A modest survey of the most considerable things in a discourse lately published, entituled Naked truth written in a letter to a friend. Selections. 1685 Burnet, Gilbert, 1643-1715. 1676 Approx. 81 KB of XML-encoded text transcribed from 16 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-03 (EEBO-TCP Phase 1). A30391 Wing B5835 ESTC R16335 13151773 ocm 13151773 98111 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A30391) Transcribed from: (Early English Books Online ; image set 98111) Images scanned from microfilm: (Early English books, 1641-1700 ; 447:5) A modest survey of the most considerable things in a discourse lately published, entituled Naked truth written in a letter to a friend. Selections. 1685 Burnet, Gilbert, 1643-1715. [2], 29 p. Printed for Moses Pitt ..., London : 1676. "Not acknowledged by Burnet but assigned to him by Moses Pitt in a printed letter of 1695". J. E. S. Clarke and H. C. Foxcroft. A life of Gilbert Burnet. Cambridge, 1907, p. 524. Reproduction of original in Huntingto Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Croft, Herbert, 1603-1691. -- Naked truth. 2003-10 TCP Assigned for keying and markup 2003-11 Apex CoVantage Keyed and coded from ProQuest page images 2003-12 Judith Siefring Sampled and proofread 2003-12 Judith Siefring Text and markup reviewed and edited 2004-02 pfs Batch review (QC) and XML conversion A Modest Survey Of the most considerable things IN A DISCOURSE Lately Published , Entitled NAKED TRUTH . Written in a Letter to a Friend . Imprimatur , G. Iane. May 26. 1676. LONDON , Printed for Moses Pitt at the Sign of the Angel in St. Paul's Church-yard . 1676. SIR , YOu have made use of your Authority over me in a particular , that nothing under that absolute power you have with me , could have prevailed : To give you an account of my sence of that Discourse that has of late made so much noise , Entitled Naked Truth , chiefly in what he says , concerning Bishops and Priests . If I were only to discharge my thoughts into the Bosom of so Generous and Worthy a Friend , I could easily have resolved on it : But you insinuated a Design of making a more publick use of what I might write about it , And this raised a mutiny in my thoughts , which could not be soon subdued into a compliance with so uneasie a task . Others have already animadverted upon that Discourse with great advantages of Wit and Learning ; But I not being born under such happy Stars , do expose my self much , in hazarding to write , both after such Pens , and about a Book that has had the luck to be much read , and by some no less commended . It may therefore seem great presumption in me to interpose in such a matter : I know what I say will be received with all possible disadvantages , that may arise , either from the great Partiality many have for that Discourse , or from the just disdain others may conceive , that a person unknown and undesired should engage in it . Yet after all this , I am so entirely at your Disposal , that I shall resist no longer , but deliver my sence very plainly , in that blunt freedom that must be allowed my breeding , and way of converse , upon some of the most material things in that Paper . I cannot but acknowledge the Writer seems a Person that is in good earnest , and does sincerely desire the peace of our Church ; that so we being at one among our selves , may both carry on the common designs of true Piety , and resist the In-roads Popery is making on us . He writes gravely , and like a man that has deep impressions of Religion upon him : and so I am heartily sorry so good a Man , as I verily believe he is should have been prevailed on , to have done so unadvised a thing , as was first the writing , and then the publishing such a Discourse . We do already groan under too many divisions , and we need no new attempts to encrease them : or make parties among our selves . And therefore the Rule of our Saviour ought to have been followed , if he had thought his Fathers and Brethren had trespassed against the Laws of Charity , Order , or Edification : He should first have proposed it to his Ordinary , and the Right Reverend Bishops , and have hoped that either they should have satisfied him , or he them . But to begin at publishing such Papers , cannot be reconciled with the Rule of the Gospel : for if he owed that precaution in dealing with his Brother , it was much more due to his Mother the Church , and the Spiritual Fathers of it , and he should not have attempted as Cham did , to expose any supposed nakedness of his Ghostly Parents . There was another thing he ought to have considered , that Christ has said , Wo unto him by whom offences come . By offences or scandals are meant such stumbling blocks , snares , and gall-traps , as may occasion our Brother's fall . I wish he had considered this well , and then I suppose , he would have seen that his labours in that Discourse were like both to encourage those that do unreasonably separate from us : and make some of these who adhere to our Communion stumble , and shake , when they see such things said by one , who seems to be of our Church , and yet studies very industriously to blame us in every thing . If he had minded these things more , and the heats of his Breast , and Head less ; he had not gone so far , nor trusted himself so much in a matter of such high concern . For I am confident , had he shewed his Papers , during all that time they lay by him , to any Man of Learning or Judgement , they had so clearly convinced him of a great many mistakes , that this Issue had turned Abortive , and died before the Birth . After all the horrid abuse has been made of the supposed returns of Prayer , which has turned away the minds of many from those sacred exercises , either in private , or publick ; looking on all secret wrestling with God , as the heat of fancy , and all publick worship , as the compliance with that form or party we cleave to ; it appeared strange to me , to find a Man that seems ▪ inflamed with a zeal for devotion , own his publishing this upon returns of Prayer : which to some will be thought to patronize Enthusiasm , and by others will be made a scoff to jear at all Piety and Devotion . God answers our Prayers , when he bestows on us those Graces , and Blessings , we ask of him : but if any body that is fond of some composure of his , which he has a great mind to publish , prays for direction what to do ; and if he take measures from the temper or heats , he feels after such Prayers , he exposeth himself to the greatest dangers imaginable . For , he ought to examine what he is about , not by his own liking , or disliking it , but by the Rules of the Gospel , of doing all things to Peace , Edification , and Order : by the rules of Humility , and Modesty , not over-valuing himself , nor putting himself forth , but as he is called and directed by a good warrant and authority : and by the Rules of the Church and State where he lives . And if any man on a pretence of following the answers of Prayer , will supersede any of these Rules , he sets up one of the worst principles that can be imagined , which must needs subvert all Religion and Government . I do not deny but in matters purely indifferent , and that relate only to my self , when I cannot see wherein God has bounded my liberty ; many directors of Consciences , think it is a safe rule to pray to God for direction , and after that to follow what makes the strongest impression upon my mind , but this must only take place where the thing in all it's circumstances is absolutely indifferent , and in my choice , for if I carry it farther I cannot stop till I have run into all the precipices of the worst kind of Enthusiasm . Now sure the Authour of that Discourse could not be such an ill Discerner , as not to see that he was not left to his free choice in this matter : and therefore there is too much ground to suspect that he made his Prayers , having this Idol of his beloved Book in his heart : and praying in such a manner , if God left him to his Idols , to be deceived , and misled by them , it is nothing but what the Prophet threatned to all that should so pray to God. From which I hope I may safely conclude , that if this Authour had examined what he was about , rather by these sure and constant Rules before hinted , than by the unstable and fallacious illusions of an inflamed brain , he had weighed things in juster ballances . But I shall now enter into the Re-tail of the particulars he suggests ; having thus viewed it in gross . And to begin with what he says about Articles of Faith , there are two things I wish he had considered when he wrote it . The first is , thanks be to God , there is no need of any canvassing about these in our present case : for the greatest parties of the Non-conformists have not departed from us , for any Articles of Faith : there being none of the Articles of our Church , that relate to Faith so much as contested by them . This being on the contrary , the great thing they boast : that they do in all things agree to the Doctrine and belief of our Church . So that I cannot imagine why fifteen pages were written on this Subject , when the Writer designed Union . For the Church of England is so far from being taxed by them for imposing and dogmatizing , that they rather judge our Articles too slack and large : and therefore when they went to compile a Confession of Faith , how positively they determined in many points , in which the Articles of our Church leave us to the freedom of our thoughts , is apparent to all . It cannot be denied but the Articles of our Church were compiled with the highest discretion , and moderation that ever was used by un-inspired men . Where Questions were so subtile , and intricate , that there were great grounds of doubting on both hands , as about Predestination and the Efficacy of Grace , they laid down the Doctrine of the Church in such general expressions , as left a freedom to every one to choose in so difficult a point ; where the