Alexandrinus, in hâc alioquin palestrâ non itaexercitatus ut sequentia secula: Hom: lib: 2. Basil…i & Valentini dogma esse dicit, quòd fides a naturâ sit. Consid. Senten. Pet. Baroni: without this what Advantage can be taken, or what use can be made for the discovery of the mind of any of the Antients; by cropping of some occasional expressions, from their occasions and aimes, I know not. Especially, would I more peremptorily affirme this could I imagine any of them wrote as Hierome affirmes of himselfe, that he sometimes did. Epist. ad August: which is among his 892. Ita que (saith he) ut simpliciter fateor, legi haec omnia, & in mente meâ plurima coacervans, accito notario vel mea, vel aliena dictavi, nec ordinis, nec verborum interdum nec sensuum memor: should any one say so of himselfe in these days, he would be accounted little better then a mad man: much then on this Account (or at least not much to the purpose) is not to be expected from the fathrers of the first Ages.

3. Another observation to our purpose, lyes well expressed in the beginning of the fourteenth chapter of Bellarmin's second Book de Grat: & lib: Arb. Praeter Scriptur as adferunt alia Testimonia patrum; saith he speaking of those who opposed God's free Predestination: to which he subjoynes: Ne que est hoc novum Argumentum, sed antiquissimum. Scribit enim S. Prosper in Epistola ad S. Augustinum, Gallos qui sententiam ej…sdem Augustixi de Prede stinatione calumniabantur, illud potissimum objicere solitos quòdea sententia doctrine veterum videbatur esse contraria.

Sed respondet idem Augustinus inl ib… de bono perseverantiae, veteres patres, qui ante pelagium flo…uerunt, quaestionem istam nunquam accurate tractasse sed incidenter solum, & quasi per transitum illam attigisse. Addit vero in fundamento hujus sententiae quod est gratiam dei non praevenire ab ullo opere nostro sed contra, ab illâ omnia opera nostera praveniri, it a ut nihil omnino boni, quod attinct ad salutem sit in nobis, quod non est nobis ex des, convenire Catholicos omnes; & ibidem citat Cyprianum Ambrosium, & Nazianzenum, quibus addere possumus Basilium & Crysostomum. To the same purpose with Application to a particular person doth that great, and holy doctor discourse, de doctrin. Christianâ lib: 3 cap: 33: saith he, non erat expertus hanc haeresin Tychoni…, 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 diligentiores que reddidit, ut adverteremus in Scripturis Sanctis, quod istum Tychonium minus attentum minus que 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 …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. D…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, foreign &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 forth the virtues of the Corinthiaus before they fell into the schisme that occasioned his Epistle, he minds them that: foreign. That God hath a certain number of Elect to be saved, and for whose salvation by his Mercy the Church is to contend with him, is a principle wholy inconsistent with those, on which the doctrine of the Saints Apostacy is bottom'd. Corresponding hereunto is that passage of his concerning the will of God, p. 12: foreign foreign. A mere consideration of this passage causeth me to recal what but now was spoken, as though the Testimonie given to the Truth, in this Epistle, was not so cleare as might be desired. The words now repeated, containe the very Thesis contended for. It is the beloved of God (or his Chosen) whom he will have made partakers of saving Repentance; & hereunto he establisheth them (for with that word is the defect in the sentence to be supplyed) by, or with the Almighty will: because he will have his beloved partakers of saving Repentance, and the benefits thereof, he confirmes and establishes them in it, with his Omnipotent, or Soveraigne will. The inconsistency, and irreconcileableness of this assertion, with the doctrine of these Saints Apostacy, the Learned Reader needs not any Assistance to manifest to him. Answerably hereunto he saith of God. foreign, pag. 38: and p 66: mentioning the blessedness of the forgivness of sins, out of Ps. 32: he adds. foreign foreign. The Elect of whom he speaks, are those, on whom, through, and for Christ, God bestowes the blessedness of Justification: Elect they are of God anteecedently to the obteining of that blessedness, and through that, they doe obteine it: so that in that short sentence of this Authour the great pillar of the Saints perseverane, which is their free Election, the root of all the bless…dness which afterward they enjoy, is established: other passages like to these, there are in th…t Epistle, which plainly deliver the primitive Christians of the Church of Rome, from any communion in the doctrine of the Saints Apostacy, and manifest their Perseverance, in the doctrine of the Saints Perseverance, wherein they had been so plentifully instructed not long before, by the Epistle of Paul unto them.

