Stewards ruling many hundred Families of which more anon 3. Another part of the Bishops work in those times was to Baptize For it was part of the Apostles work Matth. 28. 19 20. And how great a work that was to try the peoples due preparations and to see that they did understandingly and seriously what they did I desire no other proof than the great care taken in all the ancient Churches of this business which brought up the Custom of baptizing but twice a year Object The Apostles baptized three thousand at once Answ The Jews were supposed to be bred up in the knowledge of other parts of Religion and wanted only the knowledge of the true Messiah and his Salvation which might be taught them in a shorter time than the Gentiles could be taught the whole substance of Religion that knew but little Therefore as soon as the Jews were convinced of the true Messiah and the righteousness of Faith and consented to the Covenant they might be baptized 2. The extraordinary effusions of the Spirit in that time did make a shorter preparation sufficient At least Baptizing must be an addition to the Bishops work 4. As the Apostles laid hands on Believers to convey the Holy Ghost so the Prelatists think that the Bishops then Confirmed Believers with Imposition of hands saith Doctor Hammond on Heb. 13. a. To teach exhort confirm and impose hands all which were the Bishops office in that place And O what a work it is to know the persons of many hundred Parishes to be capable of Confirmation and so to confirm them of which more afterward 5. I need not prove that the Bishops then were the Masters of the Assemblies and called them appointing time and place as the Rulers of the Synagogues did which sheweth that they were present with the Church Assemblies 6. The Bishops administred the Lords Supper as all confess and therefore must have some Pastoral notice of the fitness of all the Church to receive it which intimateth sufficiently the extent of the Church 7. They went before the Assemblies usually in performance of the publick worship They prayed with them and praised God And Doctor Hammond thinks that in all this in Scripture times they had not so much as a Presbyter to assist them 8. They admonished the unruly and disorderly and received Accusations and openly reproved and excommunicated the Impenitent And O how great a work is it to deal with one Soul aright as must be done before it cometh to Excommunication Much more with all in a Parish Much more in many hundred Parishes 9. It is confessed that it was the Bishops work to absolve the penitent publickly And then he must judge of their Repentance and then he must try it And for how many thousand can a Bishop do this with the rest 10. The Bishop did dismiss the Congregation with a Benediction as is maintained by those that we dispute with and therefore must be present in it 11. They were to visit and pray with the sick and all the sick to send for them to that end Jam. 4. 14. If any be sick among you let him call for the Elders of the Church and let them pray over him saith Doctor Hammond Because there is no evidence whereby these inferior Presbyters may appear to have been brought into the Church so early And because the visiting of the sick is anciently mentioned as one branch of the office of Bishops therefore it may very reasonably be resolved that the Bishops of the Church one in each particular Church but many in the universal are here meant Though I am far from believing him that the sick person is bid to send but for one when the term is plural or that he must send for many out of other Churches I will take his concession that this was the Bishops work 12. Lastly They were to take care of the poor and of the Contributions and Church stock saith Doctor Hammond on 1 Cor 12. 28. The supreme trust and charge was reserved to the Apostles and Bishops of the Church So in the 41st Canon of the Apostles the Bishop must have the care of the moneys so that by his power all â—e dispensed to the poor by the Presbyters and Deacons and we command that â—e have in his power the Church Goods So Justin Martyr Apol. 2. That which is gathered is doeposited by the Praefect or Bishop and he helpeth or relieveth the Orphans and Widows and becometh the Curator and Guardian of all absolutely that be in want So Ignatius to Polycarp After the Lord thou shalt be the Curator of the Widows And Polycarp himself speaking of the Elders or Bishops They visit and take care of all that are sick not neglecting the Widows the Orphans and the Poor So far Doctor Hammond So that by this time it is easie to see how great the ancient Churches were yea and how great they were to be continued when all this is the Bishops Office and Work We are willing that they have Diocesses as big as they can do this work in even with a Consessus of assisting Presbyters There is no one of all these twelve alone that a Bishop can do for a Diocess of many score or hundred Churches How much less all these set together Nay what one considerable Parish would not find a Bishop with divers assistants work enough in all these kinds if it be faithfully done As for the doing of it per se aut per alium I have so far confuted it before as that I may be bold to tell them now that they may also receive the reward in se aut in alio And if he that will not work should not eat quaere whether they should eat per alium I add If all this as Doctor Hammond maintaineth was made by the Spirit in the Apostles the Bishops work if they may make new Church-Officers to commit part of their work to there may be twelve sorts of Officers made by them for these twelve parts of their work And then we shall better understand them Whatever is the work of a Bishop as a Presbyter every Presbyter may and must do according to his ability and opportunity But whatever belongeth to a Bishop as a Bishop cannot be done by another either Lay-man or Presbyter Therefore let us have but Bishops enough to do it or else confess that it is no necessary work So great a trust as the Gospel and mens souls which Christ hath committed to Bishops may not be cast upon others without his consent that did commit it to them But they can shew no consent of Christ to make new Officers to do their work by Timothy was to commit the same to others which he had received 2 Tim. 2. 2. The things thou hast heard of me among many witnesses the same commit thou to faithful men who shall be able to teach others also And who knoweth not that if a Tutor commit his work statedly to another he maketh
no Model of a Gospel Ministry nor proof of our Authority or obligation as instituted from the Instituted Ministry of the Mosaical Church Because the Law of Moses is abrogate and indeed did never bind the Gentiles as I have fullier proved in my Treat of the Lords day Nor is it safe to argue from parity of reason that we must now be or do as they did in point of pure institution while we so little know the total reason of God's institutions and when he himself hath taken them down and set up new ones we must not then plead our Reason against the alterations which God himself hath made 7. Therefore though Christ be now the Head and Fountain of Power both to Magistrates and Ministers yet he did not institute a new Office of Magistracy but add new Laws for them to rule by as part of their Rule of Government Because their Office was so much founded in Nature and so much of their work lay in ruling mankind according to their common Natural Law But a Ministry he did institute a-new as to the species and great essentials of the Office 8. Christ changing both the Instituted Mosaical Law and Priesthood did begin himself in his own person as the Great Prophet High Priest and King of his Church to exercise his Office in the Jewish Nation 9. Being not to continue corporally on earth nor his bodily presence being ubiquitary he designed that the Holy Ghost should be his Agent internally to carry on his work in the World And he appointed the Sacred Office of the Ministry that meet men might be his Agents externally in the Teaching and Governing of his Redeemed ones in a holy order and in conducting them in holy worship in a Ministerial subordination to his Prophetical Regal and Priestly Office 10. As he himself did Officiate among the Jews so he first placed this Ministerial Power in