Questions were Metaphysical , as about the manner of our justification , they did not impose any subtilty on the Consciences of the Clergy ; who only are obliged to subscribe them . And this temper is the more to be wondred at , since we know by their other writings , and the accounts of that time , that the chief compilers of these Articles , were in their private opinions positive , and determined about those things ; Yet they thought it very unreasonable to establish controverted Points as Articles of Faith , and to make their private judgements the standards of Church-communion . So that as it is a most unreasonable charge on the Church of England , to say she has tyrannically imposed many unnecessary conditions on her members in Points of Faith and Doctrine ; it is also a very strange complaint from one that expresses a great zeal for re-uniting the Dissenters to the Body : for any relaxation that way would be so far from bringing them nearer , that it would rather drive them farther from us , upon new and more justifiable prejudices . What occasion would be given them to insult , and say we had changed the boundaries and land-marks our Predecessors had left us : and were making a new hotch potch of a Church , to take in all Heresies ? how would the Church of Rome triumph , and say that our Faith was indeed temporary , and changed with the fashion ? And let the Wit of Man devise such an Engine for propagating Popery , as to disclaim the Doctrines and practices of the Primitive Church . This were indeed to fortifie the prejudices of Novelty and Schism , with which the Emissaries of that Church , study to asperse us to the highest degree possible . For I speak it knowingly , we should by so doing shake , if not wholly scandalize and drive from us , the greatest part of our most devout Communicants : who are all apt to say of those first ages , Let my soul be with theirs . And this carries me farther on this head , into a just wonder and astonishment , to see one that is but of yesterday , ( I shall not add the other part of that Character ) assume such a confidence to judge those great Worthies , who came out of the fire of the Persecution , with so many Trophies of an honourable Victory about them ; having lost their eyes , and other members in the conflict : who sate in the Council of Nice to determine in a Point of no less concern , than the Glory of the Son of God , by whose Cross and Spirit they had triumphed over all the Powers both of Earth and Hell. I remember when I lived in Holland and conversed with the Disciples of Episcopius and Curcelleus , we often discoursed on this very point : they usually said , Why should we not accept of Scripture expressions without imposing new ones for Tests ? And often did they entertain me with Discourses of the simplicity of the first Christians , and the most ancient Creeds . To whom I always answered , as long as the Christians did retain that simplicity of believing , it had been very ill done , to have introduced new expressions or subtilties into our Faith or Creeds : but when it is apparent that men have invented corrupt glosses for Scripture expressions , and use the Scripture phrases only with a reserve of these meanings : it was necessary to find out such Tests as might discover their double dealing . For to accept of general expressions , from one that I have good reason to believe uses them in an Heretical sence , is plainly to accept money that I know is of a false alloy because it hath the right stamp . Nor can it be said , the difference was small and about a speculative point , for the difference was both about a matter of great weight , and about a practical point . I suppose no body can be so shallow as to think it was about a Letter , the one being for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the other for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for then the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 differed but in another Letter , that made Christ totally unlike the Father . The controversie was , Whether the Word that dwelt in the Flesh of our blessed Saviour , was a Being truly distinct from the substance of the Father , and created by the Father ; or as others did moderate it , made by the Father ? so that there was a time , wherein he was not ? or if he was the increated Word , that was from all eternity with the Father . In short whether He was God or a Creature ? And when the Arians pretended that they believed the Word was God , the Fathers thus argued with them : either He is God by His Nature and Substance , or not ; if He was not God by His Nature , then it was but a cheat , and a false Title , they gave Him : but God's honour was not so to be given to another . If he was God by His Nature and Substance , then He must either be of the same substance with the Father , or of a different substance : if of the same substance , they gained what they desired : if He was of another substance , then there were more Gods than one ; if there were two different substances , that were both truly Gods in substance which was gross Polytheism . I must acknowledge I shall very much suspect any man's reasoning faculties are not sound , that sees not a necessary series of truths hanging closely together in this contexture . So that it is plain the Arians and our Modern Plotinians ( who are indeed more ingenuous than the Arians were ) did not think the Word that was made Flesh , was truly God. And now let any Man judge if there can be a greater and weightier matter , than whether Jesus Christ were God by Nature , or only a Creature . Nor can a mistake rise higher than to believe Him to be a meer Man who is the Eternal Son of God , or Him to be the Eternal Son of God , who was only a meer Man. This controversie was not only speculative but practical , for our apprehensions and belief must direct our acts of worship , and adoration : if Christ be only a Man , we cannot have that veneration for Him , that confidence in Him , or love to Him , which we offer to the great God. For there can be no Idolatry in the World so great , as the worshipping a meer Man , with the same adoration both inward and outward , that we offer up to the Father . This is , sure if any thing can be , the giving God's Glory to another . On the other hand if He be the great God and of the same substance with the Father , it is the most irreverent , irreligious and ungrateful thing in the whole World , not to offer that adoration which is due to Him , equally with the Father : He having so signally commended and expressed his love to us . So that this is a matter not only of speculation , but of practice . This may suffice to satisfie any body , how just , reasonable , and necessary it was for the Council of Nice to make their Definition in this matter , that so a Test might be found out , for discriminating the Catholicks from the Hereticks . I am as far from a desire of multiplying new Creeds and Subscriptions as any man alive , but if there be not some in the Church , how soon may a conspiracy be laid and formed within the bosom of it , that lying secret under general expressions , till it be ripe and strong , at length as out of a Trojan-horse shall burst forth to ruine and subvert Religion . It is indeed a high tyranny of the Church of Rome , that has added Anathemaes to her Canons about lesser and disputable points ; but except there be Foundations laid , on which all the builders of the Church must edifie , we shall soon grow worse than a Babel , for we shall build with divided Languages and Tongues . For what he says about ceremonies and all other controverted heads among us , I shall only offer you one or two considerations . The first is , that in all such Rents as are now in our Church , it is a very unreasonable demand to desire any thing that is established should be changed without a very great cause : for to love changes for changes sake , is an argument of a light unsettled mind . And mutations in things external , work much on the vulgar : who seldom looking beyond what they see , and hear , are apt to be much startled at any visible alteration . This made our blessed Saviour in his new Dispensation alter outward things as little as was possible . Therefore he sanctified two Rites that were familiar to the Jews , to be the two great Sacraments of his Gospel , that so the Jews might be as little startled as might be . But if there did appear great and just causes to change things that are indifferent , there is no doubt but the Fathers of our Church and our Legislators , the King and His two Houses of Parliament would examine them very deliberately . If then the Authour of that Paper offers any reasons for a change , he must take care they be very good and material ones : I hope he will not insist on the so often baffled objections against them . There is but one new reason can be offered , and that is an agreement of a considerable body of our Dissenters , to desire such concessions , upon which , they being granted , they would enter into the Communion of the Church ; when this is once done then such a step were made , as must needs set all men to very deep and serious considerations , to ballance the evils of Schism , the danger of Popery , the relaxing all order , and the abounding of all impiety among us , which those who have made the Schism are deeply guilty of . It is the duty of all men to lay these things home to the Consciences of such as separate from us : that they may not stiffly keep up a breach , thorough which so much mischief flows in upon us , but may in colder blood review what is past : and come to make such offers , as may encourage those who love peace and moderation , to drive on so desired a work . But to expose the dignity of a Church , and of constitutions settled by so long a prescription , to the scorn of every bold Dissenter , can have no other effect , but to encourage them in their Schism , and heap contempt upon our selves , when we prostitute Law and Authority