An enquiry into the new opinions, chiefly propagated by the Presbyterians of Scotland together with some animadversions on a late book, entitled, A defence of The vindication of the kirk : in a letter to a friend at Edinburgh / by A.M., D.D.
Monro, Alexander, d. 1715?
1696
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An enquiry into the new opinions, chiefly propagated by the Presbyterians of Scotland together with some animadversions on a late book, entitled, A defence of The vindication of the kirk : in a letter to a friend at Edinburgh / by A.M., D.D.
Monro, Alexander, d. 1715?
[12], 339, [1] p.
Printed for Walter Kettilby,
London :
1696.
Attributed to Alexander Monro. Cf. BM.
Errata: p. [11]
Advertisement on p. [1] at end.
Reproduction of original in Union Theological Seminary Library, New York.
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eng
Rule, Gilbert, 1629?-1701. -- Defence of The vindication of the Church of Scotland.
Presbyterian Church -- Controversial literature.
Church of Scotland -- History.
Presbyterians -- Scotland -- Early works to 1800.
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AN
ENQUIRY
INTO
THE
New
Opinions
(
Chiefly
)
Propagated
by
the
Presbyterians
of
Scotland
;
Together
also
with
some
Animadversions
on
a
Late
Book
,
Entituled
,
A
Defence
of
the
Vindications
of
the
Kirk
:
In
a
LETTER
to
a
Friend
at
EDINBURGH
.
By
A.
M.
D.
D.
Jeremiah
6.16
.
—
Ask
for
the
Old
Paths
,
where
is
the
good
way
,
and
walk
therein
,
and
ye
shall
find
rest
for
your
Souls
:
but
they
said
,
we
will
not
walk
therein
.
LONDON
:
Printed
for
Walter
Kettilby
,
at
the
Bishop's-Head
in
St.
Paul
'
s
Church-yard
,
1696.
THE
CONTENTS
OF
THIS
TREATISE
.
THE
Introduction
,
inviting
all
the
true
Sons
of
the
Church
(
especially
the
Afflicted
Clergy
)
to
the
most
serious
Exercise
of
true
Repentance
and
Humiliation
,
P.
1
,
2
,
3
,
4
,
5
,
&c.
The
Doctrines
and
Principles
that
we
contend
for
against
the
later
Sectaries
are
Primitive
,
Catholic
,
and
Orthodox
.
p
9
,
10
,
11.
CHAP.
I.
The
Insufficiency
of
those
Pleas
and
Arguments
managed
by
the
Presbyterians
,
against
the
Catholic
Church
,
in
Defence
of
their
New
Doctrine
of
Parity
,
p.
12
,
13
,
14.
Their
Arguments
reduc'd
to
three
general
Heads
,
p.
15.
1.
Their
Pleas
from
the
Pretended
immediate
Institution
of
our
Saviour
,
considered
,
p.
16
,
17
,
18
,
19
,
20
,
21.
2.
Their
Arguments
from
the
Confusion
of
Names
,
observable
in
the
New
Testament
,
proved
to
be
Vain
and
Sophistical
,
p.
22
,
23
,
24
,
25
,
&c.
3.
Their
Arguments
from
the
Testimony
of
Ecclesiastical
Writters
examined
,
p.
39
,
40.
The
Testimony
of
St.
Clement
the
Apostolical
Bishop
of
Rome
,
Vindicated
from
the
Wilful
Mistakes
of
Presbyterians
,
p.
41
,
42
,
43
,
44
,
&c.
The
Testimony
of
St.
Polycarp
Bishop
of
Smyrna
and
Disciple
of
St.
John
the
Apostle
,
enquired
into
particularly
,
p.
49
,
50
,
51.
The
Testimony
from
Hermas
impartially
viewed
,
and
the
Disingenuity
of
Monsiour
Blondel
reproved
,
p.
52
,
53
,
54
,
&c.
Pope
Pius
his
Epistle
to
Justus
Viennensis
Censured
as
Spurious
;
and
if
it
was
Genuine
,
cannot
serve
the
Presbyterian
Design
,
p.
56.
The
Instance
of
Marcion
the
Heretic
as
unfit
to
support
the
New
Doctrine
,
as
the
former
Testimony
from
the
Spurious
Epistle
of
Pope
Pius
,
p.
57.
The
Testimony
from
Justin
Martyr
impertinently
alledged
by
our
Adversaries
,
p.
58
,
59.
The
Testimony
of
the
Gallican
Martyrs
,
p.
62
,
63.
The
Testimony
of
St.
Cyprian
,
p.
64.
The
Testimony
from
the
Authority
of
St.
Jerome
,
p.
65.
The
Error
of
St.
Jerome
discovered
to
be
very
different
from
the
New
Doctrine
of
the
Presbyterians
,
p.
66.
St.
Jerome
never
acknowledged
any
Interval
,
after
the
Death
of
the
Apostles
in
which
Ecclesiastical
Affairs
were
managed
,
Communi
Presbyterorum
Consilio
.
Ibid
&
Seqq.
St.
Jerome
taught
,
that
Episcopacy
was
the
Apostolical
remedy
of
Schism
,
from
p.
65.
to
p.
80.
The
Testimony
from
the
Authority
of
Saint
Austin
,
examined
.
Saint
Austin
reasoned
from
the
Succession
of
single
Persons
governing
the
Church
of
Rome
from
the
days
of
the
Apostles
,
and
by
this
Argument
overthrew
the
Doctrine
and
Schism
of
the
Donatists
,
p.
81.
to
p.
94.
CHAP.
II.
Of
the
Succession
of
Bishops
from
the
Apostles
,
p.
94.
Some
Presbyterian
Concessions
preliminary
to
the
true
State
of
the
Controversie
,
p.
95
,
96.
The
Apostolical
Office
considered
,
with
regard
to
its
Permanent
and
Essential
Nature
▪
2ly
.
As
it
was
adorned
with
Extraordinary
and
miraculous
Advantages
.
The
First
was
to
continue
for
ever
in
the
Church
,
the
Second
was
Transient
and
Occasional
,
with
regard
to
the
first
Plantations
of
Christianity
.
The
Apostolical
and
Episcopal
Office
the
same
in
its
Original
Nature
,
Essence
,
and
Design
,
p
98
,
99
,
100
,
101
,
&c.
The
true
State
of
the
Controversie
,
whether
the
Apostles
left
the
Government
of
Particular
Churches
to
single
Successors
,
or
to
a
College
of
Presbyters
acting
in
Parity
and
Equality
,
p.
105
,
106
,
The
first
is
affirmed
by
all
Records
,
whether
we
consider
the
inspired
Writings
of
the
Apostles
,
or
the
Ecclesiastical
Histories
of
after
Ages
,
p.
107
,
&c.
The
true
Notion
of
an
Evangelist
altogether
different
from
the
Permanent
Office
of
Timothy
or
Titus
,
p.
111.
Saint
James
the
Just
,
Established
Bishop
of
Jerusalem
by
the
Apostles
,
and
he
in
that
City
was
the
Centre
of
Unity
,
and
Episcopal
Succession
in
that
See
,
p.
112
,
113.
The
Episcopal
Power
lodged
in
his
person
,
ib.
The
Angels
of
the
Asiatic
Churches
,
Bishops
in
the
strictest
Sense
,
p.
114
,
&c.
The
whole
Question
reduced
to
three
Enquiries
,
p.
118
,
&c.
The
Force
of
the
Primitive
Argument
against
Hereticks
,
from
the
Succession
of
single
Persons
,
p.
123
,
124
,
125.
The
Ancients
could
not
be
deceived
in
an
affair
of
this
Nature
,
p.
128
,
129.
The
Impossibility
of
changing
the
Ecclesiastical
Government
from
Parity
to
Prelacy
,
in
the
Primitive
Ages
,
all
things
duly
considered
,
p.
136
,
137.
This
proved
at
length
from
the
Concessions
of
the
Learned
Presbyterians
,
Salmasius
,
blondel
,
and
Bochartus
,
Ibid.
The
Peevishness
of
our
Adversaries
in
this
Controversie
,
p.
150.
The
Epistles
of
St.
Ignatius
overthrow
the
Pretences
of
Parity
,
even
upon
Salmasius
his
own
Hypothesis
,
P.
152
,
153
,
&c.
The
whole
Controversie
reduced
to
Nine
plain
Queries
,
p.
157
,
158
,
159
,
160.
The
Power
of
Bishops
over
the
Subordinate
Clergy
and
Lay-men
,
in
the
Primitive
Ages
,
p.
161.
The
Presbyterian
exception
against
large
Diocesses
discussed
,
p.
162
,
163
,
164.
Saint
James
the
Just
,
a
Diocesan
Bishop
in
the
Strictest
Sense
,
p.
164
,
165.
CHAP.
III.
Of
several
other
New
Opinions
propagated
by
the
Presbyterians
of
Scotland
,
p.
168.
Their
Doctrine
concerning
the
Holy-Days
of
our
Saviour's
Nativity
,
Resurrection
,
and
Ascension
,
Ibid.
Anniversary
Solemnities
not
founded
upon
any
Divine
or
Express
Institution
observed
in
the
Jewish
and
Christian
Church
,
p.
172
,
&c.
Presbyterian
Exceptions
removed
,
p.
175
,
176
,
177.
This
further
Prosecuted
from
several
other
Considerations
,
p.
179
,
180
,
&c.
The
Festivity
of
Christmas
more
particularly
considered
,
p.
185.
The
Vindicator's
Mistakes
exposed
,
by
the
Anniversary
Commemoration
of
the
Martyrs
,
celebrated
by
the
first
Christians
,
p.
188
,
&c.
The
New
Explications
of
the
Vindicator
insisted
on
,
p.
196
,
&c.
Some
other
ridiculous
Fancies
examined
,
viz
,
That
Christmas
was
observed
in
honour
of
Julius
Caesar
,
p.
205.
The
Testimony
cited
from
Buchanan
cannot
serve
the
Presbyterian
Design
,
p.
207
,
208.
CHAP.
IV.
Of
the
Presbyterian
Notion
of
Schism
,
and
their
fabulous
Stories
concerning
a
Presbyterian
Church
in
Scotland
,
in
the
first
Ages
of
Christianity
,
p.
211.
Several
Considerations
proposed
to
prove
our
Scotish
Presbyterians
Schismaticks
from
the
Catholic
Church
,
in
the
strictest
Sense
of
that
Word
,
p.
213
,
214
,
&c.