He who upon the Roll of Antiquity presents himselfe in the next place to our consideration, is the renowned Ignatius, concernig whom I desire to begge so much favour of the learned Reader, as to allow me a diversion unto some thoughts and observations, that belong to another subject, then that, which I have now peculiarly in hand, before I come to give him a tast of his Judgment in the doctrine under debate.

As this Ignatius Bishop of the Church at Antioch, was in himselfe… man of an excellent spirit, em…nent in holiness, and to whom on the behalfe of Christ it was given not only to believe on him, but also suffer for him, and on that account of very great and high esteem among the Christians of that Age wherein he lived, and sundry others following, so no great Question can be made but that he wrote toward the end of his pilgrimage, when he was on his way to be offered up through the holy Spirit by the mouths of wild beasts to Jesus Christ, that he wrote sundry Epistles to sundry Churches, that were of cheifest note and name in the Countreys about. The concurrent Testimony of the Antients in this matter of fact, will give as good Assurance as in this kind we are capable of: Eusebius reckons them up in order, so doth Hierome.

After them frequent mention is made of them by others, & special sayings in them are transcribed: And whereas it is urged by some, that there is no mention of those Epistles before the Nicene Councell, before which time, it is as evident as if it were written with the beams of the sun, that many false and supposititious writings had been imposed on, and were received by many in the Church, (as the story of Paul and Tecla is mentioned and rejected by Tertull: de Baptis: Hermae Pastor by others) it is answered that they were mentioned by Irenaeus some good while before, Lib. 5. cap. 28. saith he. Quemadmodum quidam de nostris dixit, propter Martyrium in Deum adjudicatus ad bestias; quoniam frumentum sum Christi & per dentes bestiarum moler ut mundus panis Dei inveniar. Which words to the substance of them are found in these Epistles: though some say nothing is here intimated of any Epistles or writings, but of a speech that might passe among the Christians by Tradition, such as they had many among themselves, even of our Saviours, some whereof are mentioned by Grotius on these words of Paul, remember that word of Christ that it is more blessed to give then to receive. What probabilitie or ground for conviction there is in these or the like Observations, and Answers is left to the judgement of all. This is certain that the first mentioning of them in Antiquities is to be clearely received, (and that perhaps with more then the bare word of him, that recites and approves of the Epistles of Jesus Christ to Abgarus the King of the (Edessens) or of him that reckons Seneca among the Ecclesiasticall writers, upon the account of his Epistles to Paul) or the following Testimonies, which are heaped up in abundance by some who think (but falsely) that they have a peculiar interest enwrapped in the Epistles, now extant, will be of very small weight or value.

For my part I am perswaded, with that kind of perswasion wherein in things of no greater moment I am content to acquiesce, that he did write 7. Epistles, and that much of what he so wrote is preserved in those that are now extant, concerning which the contests of learned men have drawne deep and run high in these latter daies, though little to the advantage of the most that have laboured in that cause, as shall be manifested in the processe of our discourse.

A late learned Doctor in his dissertations about Episcopacy, Unicum D. Blondellum aut alterum fortasse inter omnes mortales Walonem Messalinum cap. 25. s. 3.or dispute for it against Salmasius and Blondellus tells us, that we may take a tast of his confidence in asserting Dissert: 2. cap. 23. §: j. that Salmasius and Blondellus mortalium omnium primi, thought these Epistles to be feigned, or counterfeit. And with more words Cap. 24. 1. he would make us believe, that these Epistles of Ignatius where allwaies of the same esteeme with that of Clemens from Rome to the Corinthians of which he treats at large in his fourth Dissertation) or that of Polycarpus to the Philippians which we have in Eusebius he addes in the judgment of Salmasius and Blonde…lus, Solus Ignatius foreign cujus tamen Epistolae pari semper cum illis per universam ab omni av… patrum nostrorum memoriam reverentiâ Excipiebantur; nec prius a mortalium quovis in judicium vocabantur (multo minus ut in re certâ & extra dubium positâ inter plane foreign & foreign rejiciebantur) quam Presbyteri Anglicani patribus suis contumeliam facere caepissent iisque aut suppetias ferre, aut rem gratam facere (quibus illecebris adducti nescio) hi duo non ignobiles Presbyteranae causae hyperaspista in seipsos recepissent. Of his Two learned Antagonists one is dead, and the other almost blind, or probably they would have dealt not much more gently with the Doctor for his Parenthesis (quibus illecebris adducti nescio) then one of them formerly did (Salmas: de subscribendis & signandis Testamentis se… specimen Consula: Animad: Heraldi: Cap: 1. Pag: 19 Nuper quidem etiam nebulo in Angliâ, Capellanus ut audio Regis, Hammendus nomine, libro quem edidit de potestate clavium Salmasse iratus quod aliam quam ipse sententiam probet ac defendat, haud potuit majus convicium, quod ei diceret, invenire, quam si Gramaticum appellaret) for his tearming him a Grammarian, yet indeed of him, (such was the hard entertainment he found on all hands) it is by many supposed that he was illecebris adductus (and they stick not to name the bait he was caught withall) wrought over in a manner to destroy the faith of that, which he had before set up and established.