to such affronts . Then do those that divide , boast , as if we distrusted our Cause , or were afraid either of the strength of their Reasons , or of their Party : and they stand their ground the more firmly , because they see us quitting ours ; and are confident , that if they can weather out a few more blasts , we will leave the field entirely to them . This makes their pride swell , and their demands become endless and unsatisfiable . But if their Stomachs were so far down , that they had the Humility and honesty to confess they had been mistaken in some things , and were now resolved to go as far towards the repairing our breaches , as their Consciences could allow , and did propose a clear Scheme of what they would submit to , and on what terms they would again enter into the Communion of the Church , then I am confident such candid dealing will find an entertainment beyond what they can justly hope for . And that upon very good reasons : for we ought to make another account of the modest scruples of such as are indeed tender Consciences , than of the presumptuous demands of insolent Sectaries . And it is most just that propositions this way ought to begin from them : they are Subjects , and the Laws are settled : and they gave very just cause both to Church and State to be displeased with them and to distrust them , and so they ought to address for favour upon such reasonable terms , that the insolence of their demands may give no new grounds of irritation and offence . And till then all that is incumbent on us of the Church , is ; first to live and labour so , as to outdo all these appearances of good among them ; which have wrought so much on the vulgar ; then to pray the God of Peace , that he would of his infinite Mercy and compassion to these divided Churches , pour down a Spirit of Love and Peace on all men : and in fine , to do all that lies in us to convince those that separate of the evil of their courses , in making such breaches in Christ's Vineyard and Sheepfold , that lets in the Foxes and Wolves : and to be disposing our own minds into such a gentle temper , that notwithstanding all past provocations , and all the advantages we have from the Laws and Law-givers , yet we may be willing to yield even to the peevish weakness and unaccountable scruples of these that separate from us : as far as can be without giving just occasions of scandal on the other hand . But to give them such advantages as this Discourse does , is , that which I cannot reconcile to the common Rules of Prudence and Edification . I wish this Writer had also considered , how unjust a way of reasoning it was , to argue from the indecencies and abuses any may be guilty of in the use of some of the Ceremonies , that they ought to be taken away . Alas ! at that rate , the most sacred and solemn things shall not escape : since all things when they fall into the hands of mortal men , are subject to such abuses . He did also very much forget himself , when he reckoned , the Bowing to the Altar one of the Ceremonies of the Church , which has never enjoyned it , neither by Canon nor Rubrick : for in it all are left to their freedom . So that this can furnish none with so much as a pretence to excuse their separation . For his long Discourse about Church-men and their Qualifications and labours chiefly about Preaching , i● certainly deserves great consideration , and in it we cannot steer by a better Rule , than those most excellent constitutions Antiquity has left us : which are indeed so divine and pure , that if this Age could bear such a Reformation , I know no greater blessing could befal us . But it is more to be wished than hoped for , to see Plato's Commonwealth built upon the ruines and dregs of Romulus . We ought to converse much with the writings the Ancients have left us concerning the Qualifications and Employments of the Clergy , such as Nazianzen's Apollogetick , Chrysostome's Books of the Priesthood , and Gregory the Great 's Books of the Pastoral care . But whatever defects we may charge our selves with , this is so far from contributing to our Schism , that it is rather the effect and consequence of it ; for where there is bitter zeal and strife , there is confusion and every evil work : and so it was not needful to put this in a Book concerning Union . Nor have these that divide from us any reason of insulting over us , whatever we may have to humble our selves for those things , and least of all for Preaching : which perhaps is at this day come to such perfection , that if all our other defects were as much mended as these of Preaching are , we might on all accounts be esteemed the best and most excellent Church that ever was since the Ages of Miracles . In a word to end all that needs be said on these Heads , the grounds of our communicating with any Church being chiefly the purity of their Doctrine and Worship , and that their order and Rules are such that they hinder the exercise of no Christian virtue , but very much advance it : no personal failings or defects how publick and gross soever , ought to make any to separate from such a Society . For till I be involved in some guilt , ( which no other Man's faults can do ) by joyning in Communion with a Church ; I ought still to abide in it . This must either be laid down for a Principle , otherwise Schisms and Rents shall be endless , for as long as men are men , personal failings and corruptions are unavoidable . And now having thus far examined the most considerable parts of that discourse , except what relates to Bishops and Priests , about which you desire chiefly to be satisfied ; and upon which the Authour has laid out his utmost strength : I come at last to consider that : which I shall do with that candour and calmness I have carried along with me hitherto . His opinion is . That the Bishops Precedency over the rest of the Clergy with Authority to ordain , to exhort , to rebuke , to judge , and censure as he found cause , is of Apostolical institution , and hath been continued in the whole Church of God ever since , so that nothing but necessity , if that , can excuse those that set up another ▪ Form of Government : therefore this Government ought to be still kept in the Church . But after all this he thinks the Bishops and Priests are one and the same order ; so that by their Ordination they have no more power conferred on them , than Presbyters have , This he studies to prove : 1. From the silence of the Scriptures that do not mention two such orders . 2. Because he finds but one Ordination , which he thinks cannot confer two Characters . 3. Because the Apostles call themselves Presbyters , and no where Bishops . 4. Because St. Clement in his Epistle speaks only of Bishops and Deacons . 5. Justin Martyr calls the Bishop only President . 6. St. Cyprian calls himself Praepositus . 7. Because the Form of ordaining Elders , is the same with which Christ ordained the Apostles , Receive ye the Holy Ghost , whose Sins ye forgive , they are forgiven them . 8. The bad consequences of admitting this difference of Order are great , for it will condemn all the other Reformed Churches . Upon these reasons he rejects the Difference of Order , and instead of that says , the Apostles ordain'd all equally to be Bishops or Presbyters , but some having more eminent gifts than others , the Apostles did by Commission empower and constitute These to be Overseers and Bishops over the rest , from which beginning this practice has been kept up in the Church ever since . Therefore he thinks Priests ought not to ordain other Priests , but yet having done it , it is valid , and may without a crime be done by a Priest that were by shipwrack or any such chance cast into a Countrey where no Person can be had that is thus commissionated to ordain . This is a full and clear account of his opinion , and of the reasons that led him to it . I shall now examine both , and First , let us see what all this will amount to . This must signifie little or nothing to the composing differences among us : but will rather inflame them . For a Presbyterian may upon this supposition , very reasonably plead , that since by his order he has the same Authority that a Bishop hath , he ought not to be obliged or limited in the exercise of it . That any such Commission the Apostles gave some extraordinary men , must have been but temporary , for their lives ; for if they had judged this a thing needful to be kept up in the Church ; they had given such lasting directions about it , constituting it a distinct order , as might have preserved it still in the Church ; but since they did not that , we have no reason to acknowledge any such Power now . And therefore if Priests see their Bishop doing what they think amiss , they may assume that Power their Order has given them , and judge and depose him too if need be . I am confident that Authour will not allow of this , and yet it is visible that it arises naturally out of what he has set down . But suppose he could avoid that , what does all he has said contribute to the re-uniting our Dissenters , and us again : somewhat he may say , as to the foreign Churches , and yet I hope to shew that may be done another way . A little may be also said , to such as were ordained before , by Priests in the time of the late Usurpation ; who are now but a small number : and yet even these , by his Principles did a very ill thing , who out of no necessity , but in a wanton sedition against their Bishops , threw them off by the strength and force of a prevailing Army . And if such Persons ought not to be marked by some censure , or at least not admitted to any sacred Employments , till they have been sensible of their fault , and repent of it ; I leave it to every body to consider . But for the rest of our Dividers , as long as the Bishops have such an Authority over their Priests , by what Title or conveyance soever they possess it , it is all one to them . And indeed the weaker their Title is , they will think they have the stronger Plea : So that this Notion were it ever so true , cannot go a great way towards the settling matters among us , but on the contrary will rather widen the breach . I go next to examine his opinion in it self : that there are many contradictions in his Discourse , is apparent . For if Bishops have Authority to ordain , to exhort , to rebuke , to judge , and censure as they find cause , and if this Authority was given by the Apostles . Is not here a distinct Order ? all Ecclesiastical Functions are but so many Commissions from God , of which the conveyers were the Apostles , for what is the order of Priesthood , but a Commission from God , which was first issued out by the Apostles : giving such Persons authority to Preach , and to administer Sacraments ? and can any think that the Apostles could have given any such Commissions , but 1. They must have had the direction of the Holy Ghost , that assisted them in all they went about . 