twelve chosen men and seventy Assistants with some relation to the twelve Tribes and seventy Elders of Israel to whom he sent them 11. During the time of Christ's abode among them in the flesh they were but as Pupils and Learners while they were Teachers and their Abilities Commissions Office and Work and so their success were all yet imperfect They were not yet authorized openly and commonly so much as to declare Christ to be the Messiah and Saviour but only to prepare men for that belief Because those works were not yet done which must be the Evidences of their Doctrine and the Instruments of mens Conviction viz. Christ's Death Resurrection Ascension and his sending the miraculous gift of the Holy Ghost 12. When Christ was risen before his Ascension he perfected their Commission both as to their Work and Province but appointed them to stay till the descent of the Holy Ghost upon them as the sealing and full delivery of it giving them full ability for their work before they set themselves about the solemn performance of it 13. Their Commission and Office was 1. to Teach men and make them Christians or Christ's Disciples 2. and then to Baptize them into the name of the Father the Son and the Holy Ghost and so to take them into his Covenant and Church and 3. to Teach them as Covenanted and en-Churched persons to observe all his commands The first part of their work was to be exercised unlimitedly on all the World as far as they were able The second part on the new Converted Believers and their infant seed And the third part on the Baptized that were adult And he added the promise of his presence with them to the end 14. As he now enlarged their Commission to All the World as the object of the first part of their Office so he added one Paul by a voice from Heaven unto the number of the Apostles who was especially made an Apostle to the Gentiles to shew the rest that they were no more confined to the twelve Tribes of Israel 15. Because these Apostles were entrusted not only with a common Preaching of the Gospel but as Founders of the Churches to be the eye and ear witnesses of the life miracles resurrection and doctrine of Christ and to acquaint men certainly with the Laws of Christ therefore he promised them the extraordinary gift of the Holy Ghost to lead them infallibly into all truth and to bring all things to their remembrance which he had taught and given them in Charge and so to enable them to perform all their Commission which he gave them accordingly and so made them the Foundations of his Church and the infallible deliverers of his Will to the World by their preaching and practice first and afterwards by their Writings 16. Therefore since their miraculous reception of the Spirit all their Doctrines Writings and Establishments which were done in the Execution of their Commission are ascribed to the Holy Ghost It was the Holy Ghost that â—ndited the Sacred Scriptures and it was the Holy Ghost that settled the Churches and that wrought the Miracles and that bare witness of Christ and the Christian verity For the Apostles spake not of themselves but as the Holy Ghost inspired them 17. As others in that time were employed as their assistants in propagating the Christian Faith so had they also the same spirit though in several measures and gifts And so far as they had that spirit he was the seal of their doctrine But because it was the Apostles that had the promise of Infallibility we have greater assurance of the Infallibility of their writings than of others It being their approbation which is much of our assurance that the writings of their Assistants were infallible and the testimony which they give of the persons that wrote them viz. Mark and Luke 18. These Apostles with their many Assistants Prophets and Evangelists did by preaching holiness and miracles the effects of Divine Wisdome Goodness and Power convert multitudes and baptize them and did not only thus gather them into the Catholick Church to Christ but also settled them in a holy Order in particular Churches for personal communion among themselves in holy worship and holy living And they made such regular Church-communion a duty to all that could obtain it 19. By the authority of Christ and the Holy Ghost they ordained others to the sacred Office of the Ministry The same office with their own as to the common works of Preaching and Teaching the Gospel Worshiping and Guiding the Churches by holy Discipline which are the common essentials of the sacred Ministry But not the same in respect of their extraordinary endowments and works before described as eye and ear witnesses infallibly delivering the will of Christ 20. Though in the Nature of the Office all Christs Ministers have the Power before mentioned 1. to convert men to the Faith by preaching 2. to take them into the holy Covenant and Church by Baptism 3. to teach worship and rule in particular Churches or 1. to gather Churches by preaching and
baptizing 2. and then to teach and guide them Yet all are not called equally to the exercise of all these parts But some were by the Apostles and the Holy Ghost indefinitely employed in an unfixed course in converting men and gathering Churches yet officiating also in gathered Churches where they came And others were fixed in the stated relation of Pastors to particular gathered Churches to teach and rule them and worship among them yet so as also to Preach for the conversion of unbelievers as far as they had ability and opportunity 21. The unfixed Officers were called Ministers in General and Stewards of God's Mysteries and Evangelists But the fixed Officers were also especially called Bishops Pastors and Elders Though sometime â—arely the other also had such Titles because of their doing the same work transiently in the Churches where they came 22. They that were unfixed Preachers or Evangelists had not that special and particular Charge of all the souls in particular Churches and in some one Church above all the rest as fixed Bishops or Pastors have But they had a greater Obligation than these Bishops to preach to Infidels because it was their ordinary chief work 23. The Pastors of particular Churches had such a Charge of those particular Flocks above all other Flocks materially as that they were not obliged equally to do the same for others as they did for them Though yet when they had a particular call they might transiently or occasionally perform the work of the Pastoral Office to other Churches 24. This relation to their particular Flock was not such as disobliged them from their higher regard of the Universal Church For our relation to that is stricter and more indissoluble than to any particular Church And we must always finally prefer the Church Universal though materially we are to labour in our particular Churches principally and sometimes only because by such Order the Church Universal is best edified 25. The Apostles usually but not only planted Churches in great Cities rather than in Country Villages 26. This was not that hereby they might oblige others to confine Churches to Cities only nor because they had any special honour for a City but because they were the places of greatest â—â—â—â—course and had best opportunity for Assemblies and most materials to work upon 27. Neither the Apostles nor others for some Ages after Christ did divide the Countries about such Cities and assign part of theâ— to be the Diocess of one Bishop and the other part to the Bishop of the next adjoyning City Nor was there any bounding of Parishes or Diocess nor any determination to which Bishop such and such ground or Villages of unconverted Infidels did belong Only as natural prudence guided them and the spirit of God they so dispersed themselves that none might hinder another in his work but as most tended to the propagation and orderly governing of the Churches 28. Therefore no City Bishop had such a Particular Charge of the souls of all the individual Infidels either in his City or the Country round about him which some feign to have been his Diocess as he had of the souls of the Church which he was Pastor of Though he was bound to do all that he could to convert all as he had opportunity he stood not in any Pastoral relation to this or that individual Infidel as he did to all the individual Christians of his