A
Particular
Enquiry
into
that
Fabulous
Story
propagated
by
our
Adversaries
,
viz.
That
there
was
a
Presbyterian
Church
in
Scotland
in
the
First
Ages
of
Christianity
,
p.
228
,
229.
The
Authors
cited
by
the
Vindicator
of
the
Kirk
,
to
support
this
Dream
,
particularly
considered
,
p.
230.
The
Authority
of
Prosper
mistaken
,
and
the
Testimony
cited
by
our
Adversaries
,
from
his
Chronicon
Consulare
,
more
narrowly
enquired
into
,
p.
245
,
&c.
CHAP.
V.
The
Presbyterian
Doctrine
concerning
Rites
and
Ceremonies
examined
.
p.
250
,
251.
Their
Notions
contradict
the
Practice
of
all
civiliz'd
Nations
,
Ibid.
The
frequent
Allusions
to
uncommanded
significant
Ceremonies
practised
in
the
Worship
of
God
,
that
we
meet
with
in
the
Holy
Scriptures
,
prove
such
Ceremonies
Lawful
beyond
all
Contradiction
,
p.
254
,
&c.
Several
Exceptions
,
offered
by
the
Vindicator
,
removed
,
p.
256
,
257.
The
Orthodox
Principle
Prov'd
from
an
Allusion
to
the
Ceremony
of
Immersion
,
practis'd
in
the
Apostolical
Church
of
Rome
,
proved
from
Rom.
6.4
.
pag.
265.
Of
Presbyterian
Ordinations
,
and
how
little
can
be
said
in
their
Defence
,
p.
276
,
&c.
The
Doctrine
of
Non-Resistance
,
truly
Understood
,
is
safe
and
Christian
in
it self
,
and
in
all
its
tendencies
,
p.
284
,
285.
The
Enthusiastic
Singularities
of
the
later
Presbyterians
,
in
rejecting
all
Publick
Forms
,
in
the
Solemn
Worship
of
God
,
reproved
,
p.
289
,
290
,
291
,
&c.
Calvin's
three
Arguments
for
Publick
Liturgies
are
Solid
and
Unanswerable
,
p.
293
,
294
,
295.
The
Vindicator's
usual
Reproach
,
Viz
,
That
the
Clergy
of
our
Church
are
Superstitious
,
examined
,
p.
295
,
&c.
The
Nature
of
Superstition
explain'd
,
and
a
Parallel
insisted
on
,
between
the
Superstitious
Usages
of
the
Ancient
Hereticks
,
and
the
Modern
Practices
of
the
later
Sectaries
,
p.
296
,
297
,
298
,
&c.
The
Vindicator's
Attempt
to
Justifie
his
Unaccountable
Paradox
forc'd
upon
the
words
of
St.
Jerome
,
from
some
Expositions
offered
by
the
Learned
Grotius
,
Chastised
and
Exposed
,
and
the
Vanity
of
that
Comparison
demonstrated
,
p.
305
,
306
,
307.
The
Conclusion
Exhorting
all
the
true
Sons
of
the
Church
to
Pray
for
the
Peace
and
Unity
of
its
Members
.
It
is
expected
the
Reader
will
Pardon
some
Points
and
Comma's
that
are
misplac'd
.
The
Errors
that
disturb
the
Sense
most
,
are
these
following
.
PAge
16.
l.
20.
r.
New.
p.
20.
marg
.
r.
locum
.
p.
55.
l.
20.
r.
Praecipue
.
p.
60.
marg
.
for
Hadriani
,
r.
Saturnini
.
p.
74.
l.
21.
r.
genuine
,
p.
81.
l.
26.
r.
needs
.
p.
84.
l.
17.
r.
Hieronymo
.
p.
92.
l.
15.
r.
Smectimnuus
.
p.
116.
l.
3.
after
Angel
,
add
,
as
it
is
render'd
by
the
Septuagint
.
p.
138.
l.
21.
r.
Centesimum
.
p.
159.
l.
2.
r.
a.
p.
162.
l.
5.
r.
Saeculi
,
p.
182.
l.
19.
r.
acuteness
.
p.
189.
l.
7.
r.
accurate
.
p.
199.
l
3.
r.
foppish
.
p.
253.
l.
28.
r.
Treatises
.
p.
255.
l.
25.
after
unguarded
,
add
,
and
not
Supported
.
p.
291.
l.
13.
after
that
,
add
,
it
.
p.
319.
l.
2.
r.
Shadow
.
AN
ENQUIRY
INTO
THE
New
Opinions
,
&c.
Sir
,
I
Thought
that
our
Enemies
had
made
an
end
of
their
Libels
,
but
I
see
that
it
is
not
so
easie
for
them
to
forbear
the
practices
that
we
complain
of
.
The
malignity
of
Faction
is
endless
,
and
there
is
nothing
so
apt
to
be
oppressed
and
reviled
as
Truth
and
Innocence
.
We
must
(
in
these
days
of
Atheism
and
Confusion
)
arm
our selves
against
Calumnies
and
Contradictions
:
and
if
we
are
not
guarded
by
Resolution
and
Fortitude
,
we
must
desert
(
not
only
the
Peculiar
Ministries
of
the
Priesthood
,
but
)
the
Profession
of
Christianity
it self
.
We
are
surrounded
on
all
hands
by
the
most
ungenerous
and
spiteful
Adversaries
,
the
open
and
scandalous
Sensualities
of
some
,
and
the
spiritual
Raveries
of
others
,
lay
siege
to
the
Foundations
of
our
Faith
,
and
it
is
with
great
difficulty
that
the
publick
Worship
of
God
is
not
quite
extinguished
,
as
it
is
indeed
despised
and
ridicul'd
:
So
grievous
is
our
present
Calamity
,
that
the
contending
Parties
amongst
us
do
impute
our
Disasters
to
different
Causes
,
and
therefore
we
are
the
further
remov'd
from
out
true
Cure.
If
we
were
so
impartial
as
to
acknowledge
our
Iniquities
with
Sorrow
and
Remorse
,
we
would
quickly
find
the
Exercise
of
Contrition
and
Repentance
more
proper
to
remove
the
marks
of
God's
Anger
,
than
the
other
Methods
that
are
most
pleasing
to
Flesh
and
Blood.
There
is
nothing
more
Essential
to
Natural
Religion
than
the
belief
of
God's
wise
and
watchful
Providence
.
It
interposes
in
the
meanest
.
Accidents
of
humane
Life
,
and
much
more
in
the
remarkable
Ruins
and
Calamities
of
publick
Societies
and
Churches
:
And
if
we
do
not
hear
the
Voice
of
the
Rod
,
and
of
him
that
hath
appointed
it
,
he
hath
still
more
terrible
Plaues
in
reserve
for
us
than
the
spoiling
of
our
Goods
,
or
the
affronting
of
our
Persons
.
Let
us
therefore
draw
near
unto
him
by
our
fervent
Prayers
,
and
ingenuous
Humiliations
:
for
the
most
Innocent
amongst
us
may
find
in
the
view
of
his
Life
several
Actions
and
Omissions
very
displeasing
to
our
Heavenly
Father
,
as
well
as
unsuitable
to
our
Baptismal
Vows
and
Engagements
;
therefore
the
Hand
of
God
is
stretched
out
against
us
,
and
he
is
provoked
to
let
loose
amongst
us
a
Spirit
of
Error
and
Confusion
:
and
though
we
may
be
very
Innocent
as
to
the
Accusations
of
those
who
have
wickedly
combin'd
to
defame
us
,
yet
who
of
us
can
understand
his
Errors
?
If
all
things
without
us
are
in
such
disorder
;
then
is
it
high
time
for
us
to
look
within
our selves
,
and
to
fix
our
Thoughts
on
their
true
Objects
:
If
we
are
expos'd
to
the
sadest
Toslings
and
Uncertainties
,
we
must
endeavour
to
establish
the
Tranquillity
of
our
mind
?
If
we
know
not
where
to
lay
our
head
,
if
we
have
no
property
upon
Earth
,
the
natural
Conclusion
is
,
to
seek
those
things
that
are
above
.
If
here
we
are
persecuted
and
oppressed
,
we
must
carry
our
thoughts
and
desires
to
that
invisible
Sanctuary
that
yields
true
Ease
and
Repose
under
all
pressures
and
afflictions
.
It
is
worth
our
while
to
enquire
why
we
,
who
have
been
dedicated
to
the
services
of
the
Altar
,
are
more
particularly
struck
at
than
others
.
It
is
not
so
much
our
business
to
complain
of
our
Persecutors
,
as
to
look
unto
him
that
smites
us
:
and
if
he
(
by
the
discipline
of
so
many
crosses
)
oblige
us
to
consider
more
narrowly
the
frame
of
our
Souls
,
we
may
with
greater
ease
part
with
our
,
former
Conveniencies
.
Let
every
one
of
us
retire
into
himself
,
and
open
up
the
several
foldings
of
his
own
Conscience
,
and
endeavour
hereafter
to
regulate
our
Actions
by
true
and
Christian
Principles
knowing
that
all
things
are
naked
and
open
to
the
Eyes
of
him
with
whom
we
have
to
do
,
and
to
whom
we
are
shortly
to
give
an
account
of
our
time
and
talents
,
and
of
all
things
that
we
have
done
in
the
body
whether
they
be
good
or
evil
.
If
we
must
suffer
,
let
us
imitate
the
Captain
of
our
Salvation
:
this
is
Edifying
to
the
Church
,
and
it
establishes
the
Composure
of
our
own
mind
.
Let
us
canvass
and
examine
the
Doctrines
and
Practices
for
which
we
suffer
,
and
enquire
whether
they
be
not
the
Principles
of
the
Catholic
and
Primitive
Church
in
her
first
and
purest
ages
.
We
must
not
think
that
we
are
discharg'd
from
the
peculiar
Offices
of
our
Ministry
,
because
we
are
forc'd
from
our
Residence
,
and
exposed
to
all
sorts
of
Indignities
.
We
must
firmly
believe
that
all
things
work
together
for
good
to
them
that
love
God
:
and
that
our
Patience
and
Meekness
may
be
of
greater
use
to
the
Church
than
if
we
had
been
allow'd
to
continue
in
our
former
Stations
.
We
see
how
much
holy
things
are
contemn'd
in
our
days
,
how
triumphantly
Atheism
and
Impiety
lift
up
their
Banners
every
where
.