For the thing it selfe affirmed by the Doctor, I cannot enough admire with what oscitancy or contempt, he considers his Readers (of which manner of proceeding this is very far from being the only instance) that he should confidently impose such things upon them. He that hath written so much about Ignatius, and doth so triumph in his Authority, ought doubtless to have considered those concernments of his Author which are obvious to every ordinary enquirer: Vedelius his Edition of Ignatius at Geneva came forth with his notes in the yeare 1623 long before either Salmasius, or Biondellus had written any thing about the supposititiousness of these Epistles: in the Apologic for Ignatius whereto prefixed, he is forced to labour and sweat in the Answer of one, whom he delervedly stiles Virum Doctissimum; arguing (not contemptibly) that Ignatius never wrote any such Epistles, and that all those which were carried about in his name, were false and counterfeit.

But perhaps the Doctor had taken caution of one of the Fathers of his Church, that à Genevensibus istis Typographis praeter fraisdes, & fucos, & praestigias non est quod quicquam expectemus (Montacu: Appar: lib. 5. Sect: 46. pag: 19.) and so thought not fit to look into any thing that comes from them.

Especially may this be supposed to have some influence upon him, considering the gentle censure added in the next words by that Reverend Father of his Church concerning the endeavour of Vedelius in his notes on that Edition. Ne que Audax ille & importunus Ignatii Censor, quicquam attulit ad paginas suas implendas praeter inscitiam, & incuriam, & impudentiam singularem (nec saevi magne sacerdos) dum ad suum Genevalismum antiquitatem detorquet invitissimam, non autem quod oportuit, Calvinismum amussitat ad antiquitatem. And what I pray is the reason of his Episcopal censure? That he should deale with poor Vedelius in that language wherewith no men of his Order, and Authority were wont to deale with preaching Ministers at their visitations? Why this poor man in that passage which you have in the Epistle to the Magnesians (in that Edition: p: 56.) where treating of the Antient Fathers expectations of the coming of Christ, retaines the common reading of, foreign referring the word to their expectation of seeing him come in the flesh, which upon the Testimony of our Saviour himselfe, they desired to see, and saw it not, not correcting it by a change of foreign into foreign, so referring it to their faith in Christ and salvation by him as in his Judgment, he ought to have done foreign

A little thing would provoke the indignation of a Prelate against any thing that came from Geneva.

I say I would suppose, that this might divert our Doctor from casting his eye upon Vedelius, whose defensative would have informed him that these Epistles had been opposed as false and councerfeit, before ever Salmasius, or Blondellus had taken them into consideration; but that I finding him sometimes insisting on that Geneva Edition.

For whereas Cap: 2. Sect: 2: he tells you that he intends to abide only upon the Edition of Isaac Vossius in Greek, published from the Archives of the Library of Lawrence de Medices, and the Latin Edition published by Bishop Vsher, out of our Library here at Oxford, yet cap. 8: being pressed with the Testimony of the writers of the Epistle to the Magnesians, in that Edition calling Episcopacy foreign, plainly intimating a comparative Noveltie, in that order to others in the Churches, and fearing (as well he might) that his translation of foreign into, the ordination of a young man, would scarce be received by the men of his own prejudice (for surely he never supposed, that he should impose on any other, by such gross figments) he prefers the Vedelian Edition (where these words are not so used) before it: and informes us that sic legendum (as it is in the Geneva Edition) suadet tota Epistolae series. Now this truly is marvelous to me (if the Doctor consulteth Authors any farther, then meerly to serve his present turne) how he could ever advise with that Edition of Vedelius, and yet so confidently affirme, that Salmasius and Blondellus were the first that rejected these Epistles, as feigned and counterfeited.