charge Ignatius requireth the Bishop to know all his Flock by name and enquire after them even the servants but not so of all Infidels in his City or Circuit 29. No man was therefore the Pastor of any Christians in a particular Church relation meerly because he converted them Nor was there ever any Law made by Christ or his Apostles that all should be members of that particular Church whose Overseer did convert them much less that at a distance they should be the members of his Episcopal charge though in another Church 30. The Apostles setled in every particular Church one or more with the Pastoral power of the Keys to teach and govern that Church and to lead them in publick worship And every such Body should still have one or more Pastors with such power And no Pastor or Bishop should have more particular Churches under his special immediate Charge than one unless as an Archbishop who hath Bishops in those particular Churches under him 31. A particular Church of Christ's Institution by his Apostles is A sacrrd Society consisting of one or more Pastors and a capable number of Christian Neighbours consociate by Christs appointment and their own consent for personal communion in God's publick worship and in holy living In this definition 1. The Genus is a sacred Society so called 1. to distinguish it from a meer community or unbodied company of Christians 2. and to distinguish it from Civil and prophane Societies For the Genus is subalternate and the species of a superiour Genus 2. The constitutive parts are Pastor and People 3. I say Pastors as distinguishing it from all other societies as headed by other Officers or Rulers As Kingdoms by Kings Colleges by their Governours Schools by School-masters Families by Parents c. For Societies are specified by their Governours 4. I say one or more because it is the Office in some person that is the constitutive part the number being indifferent as to the Beings though not as to the well being of the Society 5. The People being the other material part of the Society I call them Christians that is Baptized Professing Christians to distinguish them from all Infidels who are uncapable to be members 6. I call them Neighbours because the Proximity must be such as rendereth them capable of the Ends of the Society For at an uncapable distance they cannot have Church-communion 7. I put in a capable number because too few or too many may be utterly uncapable of the Ends One or two are uncapable defectively such multitudes as can have no Church communion are uncapable through excess of which more after 8. The form is the Relative Union of Pastor and People in reference to the Ends Which I mean in the word Consociate 9. The foundation or prime efficient is Christ's Institution 10. The Condition sine qua non is their mutual consent 11. The end or terminus is their Communion 12. The matter of this Communion is both God's publickworship and a holy life which distinguisheth them from such as associate for civil ends or any other besides these 13. The proper species of this holy Communion is that it be Personal By which I mean such as Pastor and People may ordinarily exercise in presence to distinguish it from that sort of Communion 1. which we have only in spirit in faith judgment and affection with Christians in all parts of the World And 2. from that external Communion which several Churches hold together by Messengers Delegates or Letters For if that kind of distant Communion would
now to his Arguments 1. Paul planted Paul onely was their Father What then Ergo Paul onely was their Bishop I deny the Consequence and may long wait for a syllable of proof Contrarily Paul onely was not their Apostle Ergo Paul onely was not their Bishop For every Apostle you say hath Episcopal Power included in the Apostolical and none of them ceased to have Apostolical Power where-ever they came though they were many together as at Jerusalem Ergo None of them ceased to have Episcopal Power The conceit of Conversion and Paternity entituling to sole Episcopacy I shall confute by it self anon 2. But Paul judged the incestuous person and speaketh of coming with the rod. And what followeth Ergo None but Paul might do the same in that Diocess I deny the Consequence Any other Apostle might do the same Where is your Proof And if all this were granted it is nothing against the Cause that we maintain And next let us inquire whether this Church had no Bishops or Presbyters but Paul As here is not a word of proof on their side so I prove the contrary 1. Because the Apostles ordained Elders or Bishops in every Church and City Acts 14. 23. Tit. 1. 5. Therefore the Church of Corinth had such 2. If they had not Presbyters or Bishops they could hold no ordinary Christian Church-Assemblies for all Gods publick Worship e. g. They could not communicate in the Lords Supper for Lay-men may not be the Ministers of it nor the ordinary Guides and Teachers of a Worshipping Church But they did hold such ordinary Assemblies communicating in the Lords Supper And to say that they had onely Pastors that were itinerant in transitu as they came one after another that way is to speak without book and against it and to make them differ from all other Churches without proof 3. 1 Cor. 14. doth plainly end that Controversie with 1 Cor. 11. when they had so many Prophets and Teachers and gifted Persons in their Assemblies that Paul is put to restrain and regulate their Publick Exercises directing them to speak but one or two and the rest to judge and this rather by the way of edifying plainness than by Tongues c. And c. 11. they had enow to be the ordinary Ministers of the Sacraments And cb 5. they had Instructions for Church-Discipline both as to the incestuous man and for all the scandalous for the time to come and are chidden for not using it before And who but the Separatists do hold that the power of the Keys for the exercise of this Discipline is in the Peoples hands Therefore most certainly they had a Clergy And if all this go not for proof against a bare Affirmation of the contrary we can prove nothing 4. And 1 Cor. 4. 15. I scarce think that Paul would have had occasion to say Though you have ten thousand instructers if they had not had qualified Persons enow to afford them one or two for Presbyters Cap. 2. proving no more of any one Apostles fixed Episcopacy he cometh to their secondary Bishops or Apostles And whereas we judge that Apostles and Evangelists and the Apostles Assistants were unfixed Ministers appropriating no Churches or Diocesses to themselves in point of Power but planting setling and confirming Churches in an itinerant way and distributing their Provinces onely arbitrarily and changeably and as the Spirit guided them at the present time of their work and that Bishops and Elders were such Pastors as these Church-gatherers fixed in a stated relation to particular Churches so that an Apostle was a Bishop eminenter but not formaliter and that a Bishop as such was no Apostle in the eminent sense but was also an itinerant Preacher limitedly because while he oversaw his Flock he was also to endeavour the conversion of others as far as his opportunity allowed him I say this being our judgment this learned Doctor supposeth Apostles as such to be Bishops and the fixed Bishops as such to be second Apostles And I so avoid contending about Names even where it is of some importance to the Matter that I will not waste my time upon it till it be necessary In § 1. he telleth us that these second Apostles were made partakers of the same Jurisdiction and Name with the first and either planted and ruled Churches or ruled such as others had planted Answ 1. We doubt not but the Apostles had indefinite itinerant Assistants and definite fixed Bishops placed by them as aforesaid But the indefinite and the definite must not be confounded 2. And were not Luke Mark Timothy and other itinerant Evangelists as such of the Clergy and such Assistants or secondary Apostles Exclude them and you can prove none but the fixed Bishops But if they were why did you before deny Evangelists Dissert 3. cap. 6. the power of the Keys and make them meer converting Preachers below Doctors and Pastors and the same with Deacons whereas Paul Ephes 4. 