Let
us
endeavour
as
much
as
is
possible
to
preserve
some
Remains
of
Religion
amongst
the
People
.
Let
us
assert
the
ancient
Order
and
Piety
that
made
the
Christian
Church
so
beautiful
in
former
Ages
.
The
Apostle
informs
us
,
that
the
time
would
come
when
men
could
not
endure
sound
Doctrine
,
but
after
their
own
lust
shall
they
heap
to
themselves
Teachers
having
itching
Ears
,
and
they
shall
turn
away
their
Ears
from
the
truth
,
and
shall
be
turned
unto
fables
.
The
great
Founder
of
our
Religion
sent
his
Apostles
by
found
Doctrine
to
enlighten
the
World
,
and
they
convey'd
this
Spiritual
Authority
unto
others
who
should
transmit
it
by
an
orderly
Succession
;
and
as
their
Mission
was
Heavenly
in
its
Original
,
so
their
Doctrine
was
pure
and
holy
in
all
its
Tendencies
.
They
considered
themselves
as
the
Ambas
▪
adors
of
Jesus
Christ
,
and
Delivered
their
Commission
without
any
Mixture
or
Hypocrisy
.
They
treated
the
People
with
all
Humility
and
Tenderness
,
but
in
the
mean
time
took
great
care
to
mortifie
their
Lusts
and
their
Passions
;
but
when
they
grew
wanton
and
headstrong
,
and
thought
themselves
too
wise
to
be
led
by
their
Spiritual
Guides
and
Rulers
,
then
they
would
have
teachers
of
their
own
,
Men
chosen
by
themselves
,
such
as
were
taught
to
calculate
their
Doctrines
to
popular
Fancies
and
Humours
,
such
as
would
prostitute
the
Gospel
,
to
promote
Error
and
Delusion
,
and
make
the
Kingdom
of
Light
subservient
to
that
of
Darkness
,
and
instead
of
serving
our
blessed
Saviour
,
they
became
Slaves
to
the
People
,
by
whom
they
were
originally
employed
:
and
because
they
were
so
unhappily
successful
as
to
gratifie
their
Lusts
,
they
were
therefore
voted
the
most
edifying
teachers
.
The
Primitive
Ministers
of
Religion
had
their
immediate
Commission
from
Heaven
,
accordingly
they
endeavoured
by
all
means
to
restore
the
Image
of
God
in
the
Souls
of
Men
,
to
raise
their
Thoughts
and
Designs
to
that
Happiness
and
Treasure
which
the
World
cannot
give
,
which
God
truth
promised
and
made
sure
by
the
Resurrection
of
Jesus
Christ
from
the
dead
.
The
other
had
their
authority
from
Men
,
and
therefore
they
must
needs
please
the
People
who
sent
them
.
They
must
reconcile
the
Rules
and
Morals
of
the
Gospel
to
the
Wicked
Practices
and
designs
of
the
World
:
they
must
change
the
strictest
Maxims
of
the
Evangel
into
looser
Theorems
,
and
the
severe
Discipline
of
the
Ancient
Church
unto
all
Licence
and
Luxury
,
the
true
faith
that
works
by
love
unto
airy
Notions
and
Mistakes
.
Thus
the
People
were
pleas'd
,
and
the
Gospel
was
defeated
,
the
Church
is
ruin'd
,
and
God
dishonour'd
.
Every
Man
in
his
own
station
is
obliged
to
contend
for
the
Faith
once
delivered
to
the
Saints
.
When
the
Foundations
of
Ecclesiastical
Unity
are
shaken
loose
,
and
the
Antient
Constitutions
trampled
upon
with
great
Insolence
and
Impiety
,
then
the
hedge
of
t●●e
Religion
is
not
only
Invaded
but
Demolished
,
and
without
those
Sacred
Vehicles
it
must
Evaporate
into
Giddiness
and
Enthusiasm
;
the
Extravagance
of
these
last
days
is
boundless
as
it
Sceptical
,
and
Christianity
it self
is
more
dangerously
wounded
by
the
Delusions
of
some
that
are
Baptiz'd
,
than
by
the
open
Blasphemies
of
Infidels
:
The
last
may
be
assaulted
by
Reason
,
(
at
least
in
their
more
Lucid
Intervals
)
but
the
first
are
altogether
inaccessible
:
we
must
not
presume
to
instruct
them
who
pretend
to
extraordinary
Illuminations
,
their
Errors
are
made
strong
by
their
vanity
,
they
plead
a
Divine
Right
to
every
New
Opipinion
,
and
if
we
approach
them
in
the
ancient
Paths
of
Modesty
and
Humility
,
they
look
down
upon
us
with
Scorn
and
Indignation
;
Nay
,
they
are
inflexible
to
the
plainest
and
most
convincing
arguments
.
I
have
frequently
,
with
Grief
and
Sorrow
,
considered
the
Decays
of
Religion
,
and
the
Difficulties
of
our
Employment
.
We
must
pull
down
strong
Holds
and
lofty
Imaginations
,
and
grapple
with
the
rudest
Oppositions
;
the
Avenues
of
Mens
Souls
are
blockaded
by
passion
and
prejudices
and
they
are
fortified
in
their
Error
,
not
only
by
the
Corruption
of
their
Nature
,
but
by
the
artifice
of
Seducers
,
their
itching
Ears
are
pleased
,
their
Lusts
are
gratified
,
their
Passions
are
made
more
unruly
,
their
Envy
,
Hatred
,
and
Malice
are
indulg'd
;
and
they
are
allow'd
to
distinguish
themselves
from
all
others
by
special
Titles
of
Division
and
Singularity
,
by
which
alone
they
think
to
make
their
Calling
and
Election
sure
.
Yet
notwithstanding
that
we
are
thus
resisted
by
the
Multitude
of
their
Follies
and
Delusions
,
we
must
not
give
over
by
Faintness
and
Despondency
.
We
must
plead
with
them
,
who
have
left
the
Unity
of
the
Church
,
by
the
words
of
Truth
and
Soberness
,
and
exhort
others
to
continue
in
that
Doctrine
that
was
reveal'd
by
our
Saviour
,
taught
by
his
Apostles
,
and
received
by
all
Churches
in
the
first
and
best
Ages
,
that
the
present
Generation
may
not
rise
in
Judgment
against
us
for
our
Silence
,
nor
Posterity
censure
our
Cowardice
.
We
must
not
be
ashamed
of
the
truth
,
even
when
it
is
contradicted
with
all
possible
Violence
and
Fury
.
I
address
this
short
Treatise
to
you
,
with
a
design
rather
to
assert
the
Truth
,
than
to
reply
to
what
hath
been
lately
published
by
the
Vindicator
of
the
Kirk
of
Scotland
,
against
a
certain
Book
,
Entituled
,
Apology
for
the
Clergy
,
&c.
though
I
think
it
necessary
to
make
some
of
his
Mistakes
a
little
more
apparent
.
There
are
certain
Practices
and
Rituals
received
by
the
Christian
Church
,
in
all
Ages
,
which
are
not
determin'd
expresly
in
the
Holy
Scriptures
in
so
many
Letters
and
Syllables
,
yet
by
the
plainest
and
most
undeniable
Consequences
,
are
agreeable
to
its
general
Rules
,
and
the
Uniform
belief
of
all
Christians
;
and
they
that
deny
those
Usages
,
or
the
Lawfulness
of
those
Rituals
,
venture
upon
untrodden
Paths
,
and
do
foolishly
condemn
the
Wisdom
of
all
former
Ages
.
The
special
Providence
of
God
hath
so
watch'd
over
the
Church
,
that
,
since
the
first
Plantations
of
Christianity
,
we
have
preserved
to
us
some
Records
and
Monuments
of
its
Doctrine
and
Practices
.
The
Books
of
such
as
have
been
learn'd
in
every
age
do
plainly
demonstrate
that
the
first
Christians
were
agreed
amongst
themselves
in
the
great
Articles
of
Religion
,
and
in
the
general
Rules
of
Ecclesiastical
Discipline
and
Order
,
and
by
this
Uniformity
of
Doctrine
and
Rituals
they
strengthened
themselves
against
Infidels
and
Hereticks
.
There
is
nothing
more
opposite
to
the
spirit
of
true
Religion
than
Stubborness
and
Petulance
,
and
when
we
despise
those
Constitutions
that
have
been
universally
received
amongst
Christians
,
we
overthrow
the
Foundations
of
Peace
and
Charity
,
and
consequently
we
exclude
our selves
from
the
visible
fellowship
of
Christ's
Houshold
and
Family
.
When
we
consider
the
Schisms
and
Tumults
of
particular
Churches
,
the
confusions
of
so
many
Revolutions
,
the
shakings
of
so
many
Nations
,
the
boldness
and
activity
of
Hereticks
,
we
have
reason
to
adore
the
Goodness
of
God
,
that
so
many
Monuments
of
Ecclesiastical
Antiquity
are
preserv'd
;
and
whatever
is
uniformly
determin'd
by
the
Wisest
and
the
best
of
Christians
(
their
learn'dst
Bishops
and
Presbyters
)
must
be
received
as
the
Infallible
truth
of
God
,
else
we
have
no
certain
Standard
to
distinguish
the
Catholic
Church
in
former
Ages
from
the
combinations
of
Hereticks
:
these
are
new
in
their
several
Errors
and
Delusions
,
and
upon
that
very
account
of
their
Novelty
were
expos'd
and
refuted
by
the
Ancients
:
they
neither
agreed
amongst
themselves
,
nor
with
the
Orthodox
.
But
the
Uniform
Voice
of
Christendom
in
the
first
and
purest
Ages
,
is
the
best
Key
to
the
Doctrine
and
Practice
of
the
Apostles
and
their
Successors
.
If
it
appear
then
that
the
Opinions
which
we
oppose
,
and
are
propagated
by
the
Presbyterian
Societies
are
such
as
were
never
entertain'd
in
the
Christian
Church
for
fourteen
hundred
Years
after
our
Saviour's
Incarnation
,
then
I
leave
it
to
every
sober
Christian
to
consider
,
whether
he
may
safely
continue
in
the
communion
of
that
Party
that
despises
the
whole
Catholic
Church
both
Ancient
and
Modern
.
CHAP.
I.
The
Novelty
and
Insufficiency
of
those
Pleas
and
Arguments
managed
by
the
Presbyterians
in
defence
of
their
New
Doctrine
of
Parity
.