But yet a little farther I the first Edition of these Epistles in Latine was Augustae Vindelicorum, an: 1529: in Greek at Basil 1566: Before which time I suppose the Doctor expects not, that any opposition should be made to them, considering the heaps of filth & dung, that until about that time, were owned for the off-spring 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 borne, aud 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 quadragessima, & similibus corruptelis. Nihil naeniis istis quae sub Ignatii nomine edetae sunt putidius. Quominus tolerabilis est eorum impudentia qui talibus larvis ad fallendum se instruunt. Cal. Instit. lib. 1 cap. 13. Sect: 29.

What ever be the Judgment of our Doctor concerning this man, (as some there are of whom a learned Bishop in this nation long agoe complained, that they are still opening their mouths against Calvin, who hope them to mouthes to speak with: Abbot: ad Thom:) He will in the Judgment of some, be so farre accounted some-body, as to take off from them the confident. Assertion that Salmasius, and Blondellus, were mortalium primi that rejected these Epist…es.

The Centuriators of Magdenburg were esteemed to be some bodies in their dayes: and yet they ma…e bold to call these Epistles into Question: and to tender sundry Arguments to the impa…ing of their Credit and Authority. This then they Cent: 2. cap: 10 De Epi, cop: Antioch: ac primum de Ignatio.

Lectori pio & attento considerandum relinquimus quantum sit illis Epistolis tribuendum. Non enim dubitamus quin in lectione earum cu…libet ista in mentem veniant: primum quod se è in omnibus Epistolis; licet satis Copiesis, occasio scribendi praetermittitur, nec vel divinare licet, quare potissimùmad hanc vel illam Ecclesiam literas voluerit mittere. Deinde ipsius peregrinationis Ratio non parvum injicit scrupulum considerantibus, quod multo rectiore & brevioriitinere, Romam potuerit navigare, ut testatur vel ipsius Pauli Exemplum.—Expende quam longum sit iter, Antiochiâ ad littus Aegaei pelagi se recipere, ibi que rectâ sursum versus Septentricnem ascendere, & praecipuas civitates in littore sitas us que ad Troadem perlustrare, cum tamen Romanum iter sit destinatum versus occasum. Tertiores ejusmodi in istas literas inspersae sunt ut ad eas propemodum obstupescat lector &c. Hac cùm aliàs non somnolento lectori incidant, non existimaverimus &c.

Thus they at the worlds first awaking, as to the Consideration of things of this kind.

To them adde the learned Whitaker Cont: I mâ de perfect: script: quaest: sextâ c: 12: where after he hath disputed against the credit of these Epistles, joyntly and severally, with sundry Arguments at length he Concludes, sed de his Epistolis satis multa, & de hoc Ignatio quid judicandum sit, satis ex its const are potest quae diximus. Ista Papistae non audent tueri &c. To whom sundry others might be added convincing Salmasius and Blondellus, not to have been Mortalium primi that called them into Question.

I have not insisted on what hath been spoken, as though I were wholly of the mind of them, who utterly condemne those Epistles as false and counterfeit; though I know no possibility of standing before the Arguments levyed against them (notwithstanding the fore-mentioned Doctors attempt to that purpose, without acknowledging so much corruption in them, Additions and Detractions from what they were when first written, as will render them not so clearly serviceable to any end or purpose, whereunto their Testimony may be required, as other unquestionable writings of their Antiquity are justly esteemed to be. That these Epistles have fallen into the hands of such unworthy Impostors as have filled the latter ages with labour and travel to discover their deceits, The Doctor himselfe granteth: dissert: 2. cap. 2 Sect: 6: nulla (saith he) quidem nobis insumbit necessitas, ut in tantâ exemplarium & editionum varietate & inconstantiâ, nihil uspiam Ignatio interpolatum aut adsutum affirmemus.