2. They must have conferred such a measure of the Holy Ghost , as was necessary for the discharge of such a Commission , for they that conferred the Holy Ghost on all they laid their hands on , would have done it much more on those they did commissionate for so high a trust . 3. This must have been done by imposition of hands , so we find they laid hands on Paul and Barnabas , when they were sent to the Gentiles , though they were endued with extraordinary power before , and were Apostles ; according to what St. Paul says of himself in the beginning of his Epistle to the Galatians . God had also by name marked them out for that service , yet hands were laid on them , and so they were sent out by the Holy Ghost . 4. If these Persons commissionated with such Authority were empowered by the Apostles , then all the rest of the Priests were bound to submit to that Authority , and whatever power they might have pretended before that ; then , since latter deeds do vacate and invalidate former ones , that power being conferred on another , who is acknowledged vested with the Authority , the former must be supposed divested of it , and bound to subject themselves to it . Nor could they , except in cases of simple necessity , re-assume it , without rejecting the Authority of the Apostles themselves : according to that maxime of our Saviour's , He that rejecteth me , rejecteth him that sent me . 5. Either the Apostles did declare this was only temporary , that for the present exigency , such extraordinary persons were vested with such Authority , or that this constitution should continue still in the Church . He cannot chuse the former , for then that order must have determined with these mens lives , in whose hands it was entrusted : which is against what that Authour pleads for . So that he must say they declared that such Commissions must continue to the end of the World , otherwise there were no obligation lying on the Church to continue them , which yet he acknowledges . 6. After the Apostles were dead , either these Commissions were to be renewed on the account of what the Apostles had appointed , or only by a voluntary delegation of the Priests and People ; if the former , then our Bishops at this day act by vertue of a Commission from the Apostles . If the latter be true , then . 1. This delegation may be given , or not , as they please , and so the order may vanish . 2. They may limit or enlarge it as they please , and so may very much change it . 3. Those who are ordained Bishops without such Commissions , cannot be Bishops at all . For if that Power be only a Commission , then it cannot be seated in any person that has got no such Commission : therefore there being no such thing asked as a delegation of such Authority from the Priests , ( for the Election of the Dean and Chapter relates only to the Person , but not to the Power and Office ; ) none are now truly Bishops ; since they have no such Commissions : nor does the Metropolitan , and the other consecrating Bishops , give any such Commissions , but only ordain a Bishop to the Work and Office so committed to him , by the imposition of their hands : in which it is clear , as also from the whole Office of the Consecration of Bishops , that they suppose there is a standing Power and Authority in the Office , and therefore do believe it does not depend upon any Commission they can give , all they do being to ordain him to the Office to which the Authority is necessarily annexed . So that it is clear , that either we have no Bishops at all , or the Commission for this Authority is annexed to the Office , and the Church does not constitute the Office , but only admit or ordain a person duly elected and qualified unto an Office already constituted . From all these particulars which necessarily follow upon that Authour's Hypothesis , I may well assume , that by his principles Bishops were empowered for ordination , and jurisdiction by the Apostles , they being directed in it by the Holy Ghost ; and laying their hands on them , and conferring the Holy Ghost by such imposition of hands : upon which all the rest both Clergy and Laity were bound to submit to them : and that the Apostles intended this order should be still continued in the Church : So that all succeeding Bishops , act by that Power then conveyed by the Apostles to the first Bishops , and continued with their successors to the end of the World. And if this does not state the distinct Office of Bishops and Priests , let every Reader judge . There is a different power lodged with the Bishops , another Commission , ratified by an imposition of hands , which is to continue in a succession for ever . So that , that Hypothesis destroys it self , establishing so many different things that contradict one another . But before I go to answer his arguments , I shall premise somewhat of the Office of Bishop and Priest as it appeared in it's first Origination . When Christ sent out his Apostles with an Universal jurisdiction , as they gathered and planted Churches , there was a necessity to fix some to have the charge of them , and to labour in the conversion of others . Now the Apostles having observed , that Christ had in the institution of the Sacraments , and many other things , followed such customes as were received by the Jews : they must certainly have likewise followed the same Rule , for as the Gospel was first offered to the Jews , so they raising their new superstructure on the foundation of Moses and the Prophets , could not change the customs that were among the Jews , and instituted by Moses , further than was necessary for emancipating the Gentiles from that yoke . Therefore every Church of Christians coming in place of the Temple of Ierusalem , in which living Sacrifices were offered up to God , instead of the dead ones that were then antiquated : it was natural for them to take their Model from the Temple of Ierusalem , as the Synagogues had also done , in which there was one High Priest , a company of Priests and Levites , and this even St. Ierome who is in no small esteem with that Authour , in that Epistle to Evagrius , confirms to us in these words . And that we may know the Apostolical Traditions were taken out of the old Testament : what Aaron and his Sons , and the Levites were in the Temple ; that the Bishops , Presbyters , and Deacons are to claim to themselves in the Church But where the number of the Christians was small , they made only one Bishop , who as his charge encreased might ordain others to assist him : This Epiphanins tells us he had from the most ancient or profoundest Histories , and in a matter of Fact to distrust History where it is strengthned with high probabilities from the nature of things is Unreasonable . There were two ranks of Christians , the one was the Neophites or Novices , who had lately received the Faith ; the other were the first fruits of the Gospel who as they had at the first Preaching received the Faith , so had continued longer in it , and these naturally must have been called the Seniors , Elders or Presbyters . There is one great errour that vulgar observers fall in , of which though all Criticks have often given notice , yet most people are still guilty of it , which is to judge of all words and appellations , according to the more received customes in or near their own time , not examining how they were used in former Ages , and till this caution be minded , we must fall into frequent mistakes every hour . So at first these names of Bishop and Presbyter were not used in that sence , they came afterwards to be appropriated to ; any person that was of great and long standing in the Faith , would have esteemed it an honour to have been called a Presbyter , hence it is that there was not , that nice and choice distinction of the terms which use did afterwards bring in . Upon which I shall with all modesty suggest to you one thing , which is not so much considered : that though those who were chosen to look after the Poor be called Deacons in the 6. of the Acts , yet we find that term in the New Testament is not at all restricted to that sence , even after that appointment . St. Paul calls Christ a Deacon , Rom. 15. 8. He calls also the civil Powers the Deacons , or as we render it the Ministers of God , Rom. 13. 4. He calls all Church-men in general the Deacons of Righteousness , 2 Cor. 11. 15. He calls the Apostles Deacons frequently , 1 Cor. 3. 5. 2 Cor. 3. 6. and 6. cap. 4. v. and cap. 11. ver . 23. and Eph. 3. 7. and Col. 1. 23 , 25. He calls Tychicus a Deacon , Eph. 6. 21. and Col. 4. 7. He calls Epaphras a Deacon . So also Timothy , 1 Thes. 3. 