THE
first
Opinion
that
I
charge
with
Error
and
Novelty
amongst
our
Country-men
,
is
this
,
That
they
affirm
,
upon
all
Occasions
,
that
our
Saviour
hath
appointed
his
Church
,
under
the
New
Testament
(
whether
Provincial
,
National
,
or
Oecomenic
)
to
be
govern'd
by
the
several
classes
of
Presbyters
acting
in
perfect
Parity
,
and
owning
no
Subordination
to
any
higher
Officer
in
the
Ecclesiastical
Senate
above
a
Presbyter
in
the
modern
and
current
Notion
of
the
word
,
Such
a
Doctrine
must
be
of
dangerous
consequence
,
because
it
is
altogether
new
,
and
never
propagated
in
any
part
of
the
Christian
Church
until
these
last
days
of
Separation
and
Singularity
.
In
this
Opinion
they
differ
,
not
only
from
the
Uniform
testimony
of
Antiquity
,
but
also
from
the
first
Presbyterians
amongst
ourselves
,
who
declare
in
their
Confession
of
Faith
,
that
all
Church-Polity
is
variable
:
so
far
they
were
at
that
time
from
asserting
that
indispensible
,
divine
,
and
unalterable
right
of
Parity
.
All
that
the
first
Presbyterians
pleaded
was
,
that
their
new
form
was
allowable
,
and
not
repugnant
to
the
Oeconomy
of
the
New
Testament
and
Primitive
Institution
;
and
that
it
came
very
near
to
the
Original
Model
of
Churches
,
but
they
never
thought
to
advance
such
a
bold
and
rash
Assertion
as
to
affirm
,
That
the
Christain
Church
,
by
the
Original
Authority
of
our
Saviour
and
his
Apostles
,
ought
to
be
govern'd
in
all
Ages
by
a
Parity
of
Presbyters
;
or
that
there
was
no
other
Officer
in
the
Church
could
pretend
to
any
share
of
Ecclesiastical
Government
above
a
Presbyter
.
When
a
Society
of
Men
set
up
for
Divine
,
Absolute
,
and
Infallible
Right
,
they
ought
to
bring
plain
Proofs
for
what
they
say
,
else
they
must
needs
be
look'd
upon
as
Impostors
,
or
at
least
self-conceited
and
designing
Men.
To
propagate
a
Doctrine
under
the
notion
of
a
probable
Opinion
(
though
it
should
happen
to
be
an
Error
)
is
consistent
with
Modesty
,
and
the
practice
of
Learned
Men
in
all
Ages
;
But
to
affirm
a
new
Notion
to
be
established
by
Divine
Right
,
and
to
require
Obedience
to
that
Scheme
,
as
a
thing
that
is
due
to
Supreme
and
Infallible
Authority
,
is
much
worse
than
Speculative
Enthusiasm
.
If
a
man
only
entertains
himself
with
his
Visions
and
Fancies
,
he
alone
suffers
by
it
:
but
if
I
meet
with
a
company
of
head-strong
Fellows
,
who
must
needs
persuade
me
that
they
see
so
many
Armies
in
the
Air
fighting
,
and
with
the
exactest
Discipline
of
War
;
nay
,
their
Banners
,
the
shape
and
colour
of
their
Horses
,
their
several
Squadrons
,
and
the
whole
order
of
their
Encampment
,
and
will
certainly
knock
me
in
the
head
unless
I
take
my
Oath
upon
it
that
I
see
all
this
,
who
never
saw
any
such
thing
in
my
Life
.
I
think
I
have
reason
to
complain
that
my
Circumstances
,
are
very
unlucky
,
I
had
certainly
rather
fall
into
the
hands
of
High-way-men
,
than
amongst
those
Spiritual
Robbers
,
who
divest
me
of
my
Senses
,
and
the
exercise
of
my
Reason
.
If
you
inform
our
Country
men
that
their
New
Doctrine
is
thus
represented
,
they
will
tell
you
that
none
but
wicked
men
oppose
their
Government
;
that
it
is
Establish'd
upon
the
express
Institution
of
our
Saviour
,
that
it
hath
been
asserted
and
prov'd
by
several
Learned
Men
of
their
Party
beyond
contradiction
.
But
if
you
ask
by
what
particular
argument
you
may
be
convinc'd
of
the
Truth
of
their
New
Doctrine
,
then
they
begin
to
lead
you
into
a
Labyrinth
of
dark
and
intricate
Consequences
,
obscure
and
perplext
Probabilities
;
several
Texts
of
Scripture
they
will
alledge
,
but
sadly
wrested
and
distorted
from
their
genuine
Meaning
and
Design
,
and
the
uniform
Suffrages
of
all
the
Ancients
:
And
if
you
are
not
satisfied
with
such
proofs
as
they
advance
,
you
must
be
contented
to
submit
to
their
Censure
,
and
the
New
Discipline
must
be
Obey'd
where-ever
their
Power
is
equal
to
their
Pretences
.
I
can
give
you
but
a
short
History
of
their
Arguments
by
which
they
endeavour
to
Establish
their
Divine
Right
of
Parity
.
When
you
read
their
Books
I
think
all
their
pleas
of
whatever
kind
or
force
may
be
reduc'd
to
these
three
heads
.
First
,
either
they
pretend
that
this
Parity
of
Presbyters
is
expresly
commanded
by
our
Saviour
;
or
,
secondly
,
They
endeavour
to
support
it
by
consequences
from
several
Texts
of
Scripture
;
or
thirdly
,
from
the
Testimonies
of
the
ancient
Writers
of
the
Church
.
First
I
say
,
they
pretend
that
this
Parity
of
Presbyters
(
exclusive
of
the
Superiority
or
Jurisdiction
of
a
Bishop
)
is
expresly
commanded
by
our
Saviour
.
This
indeed
promises
veryfair
;
For
if
our
Saviour
hath
plainly
and
positively
Commanded
that
Ecclesiastical
Affairs
shall
be
managed
in
all
Churches
and
Ages
communi
Presbytero'um
consilio
,
and
by
such
a
College
of
Presbyters
as
excludes
the
Authority
and
Jurisdiction
of
a
Bishop
,
then
,
without
all
Controversie
,
all
Christians
are
oblig'd
to
submit
to
it
.
The
Consequence
is
plain
and
undeniable
;
and
because
our
Country-men
do
insist
upon
this
more
frequently
than
any
of
the
foreign
Presbyterians
,
we
ought
to
hear
them
calmly
and
deliberately
;
and
when
they
plead
the
Authority
of
our
Blessed
Saviour
we
must
view
those
Texts
with
reverence
and
attention
,
and
see
if
any
thing
can
be
inferred
from
them
that
may
probably
support
the
now
Scheme
of
Presbytery
.
The
Parallel
Texts
of
Scripture
are
,
Matth.
20.
25.
But
Jesus
called
them
unto
him
and
said
,
ye
know
that
the
Princes
of
the
Gentiles
exercise
dominion
over
them
,
and
they
that
are
great
exercise
authority
upon
them
.
v.
26.
But
it
shall
not
be
so
great
among
you
,
but
whosoever
will
be
great
among
you
,
let
him
be
your
Minister
.
V.
27.
And
whosoever
will
be
chief
among
you
,
let
him
be
your
servant
.
v.
28
.
Even
as
the
Son
of
Man
came
not
to
be
ministred
unto
but
to
minister
,
and
to
give
his
life
a
ransom
for
many
.
See
also
Mark
10.
v.
42
,
43
,
44
,
45.
and
Luke
22.
25.
From
these
parallel
Places
they
plead
,
that
the
Officers
of
Chirist's
House
were
by
his
own
express
.
Command
establish'd
in
a
perfect
Equality
,
even
in
such
a
Parity
as
excludes
the
Power
and
Jurisdiction
of
any
higher
Order
than
that
of
a
Presbyter
in
the
modern
Notion
.
Let
us
now
examine
,
whether
there
be
any
Foundation
for
their
Inference
in
the
Texts
last
mentioned
.
In
the
first
place
,
we
find
that
our
Blessed
Saviour
supposes
Degrees
of
Subordination
amongst
his
own
Disciples
,
as
well
as
all
other
Societies
,
and
therefore
he
directs
the
Ecclesiasticks
,
who
would
climb
to
the
Highest
Places
in
the
Church
,
to
take
other
Methods
than
those
that
are
most
usual
amongst
the
Grandees
of
the
World
:
He
that
deserved
Preferment
in
the
Church
was
to
be
the
Servant
of
all
,
so
that
this
Text
refers
to
the
Method
of
Promotion
,
and
not
to
the
Extirpation
of
their
Jurisdiction
.
They
were
not
to
aspire
to
Honour
and
Dignity
by
Force
and
Violence
,
or
the
other
Arts
that
are
so
fashionable
in
Secular
Courts
,
but
rather
by
all
the
Acts
of
Modesty
,
Humility
,
and
Self-denial
.
Next
,
let
me
ask
,
whether
the
Apostles
understood
this
Precept
of
our
Saviour
in
the
sense
of
our
Adversaries
or
not
.
If
they
did
,
(
as
it
is
alledg'd
)
how
came
they
to
exercise
Jurisdiction
over
all
Subordinate
Ecclesiasticks
,
during
their
Life
time
,
in
all
the
Churches
they
Planted
?
Did
they
go
cross
to
the
Institution
of
our
Saviour
,
who
perfectly
understood
his
meaning
,
and
to
whom
the
Precept
was
Originally
delivered
.
But
that
which
Baffles
and
Exposes
this
Argument
to
all
Intents
and
Purposes
,
is
this
,
that
he
did
that
himself
among
them
,
which
now
he
commanded
them
to
do
to
one
another
,
and
therefore
the
doing
of
this
towards
one
another
in
Obedience
to
the
Command
now
under
consideration
,
could
not
infer
a
Parity
,
unless
they
Blasphemously
infer
that
Christ
and
his
Apostles
were
equal
:
for
when
you
read
the
Text
with
attention
,
you
see
that
our
Saviour
recommends
what
he
Enjoyns
from
his
own
Constant
and
Visible
Practice
amongst
them
,
viz.
that
he
himself
,
who
was
their
Lord
and
Master
,
was
their
Servant
,
and
therefore
it
became
the
Greatest
among
them
,
in
imitation
of
him
,
to
be
Modest
,
Calm
,
and
Humble
towards
all
their
Subordinate
Brethren
,
and
this
qualify'd
them
more
than
any
other
thing
for
Ecclesiastical
Promotions
.