And indeed the foysted passages in many places are so evident, yea shameful, that no man who is not resolved to say any thing, without care of proof or Truth, can once appeare in any defensative about them. Of this sort are the shreds and pieces out of that branded counterfeit piece of Clemens, or the Apostles constitutions which are almost in every Epistle packed in, in a bungling manner, oftentimes disturbing the sense and coherence of the place: yea sometimes such things are thence transcribed, as in them, are considerable Arguments of their Corruption, and falshood: so is that period in the Epistle to the Magnesians taken from Clemens. Constitut lib. 6 cap. 2. foreign. This Abeddadan being mentioned next after Absolom's dying by the loss of his head, is therefore supposed to be Sheba the Son of Bickri, but whence that counterfeit Clemens had that name is not known. That the counterfeit Clemens by Abeddadan intended Sheba is evident from the words he assignes unto him in the place mentioned. Abeddadan said, foreign. And joynes him with Absolom in his Rebellion▪ such passages as these they are supposed to have received from that vaine and foolish Impostor: but if it be true which some have observed that there is not the least mention made of any of those fictitious constitutions in the three first Ages after Christ, & that the foreign mentioned by Eusebius, and Athanasius, as also that foreign in Epiphanius, are quite other things, then those eight books of constitutions we now have, it may rather be supposed, that that sottish deceiver rather raked up some of his filth from the Corruption of these Epistles, then that any thing out of him is crept into them. Other instances might be given of stuffing these Epistles with the very garbidge of that beast. Into what hands also these Epistles have fallen by the way, in their journying down towards these ends of the world, is evident from these citations made out of them, by them of old, which now appeare not in them. Theodoret. Dial: 3. adv: Haere: gives us this sentence from Ignatius: foreign: which words you will scarcly find in that Epistle to the Church of Smyrna, from whence they were taken: Hierome also, Dial. 3. Con. Pelag: hath this passage of him, and from him. Ignatius vir Apostolicus & Martyr scribit audacter, elegit Dominus Apostoles qui super omnes homines peccatores erant: which words as they are not now in these Epistles, so as one observes if ever he wrote them as is pretended, he did it audacter indeed. But of these things our Doctor takes no notice.

The style of these Epistles doth not a little weaken the credit of them, being turgent, swelling with uncouth words, and phrases, affected manner and wayes of expression, new compositions of words, multiplying Titles of honour to men, exceedingly remote and distant from the plainness and simplicity of the first writers among the Christians, as is evident by comparing these with the Epistles of Clement before mentioned, that of Polycarpus in Eusebius, The Churches of Viena in that same Author, and others. Instances for the confirmation of this Observation are multiplied by Blondellus: my designed work will not allow me to insist on particulars. In many good words this charge is waved, by affirming that the Author of these Epistles was an Assyrian, and near to Martyrdome, and that in the Scriptures there are snndry words of as hard a composition, as these used by him: Ham: disser: 2. cap 3. And as he saies, from this kind of writing an Argument of sufficient validity may be drawne to evince him to be the Author of these Epistles. Hierome was of an other mind speaking of Didymus. Imperitus (saith he) sermone est, & non scientia, Apostolicum virum ex ipso sermone exprimens, tam sensuum nomine, quam simplicitate verborum. But seeing Ignatius was a Syrian, and near to Martyrdome (though he writes his Epistles from Troas, and Smyrna, which without doubt were not in his way to Rome from Antioch: & yet every where he saith he is going to Rome: ad Ephes: foreign which in the close he affirmes he wrote from Smyrna, whither he was had to his Martyrdome) what is it to any man, what style he used in his writings, what swelling titles he gave to any, or words he made use of. Who shall call those writings (especially Ignatius being a Syrian) into question.