11. doth place them before Pastors and Teachers But avoiding the Controversie de nomine call them what you will we believe that these itinerant Assistants of the Apostles were of that One sacred Office commonly called the Priesthood or Ministry though not yet fixed and that the assigning them to particular Churches did not make them of a new Order but onely give them a new object and opportunity to exercise the Power which they had before and that Philip and other Deacons were not Evangelists meerly as Deacons which term denoteth a fixed Office in one Church but by a further Call And that you never did prove that ever the Scripture knew one Presbyter that had not the power of the Keys as Bishops have yea you confess your self the contrary All therefore that followeth in that Chapter and your Book of James the Just and Mark and others having Episcopal power is nothing against us The thing that we put you to prove is that ever the Apostles ordained such an Officer as a Presbyter that hath not Episcopal Power and Obligation too as to his Flock that is the Power of governing that Church according to God's Word And I would learn if I could whether all the Apostles which staid long at Jerusalem while James is supposed to be their Bishop were not Bishops also with him Whether they ceased to be Apostles to the People there Or whether they were Apostles and not Bishops And whether they lost any of their Power by making James Bishop And whether one Church then had not many Bishops at once And if they made James greater than themselves Whether according to your Premonition they did not give a Power or Honour which they had not which you think unanswerable in our Case Cap. 4. come in the Angels of the Churches Rev. 1 2 3. of which though the matter be little to our Cause I have said enough before why I prefer the Exposition of Ticoniui which Augustine seemeth to favour And I find nothing here to the
Tryal by the Holy Ghost Cap. 5. § 5. He now acknowledgeth that where many were at first Converted not always the first but the fittest was chosen Bishop And how prove you that he and his Flock were no Church The same he maintaineth § 11. And after from the choice usually made by suffrages and other reasons well confuteth the former conceit when he took it to be Blondels but sure he could not believe that they were Ecclesiae nondum natâ— or future Believers that chose Bishops by Suffrages But having so fully in this Chapter confuted his former as Blondel's opinion I doubt not but Blondel is in this as easily reconciled to him as he to himself and meant no more but 1. That the Apostles used not to make Bishops of the first Converts simply but to choose them out of the ancient grown and proved Christians 2. And that being so chosen not he that was first Baptized but he that was first ordained had the presidence in the Conâ—essus of their Presbyters Which the Dr. might easily have seen and spared his insulting upon the contrary supposition But let it here again be noted that § 9. he expresly and confidently asserteth all that I now desire viz. That Clemens doth speak of that time of the Churches beginning in which there were not yet many Believers and therefore without doubt neither Presbyters instituted If he means no Subject Presbyters or if he means not many in a Church but one Bishop I desire no more For then no Bishop had more Church Assemblies than one nor any half Presbyters were ordained by the Apostles For Clemens doth not tell us what the Apostles did in the beginning of their Preaching only but giveth us this as an account of all their course in settling Offices in the Churches where they came Cap. 6. He confesseth that Clemens mentioneth but two Orders Bishops and Deacons and we would have no more and § 4. is over angry with Blundel for gathering hence that he did not do as those that from the Jewish Elders or Priests or the 70 gather another order what is there in this Collection that deserveth the sharp words of that § Cap. 7. Whether Clemens well cited Isai 60. 17. we need not debate But if yet any think that the Dr. hath not fully granted us our Cause let him take these additions § 7. He well gathereth from Clemens that this form of Government founded in Bishops and Deacons in each Church being setled by Men entrusted by Christ is no less to be ascribed to Gods Command than if Christ himself had constituted Bishops and Deacons in every City Let who dare then approve of the alteration by the Introduction of another Order of Priests And § 8. He noteth also out of Clemens that the foresight of the contention that would be about Episcopacy caused this establishment of Bishops and Deacons No doubt God foreknew both that the popular sort would oppose Government and that the Monarchical Prelates would depose all the Bishops of the same Church save themselves and the Arch-Prelates would depose all the Bishops of particular Churches and set up half Priests in their stead And he doth well not to pass the following words in Clemens though hard yet plainly subverting the Doctors opinion that from this same foresight the Apostles constituted the foresaid Bishops and Deacons in every Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. ac descriptas deinceps ministrorum officiorumque vices reliquerunt ut in defunctorum locum alii viri probati succedere illorum munia exequi possent as Pat. Junius translateth it The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 can allow no such doubt as shall make this much of the sense to be questionable 1. That upon the foresight of the Contentions about Episcopacy the Apostles made by the Spirit an established Description of the Orders and Offices which should be in the Church not only in their times but afterwards 2. And that the approved men that should hereafter be ordained should succeed in those same Orders which the Apostles had established and described even to the same Work or Office 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. That the Apostles thus setled or described no mungrel or half Priests but only Bishops and Deacons nor any Churches that had not each a Bishop and Deacon 4. Therefore no such half Priests should be brought in but only such as the Apostles instituted or described I can scarce speak my thoughts plainlier than by the Doctors next words § 9. It is evident that by the immediate impulse of the Spirit of God Bishops were constituted Deacons only joyned to them in every Church and so at Corinth and the rest of the Cities of Achaia And that by the command of the same Divine Prophesie or Revelation successors were assigned to them after their departure not a new order invented Christ thus consulting and providing for the Churches peace c. And § 14. he well granteth 1. That the form of Church Government was no where changed by the Apostles and so no middle order instituted by them 2. That through all their Age and when they were consummate in the middle under their Disciples the Government of every Church was in the power of the Bishops and Deacons in common But whereas § 13 c. he layeth this as the ground of his Cause 1. That it was not the Church at Corinth alone but of all Achaia that Clemens writeth to under this name 2. And that there were not many Bishops in one Church but one to each of these particular Churches I desire the Reader 1. To try impartially whether in all the Drs. Book there be one word of cogent Evidence to prove what he saith yea or to make it credible or likely 2. To consider these Reasons following for the contrary 1. As is said whether Scripture custom of speech will allow us to call all the Churches of a Region A Church in the singular Number Shew one Text for it if you can 2. Whether any ancient Ecclesiastical use of speech will allow us to say that the Churches of Achaia dwell at Corinth as Clemens speaketh p. 1. 3. Whether I have not proved from 1 Cor. 14. c. that the Church of Corinth had more Ministers or Clergy men or Pastors in it than one in Paul's time And therefore was not without so soon after 4. Whether it be credible that when it was but one or two Persons p. 62. by whom or for whose cause the Preâ—byters were ejected that it is like either this one or two were members of more particular Churches in Achaia than one or two Or that all the Churches of Achaia would so far own one or two mutineers in a particular Church as to cast out many of their Ministers for their sakes 5. Yea when Clemens whole scope intimateth that this one or two did this because they aspired after Power or Preeminence themselves Could they expect themselves to be made the Rulers of more