It
is
very
sad
that
any
should
be
so
much
Infatuated
with
their
new
Schems
of
Parity
,
as
to
alledge
such
Texts
,
which
(
if
understood
in
their
Sense
)
Degrades
our
Blessed
Saviour
to
the
Degree
of
one
of
his
Disciples
;
for
what
he
Commanded
the
Apostles
,
he
Practised
among
them
himself
.
And
this
is
the
strongest
Motive
to
engage
their
Obedience
;
therefore
I
may
reasonably
infer
,
that
whatever
it
was
that
our
Saviour
commanded
in
those
places
of
Scripture
,
it
must
of
necessity
be
toto
coelo
different
from
all
Parity
and
Equality
.
He
Commanded
them
,
that
they
should
not
exercise
their
Jurisdiction
as
the
Lords
of
the
Gentiles
did
,
by
a
Spirit
of
Pride
and
Domination
,
but
rather
by
the
more
Christian
and
engaging
Behaviour
of
Charity
and
Humility
.
He
that
was
to
be
the
Greatest
among
them
,
was
to
be
their
Servant
,
in
Imitation
of
that
Heavenly
Patern
that
was
set
them
by
our
Blessed
Lord
and
Saviour
.
S.
Paul
thought
himself
oblig'd
to
answer
his
Episcopal
Character
after
this
manner
,
when
the
Care
of
all
the
Churches
lay
upon
him
,
when
he
employ'd
his
Apostolical
Power
to
promote
the
Edification
of
all
Men
:
and
all
the
Fathers
of
the
Church
,
who
were
advanc'd
above
their
Brethren
to
Ecclesiastical
Power
and
Jurisdiction
,
had
this
Evangelical
Notion
of
their
Dignity
,
that
they
were
the
Servants
of
all
others
.
From
what
hath
been
said
one
may
easily
see
,
that
there
is
no
Ground
,
no
not
a
Shadow
of
any
Argument
for
the
New
Doctrine
in
these
Texts
of
Scripture
.
It
is
true
,
that
Salmasius
glances
at
this
way
of
Reasoning
in
his
Walo
Messalinus
,
but
he
lays
no
great
stress
upon
it
.
That
which
is
most
to
our
purpose
is
,
that
Beza
himself
,
in
his
larger
Notes
upon
the
New
Testament
,
asserts
,
that
all
kind
of
Jurisdiction
is
not
forbidden
in
these
Texts
,
but
that
only
which
is
joyn'd
with
imperious
Bitterness
and
Domination
.
Let
it
be
further
considered
,
that
the
Hierarchy
and
Subordination
of
Priests
was
Established
by
Divine
Authority
in
the
lewish
Church
:
and
if
our
Saviour
had
pull'd
down
that
ancient
Polity
,
and
commanded
an
Equality
amongst
the
Presbyters
of
the
New
Testament
,
he
would
not
have
stated
the
Opposition
between
his
own
Disciples
and
the
Lords
of
the
Gentiles
,
but
rather
between
the
Priests
of
the
Mosaie
Oeconomy
and
the
Disciples
of
the
New
Testament
.
When
he
reprov'd
the
corrupt
glosses
that
were
introduc'd
into
the
Church
by
the
Scribes
and
Pharisees
,
and
taught
them
Purer
and
more
Heavenly
Strains
of
Morality
,
he
states
the
Opposition
between
the
current
Doctrine
receiv'd
amongst
the
Jews
,
and
that
which
he
himself
Taught
and
Recommended
;
and
there
is
no
doubt
to
be
made
,
if
he
had
forbidden
the
several
Degrees
and
Subordinations
of
Priests
,
and
Established
a
perfect
Equality
,
he
would
have
stated
a
plain
Opposition
between
the
Model
of
the
Temple
,
and
the
other
Plat-form
that
was
to
succeed
in
the
Christian
Church
.
As
for
the
other
Text
that
is
ordinarily
cited
to
serve
the
same
design
,
1
Pet.
5.2
,
3.
It
is
but
the
Apostle's
Commentary
on
our
Saviour's
Words
and
Commandment
,
and
it
forbids
the
Spirit
of
Pride
and
Insolence
,
as
a
thing
very
unsuitable
to
all
Power
and
Authority
in
the
Church
.
Thus
such
Texts
have
been
understood
from
the
beginning
,
and
it
is
one
strong
Prejudice
against
the
new
Exposition
,
that
it
was
never
heard
of
until
these
latter
days
.
Secondly
,
If
the
Presbyterians
cannot
Establish
their
Divine
Right
upon
express
Texts
of
Scripture
,
they
will
support
it
(
as
they
think
)
by
the
Clearest
and
most
immediate
Consequence
,
and
this
is
Equivalent
to
the
most
Positive
Command
and
Institution
.
The
Argument
from
the
Identity
of
Bishop
and
Presbyter
fill
all
their
Books
from
top
to
bottom
:
And
if
this
be
in
it self
Lame
and
Sophistical
,
they
must
despair
to
Establish
the
pretended
Equality
of
Presbyters
in
the
Ecclesiastical
Government
.
The
Argument
most
insisted
on
in
favour
of
their
Parity
,
(
exclusive
of
Episcopal
Jurisdiction
)
is
built
upon
the
Homonomy
of
Bishop
and
Presbyter
in
the
Language
of
the
New
Testament
,
or
because
the
Clergy
are
Dichotomiz'd
only
into
Bishops
and
Deacons
in
some
Texts
of
Scripture
,
and
in
some
Ancient
Writers
of
the
Primitive
Church
.
Hence
they
exclude
the
Authority
of
a
Bishop
above
a
Presbyter
,
though
the
Offices
themselves
be
as
much
distinguished
as
is
possible
in
several
Texts
of
the
New
Testament
.
And
if
this
Argument
alone
appear
Childish
and
Sophistical
,
they
have
not
another
Sanctuary
to
flee
to
;
so
my
present
Business
is
to
Examine
the
force
of
it
.
There
is
not
one
of
their
number
with
whom
you
Engage
in
this
Controversie
,
but
immediately
he
will
tell
you
,
that
there
is
no
distinction
between
Bishop
and
Presbyter
in
the
Scriptures
,
and
therefore
they
conclude
that
their
Argument
a
Confusione
Nominum
against
the
Superiority
of
a
Bishop
is
very
Solid
and
Demonstrative
.
To
this
purpose
they
cite
Act.
20.
17.
28.
Philip.
1.1
.
1
Tim.
3.
and
several
other
places
.
Whether
a
Bishop
be
of
a
Higher
Order
than
a
Presbyter
does
not
now
fall
under
our
Enquiry
,
nor
is
it
in
it self
very
material
.
Sometimes
they
might
be
consider'd
of
the
same
Order
with
regard
to
the
Priesthood
common
to
either
,
by
which
both
Bishops
and
Presbyters
were
distinguish'd
from
the
body
of
the
People
,
and
other
Subordinate
Officers
of
the
Church
,
though
at
other
times
,
when
Authority
and
Jurisdiction
is
nam'd
,
the
Bishop
,
(
with
regard
to
his
Dignity
and
Power
)
is
always
reckon'd
above
a
Presbyter
.
Here
we
are
carefully
to
Observe
,
that
when
the
Inspir'd
Writers
Dichotomiz'd
the
Clergy
into
two
Orders
,
they
but
follow'd
the
Dialect
and
Example
of
the
Jews
,
who
thus
divided
their
Ministers
also
into
Priests
and
Levites
,
though
the
Highest
Order
was
again
Subdivided
both
by
the
Jews
and
the
Christians
,
when
the
Priests
were
consider'd
with
regard
to
that
Subordination
establish'd
among
themselves
,
and
without
any
regard
to
the
Body
of
the
People
.
This
is
very
agreeable
to
the
Language
of
the
Ancient
Jews
,
as
well
as
to
the
Idiom
of
the
Hellenistical
Tribes
of
the
Apostolical
Age
:
The
first
confounded
the
name
of
the
High
Priest
with
that
of
a
Priest
,
without
any
other
distinguishing
Charcteristic
or
Discrimination
.
For
Proof
of
this
see
Levit.
1.
7
,
8.
And
the
Sons
of
Aaron
the
Priest
shall
put
fire
upon
the
Altar
,
and
lay
the
wood
in
order
upon
the
fire
.
v.
8.
And
the
Priests
Aaron's
Sons
shall
lay
the
parts
,
the
head
and
the
fat
in
order
upon
the
wood
that
is
on
the
fire
which
is
upon
the
Altar
.
Here
we
plainly
find
that
in
the
first
Establishment
of
the
Mosaic
Oeconomy
(
in
which
the
Patriarchal
Subordination
of
Priests
was
still
retain'd
)
the
High
Priest
is
nam'd
by
the
same
appellative
(
without
any
distinction
of
Order
or
Jurisdiction
)
that
the
other
Priests
were
nam'd
by
:
and
the
Title
of
a
Priest
was
promiseuously
apply'd
,
without
any
distinction
or
marks
of
Eminence
to
the
High
Priest
as
well
as
to
the
Subordinate
.
Yet
it
was
never
question'd
but
that
there
were
extraordinary
Privileges
and
Dignities
reserv'd
to
the
High
Priest
amongst
the
Jews
,
though
thus
plac'd
amongst
the
other
Priests
without
any
Nominal
Distinction
:
nor
do
we
find
the
Title
of
High
Priest
ever
affix'd
to
the
particular
name
of
Aaron
or
Eleazar
in
all
the
Pentateuch
,
nor
is
the
word
High-Priest
it self
mention'd
in
the
Books
of
Moses
,
but
either
twice
or
thrice
,
and
that
only
with
regard
to
the
Administration
of
after
days
.
Yet
this
Homonomy
of
names
could
not
be
reasonably
pleaded
then
against
the
Subordination
of
other
Priests
to
Aaron
,
nor
against
the
Deference
due
to
his
Pontifical
Character
.
Was
it
then
to
be
expected
that
the
Apostles
or
Apostolical
Men
(
when
they
occasionally
mention'd
the
Presbyters
of
the
New
Testament
)
might
not
make
use
of
the
currant
Language
and
Pharaseology
of
their
own
Country-men
,
who
divided
their
Clergy
into
Priests
and
Levites
,
as
if
there
were
no
more
but
two
Orders
,
even
when
the
meanest
of
the
Jews
knew
that
the
Dignity
of
the
High
Priest
was
very
honourable
and
distinguish'd
from
all
Subordinate
Priests
by
all
marks
of
Eminence
and
Authority
?