But perhaps some farther Question may here arise, (& which hath by sundry been already started) about the use of divers Latine words in those Epistles, wich doubtless cannot be handsomely laid on the same account of their Author being a Syrian, and nigh to martyrdome, foreign, are usually instanced in: words to whose use no Roman customes, observations, Orders, nor rules of Goverment, do administer the least occasion. Of these the Doctor tells you, he wonders only that in so many Epistles, there are no more of this kind: And why so? The Epistles are not so large a Volume; a very few hours will serve to read them over; and yet I am perswaded that in all that compass of reading, in the Greek Fathers which our Doctor ownes, he cannot give so many instances of words barbarous to their language, no way occasioned by the meanes before mentioned, as have been given in these Epistles. But he wonders there are no more, and some wonder that all are not of his mind. But he farther informes us, that a diligent Reader of the Scripture, may observe many more Latine words in the new Testament then are used in these Epistles; and for a proof of his diligence and observation, reckons up out of the end of Passor's Lexicon sundry words of that kind, made use of by the Sacred writers. I feare unto some men, this will scarce be an Apologie prevalent, to the dismission of these Epistles, from under the Censure of being at least fowly Corrupted. Of the whole collection of words of that sort made by Passor, among which are those especially cull'd out by our Doctor to Confirme his observations, there is scarce one, but either it is expressive of some Roman Office, Custome, mony order, or the like: words of which nature pass as proper names (as one of those mentioned by the Doctor is, and no otherwise used in the new Testament) from one Country and language to an other, or are indeed of a pure Greek Original, or at least were in common use in that Age; neither of which can be spoken of the words above mentioned, used in the Epistles: which were never used by any before or after them, nor is there any occasion imaginable why they should: Parvas habent spes Epistolae, si tales habent: I would indeed gladly see a faire, candid, & ingenious defensative of the Style & manner of writing used in those Epistles, departing so eminently from any thing that was customary in the writings of the men of those daies, or is regular for men of any generation, in Repetitions, affected compositions, Barbarismes, Rhyming expressions, and the like; for truly notwithstanding any thing that hitherto I have been able to obtaine for help in this kind, I am enforced to encline to Vedelius his answers, to all the particular Instances given of this nature; this, and that place is corrupted, this is from Clemen's Constitutions, this from this or that Tradition: which also would much better free those Epistles from the word foreign, us'd in the sense whereunto it was applyed by the Valentinians long after the death of Ignatius, then any other Apologie, I have as yet seen, for the securing of its abode in them.

It is not a little burdensome to the thought of sober and learned men, to consider how frequently, causlesly, absurdly in the midst of discourses quite of another nature, and tendency, the Author of those Epistles (or some body for him) break in upon the Commendation of Church Officers Bishops and Presbyters, exalting them with titles of honour to the greatest Potentates on earth and compareing them to God the Father and Son; where as none of the Sacred writers that went before him, nor any of those good and holy men who (as is supposed) followed after him do hold the least communion or society with him. foreign Epist: ad Tral: whereunto is immediatly subjoyned that Doctrine concerning Deacons, which will scarcely be thought to be exegetical of Act. 6. foreign &c. And foreign. What the Writer of this passage intended to make of a Bishop well I know not: but thus he speaks of him Epist: ad Magnes. foreign (as the Apostle speaks concerning God, Heb: 6 10.) foreign. Thus indeed some would have it, who to help the matter, have further framed such an Episcopacy, as was never thought on by any in the dayes of Ignatius, as shall afterwards be made evident. And in the same Epistle this is somewhat uncouth and strange. foreign. Whether the Lord Christ hath bound any such burden upon the shoulders of the Saints, I much question; nor can I tell what to make of the comparison, between 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 Epist: ad Philadel: foreign (well aimed however) foreign. The Epistle to the Church at Smyrna is full of such stuff, inserted without any occasion, order, coherence or any colour to induce us to believe that it is part of the Epistle as first written. One passage I may not omit. foreign (in the language of our Saviour repudiating the Pharisees corrupted glosses on the Law) foreign. So Peter's mistake is corrected: his reasons follow, foreign (as was Jesus Christ) and it is added, foreign. How well this suits the doctrine of Peter and Paul, the Reader will easily discerne. Caesar or the King is upon all accounts thrust behind the Bishop, who is said to be Consecrated to God for the salvation of the World: him he is exhorted to obey; and in express opposition to the Holy Ghost, the Bishop's name is thrust in between God and the King, as in away of preheminence above the latter: and to doe any thing without the Bishop is made a farre greater crime then to rise up against the King. As this seemes scarce to be the language of one, going upon an Acculation to appeare before the Emperour, so I am certaine, it is most remote from the likeness of any thing, that in this affaire we are instructed in from the Scripture. Plainly this language is the same with that of the false Impostor Pseudo-Clemens in his pretended Apostolical Constitutions. At this rate, or somewhat beyond it have you him ranting Lib. 2, cap. 2. foreign. All Popes, with all sorts of Persons whatever Priests, Kings, and Princes, Fathers and Children, all under the feet of this Exemplar of God, and Ruler over men. A passage which doubtless eminently interprets and illustrates that place of Peter's Epistle ch. 5. v. 1. 2. 3. The Elders that are among you I exhort, who also am an Elder, and a witness of the suffering… of Christ and also a partaker of the glory that shall be revealed, feed the flock of God, which is among you, taking the oversight thereof not by constraint, but willingly, not for filthy lucre, but of a ready mind, neither as being Lords over God's heritage but …eing Examples to the flock. But yet as if the man were starke mad, with wordldy pride and pompe He afterwards in the name of the Holy Apostles of Jesus Christ, commands all the Laity (forsooth) to honour, love, and feare the Bishop, foreign. Lib. 2. Cap 20. And that you may see whither the man drives, and what he aimes at after he hath set out his Bishop like an Emperour, or an Estern-King, in all pompe and glory. He addes, foreign. The paying of tribute to them as Kings is the Issue of these descriptions, that they may have wherewithal to maintaine their pompe and greatness, according to the institution of our Lord Jesus Christ and his blessed Apostles. But I shall not rake farther into this dunghil, nor shall I adde any more instances of this kind out of Ignatius, but close into one insisted on by our Doctour, for the proof of his Episcopacy. Dissert. 2. Cap. 25. 7. Saith he Quartò. foreign. Episcopo attendite, ut & vobis Deus attendat, ego animammeam libenter eorum loco substitui cuperem (quod Anglicè optimè dicimus, (my soul for theirs) qui Episcopo, Presbyteris, & Diaconis obsequuntur. I hope I may without great difficulty obtaine the Doctours pardon, that I dare not be so bold with my soule as to jeopard it in that manner, especially being not mine owne to dispose of.