much to the same purpose p. 87. One City with the Territories adjoyning to it being ruled by one single Bishop was to be called a singular Church And therefore that which is said to be done in every Church Act. 14. 23. is said to be done in every City Tit. 1. 5. Tâ—e sum of which observation is only this that one City with the Territories adjoyning to it never makes above one Church in the Scripture Style And yet he largely proveth the contrary that there was one Church and Bishop of Jewish Christians and one of Gentiles whereas a Province or Countrey or Nations consists of many Cities and so of many Episcopal Sees or Churches The like he hath again p. 90 § 53. But whereas p. 88. â—e would Prove that a Province or Nation of many Churches may be called one Church because the Churches in all the World are so called in our Creed and in the Scripture I answer That he can never prove that many Churches are ever in Scripture called one save only the Universal Church which is but one being Headed by one Head even Christ The Universal Church as he said before of a Church compared to Persons is One Collective body as a Political Society related to Christ or constituted of Christ and all Christians And a particular Church is one as constituted of the Ministerial Pastors and People But find any Text of Scripture that calleth the Churches of a Nation or Province one Church in all the new Testament if you can In pag. 103. he giveth Reasons for his singularity in interpreting so many Texts of Scripture and sheweth that as the Fathers differ from each other as Tirinus sheweth so we may also differ from them and I know not of any Expositor that ever wrote that hath more need of this Apology than Grotius and he And I mislike not his Reasons But then how unsavoury is it for the same person to expect that we should in reverence to one expository word in Irenaeus and another in Epiphanius forsake the common sense of the Fathers where they do agree or that we must bow to every ancient Canon But I would not have him thought more singular than he is lest when I have answered him the Prelatists forsake him and say that they are still unanswered therefore I crave the Readers special observation of his words p. 104 105. I might truly say that for those minute considerations and conjectures wheren this Doctor diffâ—rs from some others who have written before him as to the manner of interpreting some few Texts he hath the Suffrages of many of the learnedst men of this Church at this day and as far as he knows OF ALL that embrace the same cause with him Of which I only say that if he do but minutely differ from others and not at all from the most I hope my confutation of him will not be impertinent as to the rest But if he lay the very stress of his cause upon novel Expositions of almost every Text which mentioneth Bishops Presbyters Pastors and quite cross the way of almost all save Petavius that ever went before him then think whether that cause stand on so firm ground as some perswade which needeth such new foundations or ways of support at this Age in the judgement of such learned men as these Pag. 119 120 121. He proveth that Diocesane Bishops are the only Elders of the Church which James adviseth the sick to send for supposing the City Churches even of Jerusalem to be yet no bigger than that one Bishop and a Deacon who yet was not this Visiter of the sick might do all the Ministerial work Where I confess he quite outgoeth me in extenuating the Churches in S. James's time If the Church of Jerusalem had seven Deacons I will not belive him pardon the incivility that they had but one Presbyter And pardon me a greater boldness in saying if he had tryed but as much as I have done what it is to do all the Pastoral work for one Parish of 2 or 3000 Persons in publick and private he could not possibly have been of this Opinion Nor do I think it likely that when it is a singular Person that James bids send for the Elders of the Church but that it implyeth that the Church where he was had more Elders than one I confess that if it had been spoken either to Persons plurally or of Churches plurally the phrase might well have signified the single Elders of the several Churches But to say to each sick man singularly Let him send for the Elders of the Church singularly in common use of speech signifieth that there were many Elders for that man to send for in the Church And whereas he asketh whether a sick man must send for the Colledge of Presbyters I answer that a sick man may well send for the Presbyters or Ministers either one after another as there is occasion or more than one at once if need require for his Resolution If we say to a sick man in London send for the Physicians of the City and let them advise you c. it signifieth that the City hath more Physicians than one and that he may advise with one or more at once oâ— per vices as he findeth Cause and no man would speak so to him if London had but one Physician and Norwich another and York another c. And when p. 121. he supposeth the Objection that they have a mean opinion of visiting the sick because they say it is not the Bishops work which he well maketh it to be methinks this should suit with no English Ears who will quickly understand that they speak de facto of our Bishops to whom a sick man may send an hundred or fifty or twenty Miles to desire him to come presently and pray with him if his disease be a Phrensie which depriveth him of his Wits and all about him be as mad And the Bishop with us may be said to visit the sick of his Diocess as a man may be said to weed a Field that plucketh up a weed or two where he goeth or to build a City because he knockt up a Naâ—l or two in his own House Pag. 120. It is observable which he saith Indeed if it were not the Bishops work to visit the sick how could it be â—y the Bishop when other parts of his Office became his full Employment commited to the Presbyter For 1. he could not commit that to others if he first had it not in himself And 2. This was the only Reason of ordaining inferior Officers in the Church that part of the Bishops taâ—k might be performed by them Ans Either he believed that the Office of a Subject Presbyter or Order as they call it was instituted by God and setled in the Church as necessary by his Spirit and Law or not If he do then Qu. 1. Whether the work of these Presbyters after the institution be not the work of their own
and as he that will know the nature and difference of fruits or animals must stay till they are come to their full growth and ripeness and not take them green and young so he that will judge either of Schism or of Church-tyranny Lust do 2. And whether the Quakers Ranters Familists and Munster monsters be not Schismaticks ripe and at full growth and therefore a young Schismatick is not â—o tell us what Schism is but should himself see what he will be when he is ripe And so whether Popery be not the Diocesane Prelacy full grown and ripe and whether they should not therefore see what they would come to if that which withoâ—deth in the several Kingdoms were taken out of the way as the Pope hath removed it in the Empire If the Diocesans Metropolitanes Patriarks and Pope as to his Primacy in the Empire did not all stand on the same humane foundation then are they not the things that I am speaking of Obj. But the late and present Schismes in England shew that it is the adversaries of Prelacy that are the causes Ans Very true for Prelacy maketh it self adversaries and so maketh some of the Schismaticks There are two sort of Schismatickâ— some Prelatists as the Papists the Novatians the Donatists and most of the old Schismaticks were and some Anti-prelatists And there are two sorts of Anti prelatists Some Catholick being for the Primitive Episcopacy and some Schismaticks And these last the Prelates make and then complain of them It is their state and practice hereafter described that driveth men to distast them and so precipitateth the injudicious into the Contrary extreme It is Prelacy that maketh almost all the Sects that be in England at this day When