It
is
true
,
that
in
the
Hagiographical
and
Prophetical
Writings
,
the
High
Priest
is
very
frequently
distinguish'd
by
his
Proper
and
Special
Character
;
yet
in
the
beginning
of
the
Jewish
Oeconomy
neither
Aaron
nor
Eleazar
were
called
High-Priests
when
they
are
particularly
nam'd
,
and
if
in
those
days
any
had
been
so
mad
as
to
have
infer'd
from
this
confusio
Nominum
an
Equality
between
all
Priests
,
he
would
certainly
have
been
expos'd
:
for
the
Offices
themselves
were
sufficiently
distinguish'd
by
those
Special
Ministries
and
Jurisdictions
that
were
peculiarly
appropriated
to
the
one
,
and
deny'd
to
the
other
,
such
as
were
visible
to
the
observation
of
the
meanest
among
the
Jews
.
We
do
not
at
all
deny
but
that
Bishops
might
be
call'd
Presbyters
in
the
days
of
the
Apostles
,
and
justly
so
too
,
though
they
had
other
Presbyters
under
their
Government
and
Inspection
:
for
the
use
of
the
Word
Presbyter
was
another
thing
then
than
now
,
if
we
consider
it
in
its
full
Latitude
and
Extent
▪
With
us
it
signifies
such
Priests
as
assist
the
Bishop
in
his
Ecclesiastical
Administrations
,
and
are
accountable
to
him
for
their
Performances
:
And
though
all
Presbyters
are
not
Bishops
,
yet
all
Bishops
are
Presbyters
;
and
to
infer
an
Equality
of
Offices
from
the
promiscuous
Use
of
Names
,
I
think
,
is
neither
good
Logick
nor
good
History
.
We
do
not
now
Plead
,
(
as
some
Ignorant
People
may
pretend
)
that
there
ought
to
be
Bishop
above
Presbyters
because
there
was
a
High
Priest
among
the
Jews
,
but
rather
thus
,
that
the
Hierarchy
that
obtain'd
in
the
Patriarchal
and
Jewish
Oeconomy
was
never
abrogated
in
the
New
;
and
though
we
meet
with
the
same
Dichotomies
of
the
Clergy
in
the
New
Testament
,
as
are
frequently
seen
in
the
Old
,
we
ought
not
to
conclude
from
thence
,
that
there
was
an
Equality
among
them
of
the
Higher
Order
in
that
Division
,
no
more
than
there
was
a
Parity
amongst
the
Priests
of
the
Old
Testment
,
for
that
same
Highest
Order
,
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
was
again
divided
into
two
,
viz.
the
Supream
and
Subordinate
.
And
not
only
they
,
but
the
Jews
also
of
the
Apostolical
Age
divided
their
Clergy
into
two
Classes
when
they
spoke
of
them
,
only
as
in
Opposition
to
the
People
,
they
made
no
other
distinction
amongst
them
than
that
of
Priests
and
Levites
:
But
then
again
,
upon
other
Occasions
they
Subdivided
the
Priests
into
the
Highest
and
Subordinate
Order
,
when
they
consider'd
the
Hierarchy
in
it self
,
and
distinguish'd
every
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
the
Priesthood
from
one
another
,
of
this
we
have
clear
Instances
from
Philo
the
Jew
.
Was
it
not
then
reasonable
,
that
the
Apostles
should
speak
the
Language
of
the
Age
in
which
they
lived
,
and
that
of
their
Predecessors
?
Whether
then
the
Clergy
be
divided
into
their
several
Classes
by
a
Biparite
or
Triparite
division
,
both
is
very
Agreeable
to
the
Custom
of
the
Jews
.
If
they
compar'd
the
Priests
amongst
themselves
,
and
reckon'd
up
their
Distinctions
and
Subordinations
to
one
another
,
then
they
were
Divided
by
a
Tipartite
Division
;
but
if
they
spoke
of
them
with
regard
to
the
People
,
then
the
Bipartite
Division
was
more
Convenient
so
that
the
Community
of
Names
was
very
observable
when
the
Offices
themselves
were
as
truly
Separated
and
Distinguished
a
they
could
be
.
In
like
manner
the
first
Presbyter
,
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
the
Apostolical
Age
,
he
that
was
Vested
with
a
Prostasia
,
was
a
much
above
the
Subordinate
Presbyters
as
the
High-Priest
among
the
Jews
was
above
other
Priests
,
with
whom
nevertheless
he
was
frequently
Subordinate
Presbuyters
as
the
High
Priest
among
the
Jews
was
above
other
Priests
,
with
whom
nevertheless
he
was
frequently
Ranked
,
without
any
Nominal
Distinction
or
Discrimination
.
Nay
Salmasius
himself
grants
,
that
even
when
the
pretended
Equality
prevail'd
,
there
was
a
Praeses
to
whom
the
Protocathedria
,
or
Locus
in
Cosessu
Primarius
,
was
constantly
due
,
and
that
during
life
.
And
there
are
such
mainfest
and
palpable
Evidences
of
this
peculiar
Honour
and
Jurisdiction
due
to
the
one
of
the
Ecclesiastical
Senate
in
the
Apostolical
Age
,
that
the
Learned'st
Sticklers
for
Parity
cannot
deny
it
.
The
Apocalyptic
Angels
(
amongst
whom
we
justly
reckon
S.
Polycarp
Bishop
of
Smyrna
)
the
Epistles
to
Timothy
and
Titus
,
and
the
Catalogues
of
Bishops
suceeding
the
Apostles
in
several
Sees
,
(
gathered
at
least
towards
the
middle
of
the
(
Second
Century
)
make
it
Evident
beyond
all
Contradiction
.
It
is
impossible
to
let
us
see
from
any
Ancient
Record
either
Genuine
or
Suppositious
,
that
there
was
ever
any
thing
of
Moment
Canonically
determin'd
in
the
Ecclesiastical
Meetings
without
their
Bishop
his
particular
Advice
and
Authority
.
And
since
Clemens
Romanus
,
Origen
,
and
S.
Cyprian
do
compare
the
Evangelical
Priesthood
and
Ministrations
with
the
Aaronical
,
how
is
it
that
we
can
pretend
to
Conclude
an
Equality
amongst
the
Presbyters
of
the
New
Testament
from
the
Dichotomies
us'd
in
Christian
Writings
,
no
more
than
we
can
Dream
of
a
Parity
among
the
Jewish
Priests
,
because
they
are
frequently
Dichotomiz'd
,
especially
since
the
Ancient
who
sometimes
divide
the
Clergy
only
into
two
Orders
,
do
again
upon
other
occasions
Subdivide
the
Highest
Order
,
and
distinguish
the
Bishop
from
all
Subordinate
Presbyters
.
It
is
true
,
that
Clemens
Romanus
a
Writer
of
the
Apostolical
Age
,
Divides
the
Clergy
into
two
Orders
,
but
so
he
Divides
also
the
Jewish
Ministers
of
the
Sanctuary
into
Priests
and
Levites
,
which
no
Man
will
allow
as
a
Proof
of
the
Equality
of
Priests
under
the
Old
Testament
;
but
I
shall
have
Opportunity
hereafter
to
consider
the
Testimony
alledg'd
by
Blondel
from
S.
Clemens's
Epistle
to
the
Corinthians
more
particularly
in
its
proper
Place
.
I
have
formerly
said
,
that
the
most
Ancient
Writers
,
who
Dichotomize
the
Clergy
when
they
speak
of
them
with
regard
to
the
Laity
,
do
yet
distinguish
them
by
a
Tripartite
Division
,
when
the
Hierarchy
is
consider'd
in
it self
,
and
with
regard
to
that
Prostasia
and
Jurisdiction
which
distinguishes
one
Priest
from
another
.
Tertullian
in
his
Book
de
Baptismo
,
hath
these
Words
,
Jus
quidem
dandi
baptismum
habet
summus
Sacerdos
qui
est
Episcopus
,
dehinc
Presbyteri
&
Diaconi
,
non
tamen
sine
Episcopi
Authoritate
,
quâ
salvâ
salva
pax
est
:
Yet
Monsieur
Blondel
runs
away
with
another
Testimony
cited
from
his
Apologeticks
,
as
if
he
had
found
there
a
perfect
Equality
of
Presbyters
,
because
the
Seniores
are
said
to
be
in
the
Government
,
than
which
there
cannot
be
a
more
absurd
Consequence
,
for
he
neither
affirm'd
that
those
Seniores
were
all
Equal
among
themselves
,
nor
is
it
certain
,
whether
by
the
Seniores
he
understood
all
Presbyters
in
General
,
or
those
only
who
were
advanc'd
to
the
Episcopal
Dignity
;
for
it
was
no
part
of
his
Business
in
an
Apology
Address'd
to
the
Heathens
to
insist
on
the
Subordinations
of
one
Priest
unto
another
,
for
he
only
pleaded
that
there
was
nothing
in
the
Christian
Meetings
contrary
to
the
strictest
Rules
of
Morality
and
Decency
,
and
that
they
were
Men
of
Approv'd
and
Exemplary
Lives
,
who
were
advanc'd
to
any
share
of
the
Ecclesiastical
Government
.
Clemens
Alexandrinus
is
brought
as
a
Witness
to
serve
the
same
Design
,
but
then
unluckily
he
reckons
up
the
three
Orders
of
the
Clergy
,
and
calls
them
Imitations
of
the
Angelical
Glory
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Upon
this
Occasion
it
is
needless
to
name
S.
Cyprian
,
who
Asserts
the
Jurisdiction
and
Prerogative
of
the
Episcopal
Power
upon
all
Occasions
with
great
Courage
and
Assurance
;
and
S.
Polycarp
the
Famous
Doctor
of
the
Asiatic
Church
,
Bishop
of
Smyrna
,
and
Disciple
of
Saint
John
,
who
flourish'd
long
before
S.
Cyprian
,
though
he
Divides
the
Clergy
into
two
Orders
in
his
Epistle
to
the
Philippians
,
yet
he
honourably
mentions
and
recommends
the
Epistles
of
S.
Ignatius
,
in
which
the
Apostolical
Hierarchy
of
Bishop
,
Presbyter
,
and
Deacon
is
so
often
and
so
expresly
mention'd
:
and
S.