2. So that we see this term is used in a great many other sences , than that of a distributer of Charity among the Widows . Therefore there is no reason to think that when St. Paul wrote to the Philippians , to the Bishops and Deacons , and when in his Epistle to Timothy he gives rules about Church-offices , passing immediately from the Bishop to the Deacons , that by Deacons we are only to understand the distributers of Charity , which was not an office of such importance , that they must have such extraordinary qualifications but that he is treating of some other standing Ministry in the Church , in which all Christians were more concerned ; and therefore though the subsequent use of the Church appropriating the term Deacon to the other Function , these places in the Epistles of St. Paul were generally applyed to these Deacons , and the Translations of the New Testament as well the vulgar Latin as other modern ones into the vulgar Languages , rendring the Greek of Deacon by the term Minister in all the other places I have marked , This was less observed therefore there being so good ground to think that St. Paul in these Epistles is treating about Priests , whom he calls by a common name Deacons or Ministers ; we have the disparity between these Offices clearly set down in the Scriptures . Another thing is observable , that as long as the extraordinary effusion of the Holy Ghost continued , there could not be such a critical distinction of Functions , as came to be settled afterwards , when that ceased : for even the Laity were by these inspirations qualified to many things , which can be no Presidents , when that effusion of the Spirit is ceased . So though while that extraordinary assistance continued , there were not such clear traces of the several offices in the Church , yet if as soon as that began to fail , we find this distinction of orders appear clearly ; We have reason to conclude it could be no other way settled but as the Apostles had at first appointed : Though while every one was so full of the Holy Ghost all these limits were not observed , for any extraordinary emission of the Holy Ghost being above positive and constant rules , it is not to be wondred if we have no such clear account of a formed and regulated society , at the first planting of Churches in all Offices and Functions . And yet we see the New Testament full of evidences that Christ and his Apostles intended there should be an eminence of Power , committed to some Pastors beyond others . So Christ gave that Universal Authority over all , to his twelve Apostles , so the Apostles had some Assistants , whom though they employed on other Commissions , yet their chief residence and work was in some particular Churches , over which they were set . And to such the Apostles write , as to persons that had the charge and were accountable for these Churches . And the reason of this was , that since there could not be found such numbers of men sufficiently fitted for the work of the Gospel , especially in those trying times ; Therefore it was to be depositated in a few hands , who were of more approved sufficiency and worth , the rest being to be directed and subject to them . This did very much compense the defects of other Church-men , who though not so well qualified to govern , yet being willing to obey , and able to follow Directions , they might by that means become very useful in the Gospel . Now there are two things that must be annexed to that superiour inspection without which we cannot imagine that it could be managed or have force : the one is , that all to be ordained should receive their orders from such Bishops : Otherwise obedience could not be expected from them , nor could the superiour be any way accountable for them , if he did not convey their Authority to them . It was also necessary that in all matters of indifference the superiour Governour , or Bishop , must be looked on as having Authority to rule and command , and so the inferiour judge himself bound to obey . And indeed if in those days of persecution , when the Church had no assistance , but all possible opposition from the civil powers , there had not been very positive rules of obedience and order , left by the Apostles , it had not been possible for them to have been kept in any order , or under any Government . But the rules of superiority and subjection were without doubt formally left by the Apostles . Thence it was that the whole Precinct of a Bishop's charge was called his Parish : in which he had the care of Souls , and for his assistance did chuse out and ordain some of the more eminent and ancient Christians , to assist him in teaching the flock , and administring Sacraments , who were in all things directed by him ; and upon his death one of these was presented by the Election of the Clergy and people to the superiour Bishop of the Province , who did ordain him . Now though the writings of the first Ages are for the greater part lost , yet there are abundant evidences to shew this Authority was set up by the Apostles . I need not take pains to prove it against this Authour , for he acknowledges it . But because some may perhaps read this Letter , that have not studied this point in the larger and more learned works of the Asserters of this order , I shall say as much on this subject as I think may very justly and reasonably satisfie any Man , and shall wave St. Ignatius his Epistles , though the Authority of those is made good with the astonishing labours of the Incomparably Learned Bishop of Chester . But being to give a short hint of the uncontested authorities that may be brought to prove this , I shall begin with Ireneus to whom we may very well give credit in a matter of Fact , he knew St. Polycarp and was instructed by him , and he tells us that He was constituted by the Apostles Bishop in the Church of Smyrna . So that we find from him that St. Polycarp was ordained by the Apostles Bishop of the Church of Smyrna . Now that great Saint and Martyr , must have taken his Notion of a Bishop from no other original , but that which he saw in his first Instructor : and yet we clearly see , he judged the Bishop was more than the President , for he reckoning the Tradition of the Faith , counts it by the Bishops that had been in Rome from the Apostles days : from whence it appears he considered them as the chief depositaries of the Faith. And in his Epistle to Victor Bishop of Rome , wherein he condemned his severity in excommunicating the Eastern Bishops for observing Easter on the 14. day of the Moon , he lays the whole blame of it upon Victor , though Damasus tells us it was done upon a Consultation Victor held about it with his Presbyters and Deacons . Now the blame was not to be laid on Victor , if it had not been the received practice of the Church at that time , for the Bishops to have the jurisdiction chiefly in their hands . So that we clearly see what Ireneus understood a Bishop to be , and if that had not been consonant to what he knew in St. Polycarp who had instructed him , we cannot in reason imagine he would have consented to such a tyrannical excess of power . Tertullian a reckons the Origine of the Bishop's power from the Apostles , from whom they derived their succession . The same Writer also tells us , * that neither Priests nor Deacons had right to baptize , but upon a power from the Bishop . He also says † they received the Sacrament from no hands but their Presidents ( or Bishops ) Firmilian that was St. Cyprian's contemporary tells us * the Bishops ( whom he there calls Majores natu , and from the other parts of that Epistle it is plain he means Bishops ) did preside in the Church , and had the power of Baptizing , Confirming and ordaining ; and even * Ierome himself tells us , that neither Priest nor Deacon had a right to Baptize without the Bishop's command . And St. Denis of Alexandria , who was undisputed one of the greatest Persons in his Age , in his Letter to Fabius Bishop of Rome tells him , that upon the difficulty was raised , how to deal with those that died , before they had compleated their penitence , He had given a command that the peace of the Church should be given them . Where it is clear the Authority of commanding and not only presiding rested with the Bishop . And in fine , when the Christian Church came out of the fire of persecution , she decreed in the Council of Nice , that the ancient Customes should be in force , concerning the power of Metropolitans and Patriarchs , we must acknowledge there were many very ancient men in that Council , so that they , who were within 200. years of the Apostolick time , and among whom we may reckon many that were 80. years of Age , or near it , could not esteem any thing Ancient , that had not been derived from the Apostolical institution . I shall not insist on any thing that was decreed afterwards , where we may suspect power , and cunning , might have gone a great way to have east the Church into such a mould , as might best agree with the constitutions of the Empire . There might be also other Political reasons , to have made the Bishops after that time aspire to Power and Precedence . But I have only vouched the Writers of the former Ages , witnesses in a matter of Fact , wherein we have no just cause to suspect them , to depose to us what was the successive Government of the Church from the Apostles days . Upon all which I desire , that you and every honest man will in your Consciences consider a few particulars . 1. Whatever we find generally received in those Ages about a thing that was visible , and in which none could mistake , we may safely think it came from the Apostles days . We may indeed imagine that when some of the Apostles , to gain upon the Jews did observe the Christian Easter on the 14. day of the Moon , others might have mistaken this compliance , as if the Apostles had judged that the 14. was the right day : We may also reasonably enough think , that when they heard St. Iohn mention the thousand years , that were represented to him in his Visions , they might have thought that had a literal meaning . But in a matter of Government , we cannot fancy how such mistakes could have been taken up . 