they see how the Spiritual Keys are secularly used by Laymen in their Courts when they see what Ministers and how many hundred of them are silenced and what Fellows in many places are set up in their stead they think they can never fly far enough from such Prelates To tell the world It is Schismaticks that we silence and they are obedient and Orthodox persons that we set up may signifie something in another land or age but it doth but increase the disaffâ—ction of those that are upon the place and know what kind of men the Prelates commend and who they discommend and silence A very Child when he is eating his â—pple will not cast it away because a Prelate saith it is a Crab nor when he tasteth a Crab will he eate it if a Prelate Swear it is a sweat apple Though he that doth but look on them may possibly believe him I believe they that thought that Prelacy was the only cure of our Schismes do know by this time by experience that by that time the Prelates had again ruled but seven years there were seven and seven against them for one that was so before And we that dwell among them do take those that dislike their course and waies to be the Generality of the most Religious and sober people of the land alwaies excepting the King and Parliament and those that must be still excepted CHAP. XIV The true Original of the warrantable Episcopacy in particular Churches was the notorious disparity of abilities in the Pastors And the original of that tyrannical Prelacy into which it did degenerate was the worldly Spirit in the Pastors and people which with the world came by prosperity into the Church Quaere Whether the thing cease not where the reason of it ceaseth GOd doth not carry on his work upon mens Souls by names and empty titles but by such real demonstrating evidences of his Power Wisdome and Goodness as are apt to work on the Reason of man And therefore he that would make his Apostles the Foundations or chief Pillars and Instruments in and of his Churches would accordingly endow them with proportionable abilities that in the Miracu'ous demonstrations of Power and the convincing demonstrations of Wisdome and the amiable holy demonstrations of goodness they might as far excelothers as they did in authority And nature it self teaceth us to difference men in our esteem and affection as they really differ in worth and loveliness And this Law of Nature is the Primary Law of God And the holy Scriptures plainly second it telling us oft of the diversity of Gods gifts in his Servants which all make for concord but not for equality of esteem and that there are greater and lesser in the Kingdom of God and that Gods gifts in all men must be honoured Math. 12. 1 Cor. 12. Eph. 4. Heb. 5. 10. 11. 12. 6. 1. 2. 3. 4. And God that would have his various gifts variously esteemed did in all ages himself diversifie his Servants gifts All were not Apostles nor all Prophets nor all Evangelists And after their daies all the Ministers or Elders of the Churches were not men of Learning nor of so full acquaintance with the sacred Doctrine nor so grave prudent staied holy charitable or peaceable as some were usually when miraculous gifts did cease and very few Philosophers or men of learning turned Christians Any man may know that had not been told it by Church History that their Elders or Pastors were such as the better sort of our unlearned Christians are who can pray well and worship God sincerely and read the Scripture and in a plain familiar manner can teach the Catechistical points and perswade to duty and reprove vice But as for Sermons in a methodical accurate way as now used and defending the truth and opposing Heresies and stopping the mouths of gainsayers they must needs be far below the Learned But yet here and there a Philosopher was converted and of those that had no such Learning then called secular and the Learning of the Gentiles some few were far better Learned than others in the sacred Scriptures and the customes and Learning of the Jews And it was long before the Christians had Schools and Academies of their own That this was so appeareth 1. In the reason of the thing For no effect can exceed the total cause Therefore they that had not the inspirations prophetical or miraculous guists nor Academies and Schools of secular Learning nor so much as Riches and leisure but Poverty and persecution and worldly trouble and labour were not like to have more Learning than the holy Scriptures taught them 2. And this appeareth by the forecited Canons of Counsels which forbad Pastors ever almost three hundred years after Christ to read the Gentiles books By which the former custome of the Church may easily be perceived And also by abundance of reproaches which are cast upon some Hereticks in the Ancients writings for being too much skilled in Logick and other of the Gentiles Learning 3. And it appeareth by the parity of writers of the second and third Centuries 4. And also by the paucity of famous Divines that are mentioned in the Histories of those times 5. And above all by the
change in their Church Orders Either it was part of the Apostolical Commission and work to settle Church Offices and orders for Government or not as to the species if Christ had not before done it or to settle it by revealing what Christ did command them either from Christ's mouth or the Spirits inspiration to â—â—tle the Catholick Church as Moses did the Jewish If it were none of their Commissioned Office work then it was none of John's And then it is done so as may be yet undone But if it were John's work it was Theirs And if theirs why did they not perform it Even while they had that promise Matth. 15. 20 21. Where two or three are gathered together in my Name c. And If two of you agree of a thing c. If you say that there was no need till they were all dead I answer It is a Fiction The greatest numerous Church at Jerusalem had more need of more than One to officiate among them and so had Ephesus Antioch Coritnb c. than most Churches else had in St. John's days And were all the Apostles so negligent and forgetful 2. What proof is there that St. John did make this change It is either by Scripture that it is proved or by History 1. Not by Scripture For 1. No Scripture mentioneth S. John's doing it 2. Dr. Hammond and his followers confess that it was not done as can be proved in Scripture times And Chronologers suppose that there was but a year or two between his death and the end of Scripture times that is the writing of his Apocalypse And is it probable that he began so great a Change the last year of his life 2. And History maketh no mention of it at all For I am ashamed to answer their nonconcluding reason from St. John's bringing a young prodigal to a Presbyter to be educated or his Ordaining Presbyters when it is no more than is said of the other Apostles Let them give us if they can any Satisfactory proof that S. John alone a year or two ere he died made this new species of Presbyters and Churches that we may believe it to be of God But blind presumptions we dare not trust 3. None of the Ancient Churches Councils or Doctors that ever I could find did ever hold that Subpresbyters were instituted by St. John alone and these changes made by him How then shall we think that men of yesterday can tell us without them and better than they and contrary to them the history of those times 4. By as good a course as this what humane corruption may not be defended and Scripture supposed insufficient to notifie Gods Church-institutions to us When there is nothing said in Scripture for them the Papists or others may say that S. John made this or that Change when all the rest were dead But why must we believe them 5. And the Church hath rejected this plea already long ago When Papias pleaded that he had the Millenary Doctrine from St. John himself and when the Eastern Churches pretended his Authority for their time of Easters observation here was incomparably a fairer shew of St. John's Authority than is produced by Dr. H. in the present case And yet both were over-ruled by the Consent of the Churches II. And that it cannot be proved to be the Apostles intentions that their establishment herein should be but temporary and left to the will of man to change I have largely proved in my Disput 1. of Church Government long ago I now