Upon these and many more the like accounts do the Epistles seeme to me, to be like the Children that the Jewes had by their strange Wives. Neh: 13, who spake part the language of Ashdod, and part the language of the Jewes. That there are in them many footsteps of a gracious Spirit, every way worthy of, and becoming the great and holy personage, whose they are esteemed, so there is evidently a mixture of the working of that worldly and carnal Spirit, 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 Clêmen's, that gives countenance to those descriptions of Episcopacy, Bishops, and the subjection to them, that are in those Epistles (as now we have them) So insisted on? What titles, are given to Bishops? What Soveraignty, Power, Rule, Dominion is ascribed to them? Is there any thing of the like Nature in the writings of the Apostles? In Clemens, the Epistle of Polycarpus &c. Or any unquestionable legitimate off-spring of any of the first Worthies of Christianity? Whence have they their three orders of Bishops, Presbyters, and Deacons, upon the distinct observation of which so much weight is laid? Is there any one word, iota, title, or syllable, in the whole book of God giving countenance to any such distinctions? Eph. 4. 8. We have Pastors and Teachers. Rom: 12. 7.8. Him that teacheth, him that exhorteth, him that ruleth, and him that sheweth mercy, Philip. 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 whatever. Deacons we have appointed Acts the 7. And Elders. Acts 14. 23. Those who are Bishops we find called Presbyters. Titus: 1. 5. 7. And those who are Presbyters, we find termed Bishops. Acts 20. 28. So that Deacons we know and Bishops who are Presbyters, or Presbyters who are Bishops we know, but Bishops, Presbyters, and Deacons, as three distinct orders in the Church, from the Scripture we know not. Neither did Clemens in his Epistle to the Corinthians, know of any more then we do, which a few instances will manif…st: saith he speaking of the Apostles. foreign &c. Bishops and Deacons (as in the Church at Philippi) this man knowes: but the third order he is utterly unacquainted withal. And that the Difference of this man's 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 will be execused from the usefulness of it, to the Parpose in hand. Pag. 57. 58. foreign (for so it seemes was the manner of the Church in his dayes, that their officers were appointed by the consent of the whole Church) foreign (or the Bishops of whom he was speaking) foreign. &c. And sundry other discoveries are there, in that Epistle of the like nature: It is not my designe, nor purpose to insist upon the parity of Bishops and Presbyters, or rather the Identity of office denoted, by sundry Appellations from these and the like places: this work is done to the full by Blondellus, that our labour in this kind, (were that the purpose in hand,) is prevented. He that thinkes 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 thinke it needful, to be Able to distinguish between words and things. That Clemens ownes in a Church but two sorts of Officers, the first whereof he calls sometimes Bishops, sometimes Presbyters, the other Deacons, the Doctour himselfe doth not deny.