2. In things that were external and related to Government , there were many concerned , and so an innovation could not be easily brought about . The people all looked on , and were obliged to know , to whom they owed obedience in things sacred : the Clergy we may reasonably think were not so meek , as to have submitted to any unwarranted Authority over them . And if they had known they were equal to their Bishōps in order , we cannot think but either out of a just zeal for asserting their freedom , or out of an indignation at the miscarriages and insolence of some Bishops , or out of an unwillingness to submit and obey , which is natural to most people , they had asserted their equality . 3. Where different Churches among whom we see no commerce , especially in the times of persecution , do agree in any constitution , we must suppose that came to them , from some persons , from whom they received common instruction . This is an argument thought very convincing against Atheists , when we show many things wherein all mankind agree , which we cannot imagine how it should have been brought about , if they had not common Parents , who had derived these things to all their Posterity . So how can it be imagined that from the Churches of Armenia and Persia in the East , to those of Spain in the West , from the African Churches in the South , to our Brittish Churches in the North , that had little or no correspondence together , this constitution of the Church should have been Universally received and submitted to . This was when no General Council could meet to appoint it , and there was no Secular Prince to set it forward , upon any Political account . Now it cannot be imagined , how this could have been brought about , if their common Spiritual Fathers the Apostles had not agreed upon it : when they first scattered to go over the World. For we have no reason to think they did ever meet all together again . 4. No Men do an ill thing , or desire a change but upon some advantage , or at least the Prospect and Hope of it . And if the worst of men , are to be measured by this ( I except Hectors in vice ) what must we judge of those , whom we ought justly to pronounce the best of Men. Their being Bishops exposed them to the sharpest fury of their Persecutors , they were but poor and mean , excepting the Bishops of the great Cities , they commonly were begun with , in every new storm that was raised against the Church ; their labours were great , for the care of the flock lay on them : and they were unwearied in the discharge of their Pastoral care . Can we think any Man would be fond of such a station , to that degree as to violate the institution of Christ , to arrive at it . But with what face can any man suspect those Ages , of such foul dealing upon whom the impressions of the lowliness of their Great Master , were so deep , and who were daily looking for a Cross , and some cruel death : with what assurance could they have prepared for such trials , if out of pride and ambition they had been invading the rights of the other Churches , and aspiring to an unjust domination over their Brethren . 5. Suppose we could be prevailed on , to think the whole Church was so abandoned , the Bishops to their pride , and the Priests to an heedless simplicity , yet how can we reasonably think none of her enemies were so sharp-sighted , as to discern and object this to them ? they had malice enough , and if the Orders of Bishop and Presbyter were one at first , but afterwards the Episcopal ambition had subdued the Priests under them ; some memory of it had been certainly preserved ; otherwise how should St. Ierome and the pretended Ambrose be supposed to have heard of it . But if any such thing had been known , is it possible to imagine that among all the Hereticks and Schismaticks that were in those Ages , none should have charged it on the Church , but on the contrary all of them had Bishops of their own ? and in the end when one arose that did condemn the order , he had very few to follow him : nor did his own party the Arians , receive this at his hands . Therefore we have all reason to conclude that there was no such change made after the Apostles days , for St. Ierome himself acknowledges , the Apostles set this order up , though he seems to insinuate , it was not in the beginning of their planting the Church . And it is very clear that Pseudo Ambrose gives us his own imaginations for Canonical Histories . So from all these things put together , I dare appeal to any man to say upon his Conscience , if he is not perswaded the Episcopal Authority over the flock and the Clergy , is clearly derived from the Apostles . All this I have said more fully than perhaps seemed at first view needful , but when I consider that though this Authour does confess the Episcopal Function to be of Apostolical institution ; yet over his whole Discourse there are many things said , that do very much detract from that very acknowledgement , which the force and evidence of truth drew from him in the beginning of that Chapter ; So that some suspect these words were only set down , that upon such an introduction he might seem a friend , and so wound both more securely , and more mortally ; since also many who read and magnifie that discourse , do with open mouth declame against this order , I hope none will judge it impertinent , if I have taken some pains to lay such things before them , as may give new and fresh impressions of the Divine and Apostolical Origine of this holy Office. All that remains yet to be considered is , what answers to make to the Objections that Authour lays in our way . His first objection is , from the silence of the Scriptures , to which , the answer will be easily gathered from what has been said , for if what I do suggest about the sence of Deacons in St. Paul's Epistles be true , then the case is most clear ; but besides that , there are manifest hints of a disparity , or superiority in Scripture , and these are expounded by so authentical and clear a Tradition , that we are not more sure of the Change of the Iewish Sabbath , into the Christian Lords day , or of the Baptism of Infants , or of the Canon of the Scripture than we are of this Apostolical institution . It was necessary that all super natural revealed truths , should have been clearly and fully expressed in Scripture , and none of these left to the mistakes and misrepresentation of every Age , but for matters of Government it was enough , if general rules were given , which the platform of the Churches then gathered did so explain , that we have no reason to have scruples about it , though a full and formal account of it be not left us . The second objection is , because he finds the Apostles gave but one ordination , which he cannot conceive , how it could confer two distinct orders or Characters . This is founded on a great mistake , for pray cannot the same great Seal , that affixed to one Writing , does only confer the honour of Barronage , when affixed to another Writing , confer the dignities of Duke , Marquess Earl , Viscount , and Baron ? So it is plain the Apostles when they were to send out any with a sacred commission , by the same outward rite , they might have conferred whatever authority they intended to confer . For they declaring on what errant , and with what power they sent out a person , and imposing hands upon him , that imposition confirmed the mission and authority committed to such persons . So there was no need of their ordaining Church men through several degrees , but as they saw men qualified , they did ordain them , and I do not question but with the ●ame imposition of hands , and the same prayers and words , they might have ordained two persons at once , the one a Bishop , the other a Priest. For we are not to consider in an ordination the outward rite and prayers only , but the preceding declaration made , and the publick intention of those that ordain . It is true , we find by the ancientest Ordinals we have , that there were some differences used in the consecration of Bishops that were not used when a Priest was ordained , which may be reasonably judged were very ancient , they held the Book of the Gospels over his head and shoulders , and all the Bishops laid their hands on him , one pouring out the blessing . And Denis the Areopagite , tells us , that besides the imposition of hands , and laying the Book of the Gospels on his head , and the prayer , He was marked by the Sign of the Cross , and faluted by the Bishop and all the holy order . And in the ordination of a Priest , the Bishop and the Priests with him only laid their hands on his head , and blessed him . By which simplicity of their forms we may on the way observe , how unlike the Primitive Church was to the Roman Church : that abounds in so many superstitious fopperies , with which their Pontificall is full . There was also provision made , that none should be made a Bishop , till he had passed thorough inferiour degrees , not from any such subtleties as School-men have since devised : but that none might arrive at the highest order of the Church , till he gave a sufficient trial of his faith and manners , by his deportment in all the inferiour steps in which they intended he should stay so long , that all might be well satisfied about him . And in or a little before St. Cyprian's time they appointed some inferiour steps , which were not sacred orders , nor pretended to be Apostolical , but degrees of probation through which those who intended to serve the Church , should pass , before they were made Deacons . And this furnishes me with a very considerable remark , to shew the fidelity of those Ages in the accounts they give us of Apostolical institutions : for they do every where tell us , there were but three sacred orders , Deacon , Priest , and Bishop , and no where study to make us believe these other degrees of Porters , Readers , Acolyths , Exoreists and Sub-Deacons were Apostolical : Now if the Episcopal superiority and power was a device of that Age , or of the former , why should they not have called all Apostolical , as well as some parts of it . But it is plain they were careful and conscientious in delivering punctually to us , what was Apostolical , and what only Ecclesiastical . His third objection is , because the Apostles call themselves sometimes Presbyters , and no where Bishops ; this sure if it prove any thing must prove more than that Writer intends , even that Presbyters are above Bishops . He should also have considered that the Apostles do call themselves much oftner Deacons than Presbyters . So if this argument be of force , then the Deacons must be likewise of the same order with the Bishops . But the true account of this is , that the name Presbyter was used for any ancient person of Authority , and among the Christians it signified a Christian of a long standing . So upon both these accounts , the Apostles being then both ancient men , and of great authority , and those that were the first fruits of the World unto Christ , might well be called Presbyters , though not in that sence by which the following ages understood that term . For I do not question but the names of Bishops and Priests , were at first promiscuously used and continued so even to Ireneus his time , who in his Letter to Victor calls the Bishops of Rome , that were before him Presbyters , but afterwards those two terms were appropriated to that sence we now understand them in . Or if you will stand upon the Apostles being called Presbyters , to prove an equality , or superiority of Presbyter over the Bishop ; Let me desire you to observe , that St. Peter , who calls himself an Elder , yet puts us in mind that Bishops are above Presbyters , for he tells us in that same Epistle that Christ was the Bishop of our Souls , and in that subordination I acknowledge the Apostles were but Priests , which perhaps gave occasion to Ignatius to resemble the Bishop and Presbyters to Christ and his Apostles . Besides it is as unreasonable to build any opinion concerning these orders , upon such humble expressions of the Apostles , as if because a Prince or a General will ordinarily call his Souldiers , fellow Souldiers , that therefore they and he are of the same order . The fourth objection is , because St. Clement in his Epistle to the Corinthians speaks only of Bishops and Deacons . It is true in one place he does say , that the Apostles did ordain the first fruits of their labours , having first tryed them in the Spirit , to be Bishops and Deacons . But if what was before observed about the use of the Term Deacon , be well grounded , then St. Clement's words may be also very justly understood of Bishops and Priests , but because this has the prejudice of novelty against it , let us look further into that Epistle , and we shall find it no less clear by other expressions , that there were different orders in the Church , though in that place he comprehends them under that common name , for he commends them because they were subject to their Governours , and gave all decent honour to their Presbyters , and again says , Let us reverence our Governours , and honour our Presbyters , and clearly applies the subordination that was in the Temple of Ierusalem , of High-Priest , Priest , Levite , and Lay-man to the Ecclesiastical constitution , as will appear to any that will consider that Epistle . From which I conclude , that though St. Clement did comprehend Bishops and Priests under the common name of Bishop , yet he shews us evidently , there were Governours in the Church that were superiour to the Presbyters , and to whom there were higher degrees of honour due : and particular Ministrations proper , as were to the High-Priest . The fifth objection is , that Iustin Martyr calls the Bishops only Presidents . This is of no force , for that Father had no occasion given him to reckon up the several Functions in the Church when he was writing an Apology for the Christians to the Roman Senate , in which he gives a plain and simple account of their Faith and Worship , but it had been to very little purpose for him , to have told the Roman Senate , what were the several Orders of Church-Offices among them . And it is not improbable that both he and Tertullian might have used the Term President , the rather because it would be the more easily understood by the Romans than either Bishop or Priest ▪ The sixth objection is , from St. Cyprian , who calls himself Praepositus or President . But neither does this signifie much , for we are to consider the sence of Authours , not so much by some terms or words they use , as by the formal accounts they give us , when they come to treat expresly on any subject . Therefore when we would examine that Father's opinion in this matter , we are neither to consider what in modesty he writes to his Flock or Clergy , nor what terms he makes use of , but the sure way is to see what his sense of the Episcopal Authority was , when he formally treated of it upon it's being questioned and to this we have reason to appeal ; St. Cyprian's Counsel was asked by Rogatian another Bishop concerning the censure of a Deacon , who had carried himself insolently toward him , to whom St. Cyprian writes , that by the vigor of his Episcopat and the Authority of his Chair he had just power to have avenged that insolence instantly . And toward the end he says , these are the beginnings of Hereticks , and the rise and attempts of ill meaning Schismaticks , that they may please themselves , and despise their Bishop , with a swelling pride . So men separate from the Church so a prophane Altar is set up without , and so men rebel against the Peace , of Christ and the divine Ordinance and Unity . These words St. Cyprian writes like one that prophesied of the age we are born in , and if he does not assert the Power of Jurisdiction to the height I leave to every ones eyes . And the same Saint in another Epistle , challenging the insolent presumption of some Priests , hath these words . There is no danger which we ought not now to fear , our Lord being thus offended , when some of the Priests , who neither are mindful of the Gospel , of their place , or of the judgement to come , and consider not that there is a Bishop set over them , do assume all to themselves , to the reproach and contempt of him that is set over them , which was never at all done by any that went before us . And another of his Epistles which is about the same subject , concerning the Lapsed that had fallen in the persecution begins with these words . Our Lord whose commands we ought to fear and observe when he was settling the Bishop's honour ( or authority ) and the rule of his Church says to Peter : I say , thou art Peter , and upon this Rock will I build my Church , &c. From thence through the Revolution of times and successions , the Ordination of Bishops and the account of the Church hath run down , that the Church should be constituted upon Bishops , and every Act of the Church should be governed by these Presidents ( or Praepositi as that Authour would have them called , though he seems not to have considered that by this Saint they were not bare Overseers , but had the whole power lodged with them . ) Since then this is founded by the Divine Law , I wonder at the bold rashness of some that wrote to me as they did , since the Church is made up of the Bishops , the Clergy , and all that stand ( i. e. in the Faith , or stand in the Worship ) And if in all these places , St. Cyprian that lived within 140. years of the Apostles does not very formally assure us , that both the full Authority was in the Bishop and that this was settled by Christ , so that there remains no room for any shift or answer I appeal to you and every unprejudiced Reader . But there is yet a clearer and less suspected testimony in St. Cyprian's works , in an Epistle which the Clergy of Rome wrote to him , when their See was vacant after Fabian's death , from which we may judge , what sense the Priests of that age had of the Episcopal Office : These are their words , after the death of Fabian of most noble memory , There is no Bishop yet constituted among us , by reason of the difficulty of affairs and the times , who should regulate all these things , and must consider the case of the Lapsed with authority and advice : Can any thing be more evident , than at that time which was but 150. years after the Apostles were dead , it was acknowledged by the Priests that they had no full Authority to govern the Church when they wanted a Bishop . Now if the difference between Bishop and Priest , be only by Commission , they being both the same Order , then certainly in a vacancy the Priests have a full power . But here we see the greatest company of Priests then in the Christian world , did not think they were of the same Order , or had the Authority of a Bishop , even in a sede vacante . The seventh objection is , That Presbyters are ordained in the same form , in which Christ ordained his Apostles , Receive ye the Holy Ghost , whose sins yo forgive , they are forgiven them . This must either prove nothing to the purpose , or too much , for if there be any strength in this consequence , it must amount to this , That all ●●esbyters are of the same order the Apostles were of , which certainly that Authour will think is too much . The answer to it is given by St. Paul , that there are diversities of operations , administrations , and gifts , but it is the same God , the same Lord , and the same Spirit , for all these worketh that one and the self same Spirit . And since it is both by the authority and assistance of the Holy Ghost , that all these offices are derived and discharged , it is no argument to prove the Offices are the same , because we pray that all may receive the Holy Ghost , it being necessarily to be understood , that every one receives it in his own order . Nor do the following words of forgiving of sins , prove any more , but that both these offices are empowered to that equally . For it is acknowledged that a Priest gives absolution as well as a Bishop : but from their being both authorized equally in one thing , it is somewhat a strange kind of inference , to conclude , there is nothing else which