only say 1. That which the Apostles did in execution of a Commission of Christ for which he promised and gave them his infallible Spirit was the work of Christ himself and the Spirit and not to be changed but by an Authority equal to that which did it But such was the setling of the species of Churches and Elders Ergo c. The Commission is before recited from Scripture and so is the promise and gift of the Spirit to perform it 2. Where there is full proof of a Divine Institution by the Apostles and no proof of a purpose that men should afterward change it or that this institution should be but for a time and then cease there that Institution is to be supposed to stand in force and the repeal cessation or allowed mutation to befeigned But there is full proof of a Divine institution by the Apostles that Preesbyters with the power of Government were placed over single Churches and no other saith Dr. H. And there is no proof brought us at all of either Repeal Cessation or Allowance for mutation Ergo c. They confess de facto all that we desire viz. 1. That there was then none but single Churches or Congregations under one Bishop 2. That there were no Subpresbyters Let them now prove the Allowance of a Change 3. That supposition is not to be granted which leaveth nothing sure in the Christian Churches and Religion But such is the supposition of a change of the Apostles Orders in these points Ergo. If the after times may change these Orders who can prove that they may not change all things else of supernatural institution As the Lords day Baptism the Lords Supper the Bible the Ministry yet remaining c. And if so nothing is sure Object Christ himself instituted these and therefore they may not be changed Answ 1. It was not Christ himself that wrote the Scripture but his servants by his Spirit 2. Christ himself did that mediately which his Apostles did by his Mandate and Spirit Matth. 28. 20. The Spirit was given them to bring all things to their remembrance which he had spoken to them And to cause them to Teach the Churches all things which Christ had commanded them And as Christ made the Sin against the Holy Ghost to be greater than that which was but directly against his humanity and as he promised his Disciples that by that Spirit they should do greater works than his so that which his Spirit in them did establish was of no less authority than if Christ had personally established it 4. By this rule the Prelates themselves may be yet taken down by as good authority as the Apostles other settlement was changed For if it was done by Humane Authority there is yet as great Humane power to make that further change Wherever they place it in Kings Bishops or Councils they may yet put down Bishops by as good authority as they put down what the Apostles set up and may set up more new orders still by as good authority as they set up these half-presbyters And so the Church shall change as the Moon 5. That which is accounted a reproach to all Governours is not without proof to be imputed to God and his inspired Apostles But to make oft and sudden changes of Government is accounted a reproach to all Governours Ergo For it is supposed that they wanted either foresight and wisdom to know what was to be
done or Power to maintain it To make Laws and seâ— up Churches Officers and Orders this year and to take them down and set up new ones a few years after seemeth levity and mutability in man And therefore must not without cause and proof be ascribed to God And the rather because that Moses Laws had stood so long and the taking down of them was a scandal very hardly born And if the Apostles that did it should set up by the Spirit others in their stead to continue but till they died this would be more strange and increase the offence 6. There was no sufficient change of the Reason of the thing Therefore there was no sufficient reason to change the thing it self if Prelates had had Authority to do it If you say That in Scripture times there were not worthy men enow to make Subpresbyters and Bishops both of I answer It is notoriously false by what Scripture speaketh 1. Of the large pourings out of the Spirit in those times 2. Of the many Prophets Teachers Interpreters and other inspired speakers which were then in one Congregation Act. 13. 1 2. And 1 Cor. 14. Insomuch that at Corinth Paul was put to limit them in the number of speakers and the exercise of their gifts 2. And it 's known by history and the great paucity of Writers in the next age that when those miraculous gifts abated there was a greater paucity of fit Teachers proportionably to the number of Churches than before 3. And who can prove that if there had been more men the Apostles would have made a new Order of Presbyters and not only more of the same Order 2. Obj. But the Churches grew greater after than before Answ 1. Where was there three Churches in the whole world for 300 years so numerous as the Church at Jerusalem is said to have been in Scripture 2. If the Churches were more numerous why might they not have been distributed into more particular Churches 3. Or how prove you that Presbyters should not rather have been increased in the number of the same Order than a new Order invented 4. This contradicts the former objection For if that Churches were so small and few before it 's like there might have been the more gifted persons spared to have made two Orders in a Church 5. And what if in Constantine's days the Churches grew yet greater than they did in the second or third age compared to the Apostles will it follow that still more new Orders may be devised as Subpriests were 7. There are worser reasons of the change too visible And therefore it is not to be imputed to a secret unproved mental intention of the Apostles In Christs own time even the Apostles themselves strove who should be the greatest False Apostles afterward troubled Paul by striving for a superiority of reputation Diotrephes loved to have the preeminence Sect-masters rose up in the Apostles days Acts 20. 30. Of your own selves shall men arise speaking perverse things to draw away disciples after them Some caused Divisions and Offences contrary to the Doctrine which they had learned Rom. 16. 17. In Clem. Rom. time the Church of Corinth was contending about Episcopacy and superiority even Lay-men aspiring to the chair Peter seemeth to foresee what Pastors would do when he forewarneth them not to Lord it over Gods heritage 1 Pet. 5. 1 2 3. Victor quickly practised the contrary when he Excommunicated the Asian Bishops See Grotius his complaint of the early and ancient pride contention and tyranny of the Bishops De Imper. sum Pot. p. 360 361. Novatian with Novatus quickly shewed this spirit if they be not wronged at Rome and Carthage and so did Felicissimus and his partners against Cyprian What stirrs were there for many ages between the Cecilians and the Donatists What horrid work was there at the Concil Ephes 1. And Concil Chalcedon Concil Eph. 2. between the contending Bishops on each side The reading of the Acts would make a Christians face to blush What strife between Anthymius and Basil for a larger Diocese What work against Nazianzen to cast him out of Constantinople What sad exclamations maketh he against Synods and against these Names and Titles of preeminence and higher seats wishing the Church had never known them And yet he was angry with his friend Basil for placing him in so small a Bishoprick as Sosunis What abundance of Epistles doth Isidore Pelusiota write to Eusebius the Bishop and Sosimus and the other wicked Priests detecting and reproving their malignity drunkenness and horrid wickedness And how sharply doth he lament that a faithful Ministry is degenerate into carnal formal Tyranny and that the Bishops adorned the Temples under the name of the Church while they maligned and persecuted the Godly who are the Church indeed How lamentable a description doth Sulpit. Severus give of the whole Synods of Bishops that followed Ithacius and Idacius And in particular of Ithacius himself as a fellow that made no conscience of what he said And what did Martin think of them who avoided all their Communions to the death and would never come to any of their Synods Especially because by stirring up the Magistrate against the Priscillianists they had taught