Polycarp
in
the
Epigraphe
of
that
Epistle
distinguishes
himself
from
his
Subordinate
Presbyters
,
according
to
the
Modest
and
Usual
S●ile
of
those
days
,
Pelycarp
and
the
Presbyters
that
are
with
him
,
who
,
if
he
had
stood
on
a
Level
with
those
Presbyters
,
would
never
have
distinguish'd
himself
from
the
Community
of
his
Brethren
by
his
proper
Name
plac'd
at
such
a
distance
,
yet
with
Visible
(
but
very
Modest
)
Marks
of
Distiction
and
Precedence
,
according
to
the
humble
Practice
of
those
Glorious
Martyrs
.
From
what
hath
been
said
,
it
is
very
evident
,
that
there
can
be
nothing
more
Foolish
and
Extravagant
than
to
conclude
a
Parity
among
Priests
,
because
some
Ancient
Christians
us'd
the
Jewish
Phraseology
,
for
even
these
upon
other
Occasions
frequently
Assert
the
Jurisdiction
of
one
Bishop
over
many
Presbyters
:
and
Hermas
,
who
was
Contemporary
with
Clemens
Romanus
,
reproves
the
Ambition
of
some
in
his
own
time
,
who
strove
for
the
first
Dignity
and
Preferment
.
And
if
there
was
no
such
Precedence
then
in
the
Church
,
there
was
no
ground
for
his
Reprehension
.
The
sum
of
these
Reasonings
amounts
to
this
,
that
when
the
Hellenist
Jews
would
distinguish
the
High-Priest
from
the
Levites
,
they
thought
the
common
Name
of
a
priest
was
sufficient
,
*
as
is
evident
from
several
places
in
Phylo
the
Jew
.
And
as
it
was
unreasonable
to
conclued
from
thence
that
he
had
not
a
singular
Authority
and
Jurisdiction
over
subordinate
Priests
,
so
now-a-Days
an
Argument
founded
upon
the
same
Topic
,
is
equally
Impertinent
and
Sophistical
.
When
the
priests
were
compar'd
among
themselves
one
with
another
,
then
their
Dignities
and
Subordinations
might
be
seasonably
mentioned
.
If
we
compare
the
priests
of
the
New
Testament
with
the
Deacons
,
we
need
say
no
more
than
Priests
and
Deacons
;
but
when
we
compare
the
Priests
among
themselves
,
we
must
acknowledge
their
several
Subordinations
.
The
Priests
under
the
Old
Testament
were
only
allowed
to
offer
the
Sacrifices
,
and
by
their
Offering
of
Sacrifices
,
were
distinguish'd
from
the
Levites
:
So
under
the
New
Testament
,
the
Priests
,
both
of
the
highest
and
subordinate
Order
,
offer
the
Eucharistical
Sacrifice
,
and
by
so
doing
,
are
sufficiently
distinguish'd
from
Deacons
;
yet
this
is
no
Argument
against
the
Subordination
of
one
Priest
unto
another
.
Thus
we
see
there
was
the
same
Reason
for
those
Dichotomies
of
the
Clergy
,
both
under
the
Old
and
New
Testament
.
From
what
hath
been
said
we
may
easily
see
that
the
Jews
us'd
such
Dichotomies
of
their
Clergy
,
both
under
the
Mosaic
Oeconomy
,
and
in
the
Apostolical
Age
,
when
the
superiority
of
the
High-Priest
was
past
all
Contradiction
:
And
there
can
be
a
very
good
account
given
of
this
Phraseology
,
and
way
of
speaking
from
the
different
Considerations
that
engag'd
both
Jewish
and
Christian
Writers
to
use
the
Bipartite
or
Tripartite
Division
of
the
Clergy
;
for
the
very
same
Christian
Writers
,
who
only
mentioned
two
Orders
,
do
in
other
places
reckon
up
the
Hierarchy
of
Bishop
,
Presbyter
,
and
Deacon
,
as
plainly
as
is
possible
.
From
these
Considerations
,
I
say
,
we
may
easily
perceive
,
that
the
Argument
pleaded
against
Episcopacy
,
founded
upon
such
Dichotomies
,
is
not
only
weak
,
but
very
Foolish
and
Extravagant
.
Yet
Blondel
,
Salmasius
,
and
Daille
,
Men
of
great
Learning
and
Reputation
,
imploy'd
much
Reading
and
Artifice
to
support
their
New
Hypothesis
by
this
Argument
,
and
to
wrest
so
many
places
of
the
Fathers
,
to
promote
an
Opinion
which
was
never
heard
of
before
the
Days
of
Aerius
;
thô
it
must
be
confess'd
,
that
Men
of
extraordinary
Learning
have
been
impos'd
upon
by
the
same
fallacies
,
particularly
our
Country-man
,
Sir
Thomas
Craig
,
in
his
Book
de
Success
.
Reg.
Angl.
But
if
he
had
read
the
ancient
Monuments
of
Ecclesiastical
Antiquity
,
with
that
accurate
Attention
wherewith
he
perus'd
the
vast
Volums
of
Civilians
,
Canonists
,
and
Historians
,
he
had
certainly
been
of
another
Mind
.
So
visible
is
the
Confusion
of
Names
in
the
New
Testament
,
that
Apostle
,
Bishop
,
and
Presbyter
,
are
sometimes
mentioned
without
any
remarkable
Distinction
,
yet
so
as
the
Government
of
one
amongst
many
,
is
particularly
Demonstrated
.
Our
Saviour
himself
is
call'd
an
Apostle
,
Heb.
3.1
.
sometimes
the
Word
seems
to
be
restrain'd
to
the
Number
of
Twelve
,
and
Matthias
,
upon
the
Apostacy
of
Judas
,
is
chosen
to
fill
up
the
Number
of
the
Twelve
Apostles
;
but
in
the
same
Apostolical
Writings
,
the
Name
of
an
Apostle
is
bestow'd
upon
several
others
besides
the
Twelve
,
as
S.
S.
Barnabas
,
Paul
Andronicus
,
Junias
,
Epaphroditus
,
and
others
.
Our
Saviour
is
call'd
a
Bishop
,
1
Pet.
2.
25.
Again
the
Government
of
the
Apostles
is
called
their
Episcopacy
,
1
Act.
20.
sometimes
the
Name
of
Bishop
is
attributed
to
such
Priests
as
were
of
the
first
Order
,
invested
with
Apostolical
Power
and
Jurisdiction
,
1
Tim.
chap.
3.
Tit.
1.
7.
these
places
are
so
understood
by
all
the
Fathers
.
Again
the
Bishops
mentioned
,
1.
Philip.
1
are
understood
by
St.
Chrysostom
,
Oecumenius
,
Theophilact
,
and
Theodoret
,
to
be
the
Priests
of
the
second
Order
;
for
they
concluded
Epaphroditus
to
have
been
then
Bishop
of
Philippi
,
as
may
be
reasonably
collected
from
Philip.
2.
25.
Our
English
Version
follows
Beza
,
and
understands
it
as
if
Epaphroditus
had
been
a
Messenger
sent
by
the
Philippians
to
S.
Paul
;
but
Salmasius
is
much
more
ingenuous
,
and
acknowledges
,
That
the
Word
Apostle
in
the
sacred
Scriptures
never
signifies
any
other
than
legatum
Dei
ad
homines
.
And
this
is
very
agreeable
to
the
Opinion
of
Theodoret
,
who
thought
that
when
the
Bishops
were
named
in
the
Apostolic
Age
,
so
as
to
be
distinguished
from
subordinate
Priests
,
they
were
then
called
Apostles
,
thô
upon
other
occasions
they
were
promiscuously
Named
without
any
distinction
.
I
only
mention
this
transiently
,
not
insisting
upon
it
.
My
business
at
present
is
to
prove
that
the
Community
of
Names
was
so
familiar
in
the
Language
of
the
Apostolical
Age
,
that
no
Man
can
conclude
from
thence
a
Community
of
Offices
.
St.
Peter
calls
himself
a
Presbyter
,
so
St.
John
the
Apostle
,
and
the
Presbytery
mentioned
in
the
first
of
Timothy
,
4.
14.
was
a
Senate
compos'd
of
Apostles
and
other
Presbyters
,
whether
of
the
first
or
second
Rank
is
not
certain
,
but
that
S.
Paul
himself
was
one
of
them
is
evident
from
the
second
Epist
.
to
Timothy
,
1.
6.
In
the
first
,
Timothy
is
exhorted
not
to
neglect
the
Gift
which
was
given
him
with
the
laying
on
of
the
Hands
of
the
Presbytery
.
In
the
last
he
is
put
in
mind
to
stir
up
the
same
Gift
which
he
received
by
the
laying
on
of
St.
Paul's
Hands
.
And
in
the
beginning
of
Christianity
(
as
S.
Chrysostom
Witnesseth
)
both
Bishops
and
Presbyters
were
sometimes
call'd
Deacons
,
which
may
be
justly
concluded
from
Coloss
.
4.
17.
and
the
Apostles
themselves
are
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
in
the
first
of
the
Acts
,
their
Apostolical
Ministry
,
to
which
Matthias
was
assumed
,
is
called
their
Deaconship
,
1
Act.
17.
Now
I
take
it
for
granted
,
that
if
any
Man
pretend
to
infer
a
Community
of
Offices
,
from
the
Community
of
Names
,
which
we
meet
with
in
the
Holy
Scriptures
;
he
must
needs
confound
the
highest
Order
of
the
Church
(
even
the
Apostolical
Dignity
)
with
the
lowest
Rank
of
Ecclesiastical
Officers
.
Yet
this
is
certain
that
the
several
Offices
were
carefully
separated
in
those
Days
;
thô
the
Humility
of
such
as
were
uppermost
,
taught
them
not
to
be
very
forward
to
distinguish
themselves
from
their
subordinate
Brethren
,
by
Titles
of
Eminence
and
Jurisdiction
;
and
the
Bishops
in
the
second
Century
transcribed
the
same
Copy
in
their
Behaviour
,
who
,
thô
they
were
careful
to
preserve
the
necessary
Distinction
between
the
Priests
of
the
first
and
second
Order
,
yet
they
studied
the
most
modest
Expressions
of
Humility
and
Condescension
,
as
may
be
seen
from
the
forecited
Inscription
of
S.
Polycarp's
Epistle
to
the
Philippians
,
that
Apostolic
Martyr
and
Prince
of
the
Asiatick
Church
.