a Bishop has authority to do , that is not competent to a Priest. The last objection is , from the inconvenience that must needs follow on our asserting Bishops and Priests to be of different orders , since this must condemn and un-church all the foreign Churches ; which were indeed a very severe and uncharitable censure . I know this is very popular and taking , Therefore I shall study so to clear it , that I hope no scruple shall remain about it . There are some conditions that are simply necessary to Salvation , without which , no man shall see the face of God , and these do indispensibly oblige all without exception . There be other positive precepts which are of obligation to all who possibly can obey them , so that the contempt or voluntary want of these is a high provocation , they being both means of Grace , and symbols of Christian fellowship instituted by Christ , and to continue for ever in his Church . Yet few are so severe as to deny a possibility of salvation without these . I know St. Austin was of this severe side , but in that he is generally censured , as having exceeded ; it is an hard Doctrine to condemn all Infants that die without Baptism , at least to exclude them from the Kingdom of Heaven , as St. Austin did . For if the Child die in the belly or birth , it is not conceiveable that it should be punished for the want of that which God himself made impossible . And the Primitive Church did generally believe , that such as being converted to the Faith , did suffer Martyrdom , even though they were not baptized , were certainly saved . In like manner if in some Northern and poor Countries where Wine can scarce be had , and goes at excessive rates , if persons be so poor , that they cannot get Wine , and so either die without the other Sacrament , or offer some other liquor in the Chalice , it were a strange degree of hardness to deny salvation to the people of such a Clime . So also the Offices of the Church are necessary by a divine appointment , even in the principles of most of the Non conformists , and yet neither this Authour nor they will deny but even a Laick if cast upon an Island , where he upon learning their Language came to instruct them in the Christian Faith , and could have no commerce with any Church ; under such a necessity he might perform all divine Functions ; for all Christians are a Royal Priesthood , and absolute necessity supersedes all the rules of order , decency and Government . And the Presbyterians who acknowledge as great difference between a Presbyter and a Laick , as we plead is between a Bishop and Priest , yet acknowledge these to be true Churches , which began upon no orders at all , where some persons that understood the Scriptures , did gather Churches , and administer the Sacraments ; and they can say nothing for justifying such Churches , which is not applicable to us in this case . Therefore when the Western Churches were so corrupted that none could any longer with a good Conscience receive orders in them , or submit to the terms upon which only their Communion could be had ; If any Priests seeing these errours , did instruct the people in the truth , and finding no other way possible to propagate or preserve that purity of Doctrine , did ordain other Priests , though this was irregular and defective yet we are not so uncharitable as to judge people under these circumstances , but acknowledge that absolute necessity supersedes all positive precepts . I know some have been severe on this head , because they judge they are under no absolute necessity . But that is a great mistake , those that live under a Prince of a different Religion , as the Protestants in France do , could not with any security come over hither to receive orders . For can it be imagined that Princes who are always jealous of their Authority , and chiefly of such of their Subjects , as differ from them in Religion , would suffer them to come and be ordained in another Prince's Dominions : they would certainly use that as a pretence to justifie their severities against them . Nor would they permit them to come under such a strength and compacted unity , as this constitution of the Church would bring them to . Therefore these are to be pitied , helped , and prayed for , and not insulted over . And for those other Churches , that are under Princes or a Government of the same Religion , they are in no less captivity to their superiours , who will never suffer them to go to another Church for orders : and they would think it a thing inconsistent with the peace of their States , to let any Ecclesiasticks get into so calumniating a power , where the constitution of their policy is Democratical . It is to be regrated that at first their Bishops were stubborn , and would not receive the Reformation , which the chief of the Reformers did very much lament . Nor is it to be wondred , if these Churches being thus formed under these necessities , and not according to the ancient and Apostolical constitution in their ordinations , have since that time studied to justifie themselves upon other accounts , than bare necessity . In that we think them in an errour , but it being no fundamental one , and the necessity that at first forced that disorder , lying still over them , we dare not be so severe , as to deny them to be true Churches . Though we hold there is still such defects among them , that they are not compleat and perfect in all their constitutions . But after all this Charity to those under such hardships , we have great cause to conclude much more severely against those , who being born in a Church that had no such defect in it's first Reformation , but was exactly moulded after the primitive pattern , and continued in so flourishing an estate that it was the just glory of the Reformed Churches , and the chief object of the envy and hatred of the Roman , was at first separated from , and then subverted by some hot-headed Schismaticks . Therefore the disparity being so great between our dissenters , who are such out of Choice , and in opposition to all Laws both of Church and State , and the foreign Churches who are irregular out of necessity , our judging tenderly and favourably of the one , does no way oblige us to relax and forego these excellent primitive constitutions , on the account of the others among our selves . And thus far I think I have given you a satisfactory account of all that this Authour says on this head . You know me and my circumstances better , than to suspect , either interest , design , or obligation , has engaged me to these perswasions , since by all these I am rather byassed another way . I have written nothing but that about which I am so well assured , that I know I am able to make good every particular I have set down . And therefore though I do not allow you , to let my name go with this Paper , if you make a more publick use of it ; It is not that I fear either the censures of engaged and partial Zealots , or the replies of a contentious Disputant , so he abstain from railing and fooling , in neither of which , my Genius , which was born for severer exercises , will permit me to engage . But now to wind up all after so tedious a Letter , I must conclude with my 〈◊〉 regrates , that we are brought to such a pass , that discourses of this kind find such acceptance among us . The Patient is in a high distemper , when he loaths wholesome food ; and longs after every fantastical quelque chose he hears of : So it is indeed to be lamented , that the best composures that do either inform or edifie the Reader are neglected , and if any thing gets vent , that tends to make the most sacred things grow cheap , and fall in contempt , it is bought up at any rate , and read with an insatiable itch . I wish the Authour of that discourse may with serious and deep reflections , consider what he has done in this work of his : he has made all the enemies of Peace triumph , and has put some popular things in the mouths of his Readers , with which they think themselves sufficiently armed to baffle both the Articles and Rules of our Church . I am confident he is so serious and so sincere a man , that when ever he is made sensible of this , he will be very ready to take out of the way any scandal which these his conceptions have brought forth . In fine , I pray God teach us to know the things that belong to our Peace , that so our animosities and heart-burnings being laid aside we may all study to seek the things that belong to Peace , and the things whereby we may edifie one another . If I have wearied out your patience with a long Epistle , I was forced to it , by the subject you commanded me to write about . And yet I have done it as short as was possible : which has made me overlook many lesser errours in that discourse , which were not of such general concern , but discover how easily that Writer takes many things upon trust . It was needless to amuse the World with these particulars , and I am more a Friend and Honourer of that Authour , than to engage with him meerly out of humour , to contend with him , or to expose him , least of all to make a needless show of reading . But I will make an end . London , May the 23. 1676. Advertisement : A Conference about Religion , held in London , April 3. 1676. between Edward Stillingfleet , D. D. and Gilbert Burnet . With some Gentlemen of the Church of Rome , Octavo , price 2 s. 6 d. Sold by Moses Pitt at the Angel in St. Paul's Church-yard . FINIS . Notes, typically marginal, from the original text Notes for div A30391-e100 Ezek. 14. ver . 7 , 8 , 9. Acts 13 ver . 2. 3. Iren. lib 3. cap. 3. Et apud 〈◊〉 lib 4. cap. 13 Lib. 3. advers . Heret . cap. 3. Apud Euseb Lib. 5 ▪ cap ▪ 24. a De prasc . cap. 32. Cont. Marcion Lib. 4. cap. 5. * De Bapt. † De Cor. Milit. * Epist. 75. inter Epist. Cypr. * Cont. Lucifer . Apud . Euseb. Lib. 6. cap. 44. Can. 6. Can. 2. Con. Carth. 4. de Eccles . Hier. cap 5. Can 3. Carth. and Dion . ibid. Epist. 65. Epist. 10. Epist. 27. Ep. 31. 1 Cor. 12. v. 4. 5. &c.