the vulgar fury to abuse and reproach any man that did but read and pray and fast and live strictly as if he were to be suspected of Priscillianism which Hooker himself complaineth of Pref. And Ambrose also did avoid them What bloody work did Cyril and his party make at Alexandria What a man was Theophilus after him What work made he against Chrysostom What a Character doth Socrates give of him What insolence and furious zeal did Epiphanius shew in the same cause in thrusting himself into the Church of Chrysostom to stir up his hearers to forsake him Hierom had a finger in the same cause His quarrels with Johan Hierosol with Ruffinus his abusive bitterness against Vigilantius c. are well known The multitudes of Canons for preserving the grandeur of Patriarchs and Metropolitanes and Prelates on one side and for keeping small Cities without Bishops ne vilescat nomen Episcopi and for restraining Pride self-exaltation enlargement of Diocese encroachment on each other on the other side do all shew the diseases that needed such a Cure or that had such a vent In a word the Bishops never ceased contending partly for their several opinions and errours and partly for preeminence and rule till they had brought it to that pass as we see it at this day between Rome and Constantinople and the most of the Christian world From all which it is most apparent that Pride and Contention were cured but in part in the Pastors of the Churches And that the remaining part was so strong and operative as maketh it too credible that there were ill causes enow for enlarging of Dioceses and getting many Churches into one mans power and setting up a new Order of half-subpresbyters And that the event of
the way to make him hate them 15. And the Office of the Pastors is such as that truth and Goodness are the wares which they expose to sinners choice and Light and Love are the effects which Spirits Word and Ministry are appointed to produce And by Light and Love they must be wrought Therefore no Minister â—oth his work or doth any good to some if by Light and Love and holy Life he help not the people to the same And therefore the adjunction of Jayles and confiscations is so contrary to his Office and designe as obscureth or destroyeth it Though Enemies may be restrained and peace kept by force 16. True discipline cannot be exercised this way not only as it s lost in the confusion of powers as a little wine in Wormwood juice but because the Number and quality of the Church members will make it impossible Enemies and rebellious carnal minds are not subject nor can be to the Lawes of Christ you may affright them to a Sacrament but one of them will make a Minister such work who will but call them to credible repentance for their crimes and will renew those crimes so oft till he be excommunicated and will so hate those that excommunicate as will tell you what can be done when all such are forced unwillingly into the Church Of this I have spoke at large in my Book of Confirmation 17. It tendeth greatly to harden the sinners in the Church in their impenitence to their damnation when they shall see that let one swear and curse and be drunk every day in the week if he will but say I repent rather than lie in Jayl he shall be absolved by the Chancellour in the Bishops came and have a sealed pardon delivered him in the Sacrament by the Minister who knoweth his wicked life How easie a way to Heaven which leadeth to Hell do such good-natured cruel Churches make men Obj. The Minister is to refuse the scandalous Ans Not when he is absolved by the Chancellour Obj. But if he sin again he may refuse him again Ans How far that is true I shewed before But not when he is absolved again And he may be absolved toties quoties if he had but rather say I repent than lie in Jayle 18. Let but the ancient Canons be perused and how contrary to them will this course appear The ancient Churches would admit none to absolution and communion after divers greater crimes till they had waited as is aforesaid in begging and tears and that for so long a term and with such penitential expressions as satisfied the Church of the truth of their repentance It would be tedious to recite the Canons How great a part of Cyprians Epistles to the Churches of Carthage and Rome are on this subject reprehending the Confessors and Presbyters for taking lapsed persons into Church Communion before they had fulfilled their penitential course And what a reproach do they cast upon all these Bishops Churches and discipline who say That sinners must be taken into Communion if they will prefer it before a Jayle Though they love a Wherehouse an Ale-house a Play-house a Gaming house yea a Swine-Stie better than the Church yet if they do not love a Jayle with beggery better they shall be received 19. Even when Christian Emperours had advanced Prelates and given them though not the sword yet the aid of it in the Magistrates hand to second them they never used it to force any to the Communion of the Church but only to defend them and to repress their adversaries Yea when Prelates themselves began to use the sword or to desire the Magistrates to serve them by it it was not at all to force men to say They Repent and so to be absolved and communicate But only to keep hereticks from their own assemblings and from publishing their own doctrines or maintaining them or from being Pastors of the Churches And yet now men will force them to be Absolved and communicate And how great mischiefs did even so much use of the sword in matters of Religion as was the punishment of Hereticks then being though they were not forced into the Church Socrates brandeth Cyril of Alexandriae for the first Prelate that used the sword and what work did he make with it He invaded a kind of secular Magistracy He set himself against the Governour Orestes and under his shadow those bloody murthers were committed on the Jewes who also â—illed many of the Christians The Monks of Mount Nystra rose to the number of 500 and assaulted the civil Governour and wounded him and Amonius who did it was put to death by Orestes and Cyril made a Martyr of him till being ashamed of it he suffered his memorial to be abolished And when Hypatia a most excellent woman of the Heathens was famous for her publick teaching of Phylosophy Peter one of Cyrils Readers became the head of a party of that Church who watched the woman and dragg'd her out of a Coach into a Church stript her of her cloaths and tore her flesh with sharp shells till they killed her and then tore her members in peices and carried them to a place called Cynaron and burned them for which we read of no punishment executed Socrat. lib. 7. c. 13. 14 15. And it was this S. Cyril who deprived the Novatians of their Churches and took away all the Secret treasure of them and spoiled the Bishop Theopompus of all his fortunes Socrat. l. 7. c 7. What his Nephew and Successor Theophilus was and did you have heard before and shall hear more anon What the ancient Christians thought of using the sword against Hereticks though they compelled them not to the Church and Sacrament any man that readeth their Writings may see viz. Tertullian Arnobius Laâ—tantius and abundance more And the case of S. Martin towards Ithacius and Idacius I have oft enough repeated Only I cannot but note the impudency of Bellarmine who de Scriptor Eccles de Idacio falsly making Idacius to be the same with Ithacius when he was but one of his associates doth tell us that Idacius fell under the reprehension and punishment of the Bishops in eo reprehensus punitus ab Episcopis fuit quod Priscillianum apud seculares accusaverit occidi curaverit whereas Sulpitius Severus telleth us that all the Bishops of the Synod joyned with them and one S. Martyn and one French Bishop more disowned and refused them and Martin would have no Communion with them to the death save that once at the Emperours perswasion he Communicated with them to save a prisoners life which was given him on that condition and yet was chastised by an Angel even for that And Ambrose at Milan also disowned them as you may read in his life and when the deed was done the Christians spake ill of Ithacius and Idacius for taking that new and bloody way which before the Churches commonly disowned but they pretended that they did not cause this