That in the Judgment of Clemens no more were instituted in the Church is no less evident. And this carries the conviction of it's truth so clearely with it; that Lombard himselfe confesseth, hos solos ministrorum duos ordines Ecclesiam primitvam habuisse, & de his solis praeceptum Apostoli nos habere. Lib. 4. Sen. D. 24. Lib. 3. ext. It seemes moreover that those Bishops and Deacons in those dayes (as was observed) were appointed to the office, by and with the consent of the People, or whole body of the Church: no less do those words import, foreign. Our Doctour indeed renders these words, applaudente aus congratulante Ecclesiâ totâ: and addes (satis pro imperio) nihil hìc de acceptatione totius Ecclesiae, sine quà Episcopos & Diaconos ab Apostolis & Apostolicis viris constitutos non esse, ex hoc loco concludit Blondellus, quasi qui ex Dei jussu & Approbatione constituebantur populi etiam acceptatione indigere putandiessent. Dissert: 4. Cap. 7. 8. 10. And who dares take that confidence upon him, as to affirme any more, what so great a Doctor hath denyed? Though the scope of the place, the nature of the thing, and first most common sence of the word here used, being, willingly to Consent (as it is also used in the Scripture for the most part. Act: 8. 1. 1 Cor 7. 12) to a thing to be done, or to the doing of it, yet here it must be taken to applaud, or congratulate, or what else our Doctour pleases, because he will have it so. foreign also, must be Viri Apostolici, men with Apostolical or extraordinary power, when they are only the choice men of the Church, where such a constitution of Officers is had, that are intended because it is our Doctours purpose to have the words so rendred. Ex jussu Dei & Approbatione, as though any particular command or opprobation of God were intimated, for the constitution of the Bishops and Deacons mentioned, beyond the institution of the Lord Jesus Christ, that Elders should be ordained in every Church, because this would seeme to be exclusive wholly of the consent of the people, as any way needful or required to their constitution: which yet as it is practically false, no such thing being mentioned by Clemens, who recoutneth the way and meanes, 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 is it argumentatively weake and Unconcluding. God appointed, designed Saul to be King, approving of his so being, and yet he would have the people come together to chuse him. So also was it in the case of David. Though the Apostles in the name & the authority of God, appointed the Deacons of the Church at Hierusalem, 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 Act. 14. 23. It will ere long be manifested, that neither our Doctour nor any of his Associates have as yet disproved. This poore 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 an other manner of thing, then many of our great Doctours have snpposed. But he informes 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 said foreign i: e: Saith he Revelationibus edoctos esse, quibus demum haec dignitas communicanda esset; that is, that they appointed those, whom God revealed to them in extraordinary manner to be so ordained, and this is the meaning of foreign, and why so? The holy Ghost orders concerning the appointment of Deacons foreign. 1 Tim 3. 10. That those who are to be taken into office and power in the Church had need first to be tryed and approved; is granted. And this worke the Apostles give to the multitude of the Church. Act: 6. Where yet after the peoples Election, and the Apostles Approbation, and the trial 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, foreign. But how shall it be made to appeare that, Spiritum probantes, trying or 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 speak, foreign. Act. 6. 10. And Paul purposed foreign. Act: 19. 21. And we are said to serve God, foreign. Gal. 5.5. and to make supplication foreign. Eph. 6. 18. With many more expressions of the like nature. Does all this relate to immediate Revelation, and are all things done therby which we are said to doe in the Spirit? Before we were instructed in this mystery, and were informed that, foreign, did signify to be taught by revelation. We had thought that the expression of doing any thing foreign had manifested the Assistance, guidance, and direction, which for the doing of it we receive, by the holy and b…essed spirit of God, promised unto us, and bestowed on, in & through the Lord Jesus Christ. Yea but he addes, that it is also spoken of the Apostles. foreign praecognitionem (i: e:) Revelationem foreign, they appointed them Bishops and Deacons, by the helpes and presence of the spirit with them, the Apostles examined, tryed those who were to be appointed Bishops, so obtaining, and recieving a perfect foreknowledge, or knowledge of them before their Admission into office. This also expresses Revelation (foreign) upon tryal it was revealed unto them) and so must any thing else be allowed to be, that our Doctour will have to be so, now he is asserting to that purpose. But had the foreign, who appointing Bishops and Deacens after the Apostles time, had they also this special Revelation? Or may they not be said, foreign. If not, how will you look upon them under the notion of foreign, 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 Roome 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 Doctour for this insinuation, and will tye knots upon it, that will trouble him to loose.