I
have
consider'd
this
Argument
the
more
carefully
,
in
that
I
find
it
over
and
over
again
in
all
the
Writings
of
our
Ecclesiastic
Levellers
,
as
their
first
and
last
Refuge
to
which
they
flee
to
;
and
yet
there
is
not
any
thing
more
Frivolous
and
Trifling
;
for
the
Names
of
the
lowest
Officers
in
the
Christian
Church
,
were
frequently
assum'd
by
the
highest
,
and
distinction
of
Offices
is
rather
inferr'd
from
their
Practices
,
Peculiar
Ministries
,
and
Acts
of
Jurisdiction
,
than
from
any
Names
that
we
can
fix
upon
.
Thirdly
,
If
they
cannot
establish
their
New
Doctrine
of
Parity
neither
upon
the
express
Commandment
of
our
Saviour
,
nor
upon
the
Consequences
they
manage
a
confusione
nominum
,
they
endeavour
to
support
it
by
some
Testimonies
of
the
Primitive
Fathers
.
When
the
Government
and
Revenues
of
the
Church
were
sacrilegiously
invaded
by
Atheists
and
Enthusiasts
under
Oliver
Cromwel
,
the
Learned
Blondel
employed
all
his
skill
to
make
the
Ancients
contradict
themselves
and
all
contemporary
Records
.
When
his
*
Book
appeared
,
the
Presbyterians
concluded
(
before
ever
they
Read
it
)
that
all
was
Pure
and
Undeniable
Demonstration
;
and
our
Country-men
think
they
need
return
no
other
answer
to
any
thing
that
is
written
against
them
,
than
to
say
that
Episcopacy
,
and
all
that
may
be
said
in
its
defence
,
is
quite
Ruin'd
and
Destroyed
by
Monsieur
Blondel
,
and
Salmasius
.
And
thô
there
are
but
very
few
of
them
that
ever
read
them
,
and
that
every
Line
of
their
Writings
,
that
hath
the
least
colour
of
Argument
,
was
frequently
Answered
and
Expos'd
,
yet
such
is
the
Power
of
Prejudice
and
Partiality
,
that
they
shut
their
Eyes
against
the
clearest
Evidences
that
are
produc'd
by
their
Adversaries
.
It
's
enough
for
them
to
say
that
Blondel
hath
written
a
Book
in
their
Defence
,
of
549
pages
;
and
this
in
their
Opinion
may
bar
all
Disputations
of
that
Nature
.
When
we
bid
them
name
the
place
that
they
think
proves
their
New
Doctrine
most
plausibly
,
they
refuse
any
such
close
Engagement
;
they
will
tell
you
that
Jerome
was
of
their
Opinion
,
and
that
their
Learned
Champion
Blondel
has
sufficiently
prov'd
that
this
antient
Monk
was
a
Presbyterian
.
I
must
not
transscribe
the
Accurate
and
unanswerable
Dissertations
of
several
Learned
Men
,
who
have
sufficiently
expos'd
the
Writings
of
Blondel
and
Salmasius
on
this
Head
,
particularly
the
incomparable
Bishop
of
Chester
,
yet
I
may
be
allowed
to
examine
some
of
the
most
remarkable
Testimonies
from
Antiquity
that
are
alleg'd
by
those
Men
to
support
their
Doctrine
of
Parity
,
that
the
Reader
may
have
a
Sample
of
their
Partialities
and
Prepossessions
,
and
if
none
of
the
first
Worthies
of
the
Christian
Church
appear
for
the
New
Doctrine
of
Parity
,
we
may
safely
infer
,
that
there
are
little
hopes
to
defend
their
cause
by
the
Suffrages
of
after
Ages
.
And
in
the
next
place
I
will
particularly
examine
Blondel's
Argument
from
the
Authority
of
St.
Jerome
and
Demonstrate
that
he
mistakes
or
(
which
is
much
more
probable
)
hides
and
misrepresents
the
Doctrine
of
that
Learned
Father
;
and
if
St.
Jerome
be
not
his
Friend
,
he
and
his
Associates
may
despair
of
any
other
.
First
,
I
will
examine
some
of
the
most
remarkable
Testimonies
from
Antiquity
,
and
the
first
that
is
nam'd
is
S.
Clement
in
his
famous
Epistle
to
the
Corinthians
.
This
is
the
Celebrated
S.
Clement
,
so
Honourably
mentioned
by
S.
Paul
himself
,
Philip.
4.
3.
together
with
some
others
,
whose
Names
are
Written
in
the
Book
of
Life
,
who
was
fellow
Labourer
with
the
Apostles
,
and
Third
Bishop
of
Rome
by
the
Testimony
of
Irenaeus
,
and
probably
sat
in
the
Chair
of
Rome
from
the
Year
64
,
until
the
Year
81
,
or
83.
He
wrote
his
first
Epistle
to
the
Corinthians
,
to
compose
the
scandalous
Divisions
and
Schisms
that
had
risen
among
them
by
the
Pride
and
Vanity
of
some
turbulent
Brethren
,
who
valu'd
themselves
upon
the
miraculous
Gifts
of
the
Spirit
,
to
the
Contempt
of
their
ordinary
Ecclesiastical
Governors
.
It
is
thought
by
some
,
that
this
Epistle
was
written
towards
the
end
of
Nero's
Persecution
,
before
he
was
advanc'd
to
the
See
of
Rome
.
It
is
very
observable
that
Blondel
before
he
produces
any
Testimony
from
S.
Clement
,
acknowledges
,
that
by
the
universal
consent
of
the
Ancients
this
very
S
,
Clement
succeeded
S.
Peter
in
the
Government
of
the
See
of
Rome
;
and
thô
they
vary
as
to
his
Order
of
Succession
,
yet
all
of
them
agree
as
to
the
thing
it self
.
His
first
Argument
for
Parity
is
founded
on
S.
Clement's
Inscription
of
his
Epist
.
to
the
Corinthians
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
From
this
Inscription
he
concludes
that
the
Church
of
Rome
was
then
Govern'd
by
a
Colledge
of
Presbyters
,
because
the
whole
Church
of
Rome
wrote
to
the
whole
Church
of
Corinth
,
not
mentioning
the
Distinction
of
the
Clergy
from
the
Laity
;
when
the
Learned
Blondel
Reasoned
at
this
rate
,
he
design'd
(
it
seems
)
to
please
the
Independent
Party
,
(
who
were
then
most
Numerous
and
Potent
in
England
)
rather
than
the
Presbyterians
.
For
if
his
Argument
proves
any
thing
,
it
proves
too
much
,
viz.
That
the
Laity
hath
an
equal
share
of
Jurisdiction
in
the
Administration
of
Ecclesiastical
Affairs
;
with
Bishops
and
Presbyters
?
And
thus
he
might
conclude
,
that
when
S.
Paul
wrote
an
Epistle
together
with
Sosthenes
,
Timotheus
,
Sylvanus
,
and
all
the
Brethren
that
were
with
him
,
that
he
had
no
greater
Authority
in
the
Ecclesiastical
Senate
,
than
the
meanest
of
the
Laity
.
Our
Learned
Country-man
Junius
,
gives
a
far
more
reasonable
Account
of
this
Ancient
Simplicity
,
of
the
Writings
of
the
Apostolical
Age
,
than
such
Childish
Reasonings
;
and
he
tells
us
that
St.
Clement
did
not
prefix
his
Name
,
ut
modestiae
&
humilitatis
posteris
aetatibus
exemplar
imitandum
proponeret
,
and
this
was
very
subservient
to
his
Design
,
that
he
might
Teach
the
Corinthians
,
(
whom
he
exhorts
to
Concord
and
Humility
)
by
his
own
Example
,
that
true
and
undisguised
Modesty
,
which
was
then
so
visible
in
the
Practice
of
the
first
Christians
,
when
both
Clergy
and
Laity
were
of
one
Heart
,
and
one
Mind
.
The
next
attempt
that
Blondel
makes
to
support
his
imaginary
Parity
in
the
Primitive
Church
,
is
from
St.
Clement's
dividing
the
Clergy
into
Bishops
and
Deacons
,
according
to
the
current
Phraseology
that
prevail'd
in
the
Apostolical
Age.
When
they
considered
the
Clergy
only
,
in
opposition
to
the
body
of
the
People
.
I
have
answered
this
already
,
when
I
examined
their
Argument
,
founded
upon
such
Dichotomies
:
But
when
we
consider
this
particular
place
of
S.
Clement
,
with
regard
to
that
Latitude
,
and
Promiscuous
use
of
Names
,
that
was
very
current
in
those
Days
,
the
Word
Deacon
may
be
understood
to
comprehend
all
those
Ministers
of
Religion
(
whether
Presbyters
in
the
modern
Notion
,
or
Deacons
,
who
by
the
first
Institution
,
were
obliged
to
attend
upon
Tables
,
)
and
then
his
Argument
vanishes
into
nothing
;
nay
rather
it
is
a
strong
confirmation
of
that
which
he
would
most
willingly
destroy
;
for
by
Bishops
and
Deacons
,
we
may
understand
Apostles
,
Bishops
,
Presbyters
,
and
Attendants
upon
Tables
;
for
the
Word
Deacons
in
the
Language
of
the
Holy
Scriptures
,
is
taken
in
the
greatest
Latitude
that
may
be
,
not
only
for
such
as
were
appointed
by
the
Apostles
,
particularly
to
the
Ministry
of
Tables
,
but
also
the
Apostles
themselves
,
the
highest
Officers
in
the
Christian
Church
,
are
called
Deacons
.
Who
then
is
Paul
,
and
who
is
Apollos
,
but
Deacons
,
by
whom
they
believed
,
even
as
the
Lord
gave
to
every
Man
?
And
again
,
who
hath
made
us
able
Deacons
of
the
New-Testament
,
&c.
And
upon
other
occasions
they
are
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
And
those
who
were
ordain'd
to
the
special
Ministry
or
Tables
,
were
Originally
constituted
,
that
the
Apostles
themselves
might
not
be
diverted
from
the
Ministry
of
Deaconship
of
the
Word
.
And
Tychicus
is
called
a
faithful
Deacon
,
as
also
Timothy
,
so
likewise
.
Arthippus
is
commanded
to
take
heed
to
his
Deaconship
,
thô
it
be
not
expresly
determined
,
what
room
he
held
in
the
Ecclesiastical
Hierarchy
,
weather
he
was
Bishop
,
Presbyter
,
or
Deacons
;
nay
such
was
the
Latitude
of
the
Word
Deacon
,
in
the
Apostolical
Age
,
that
it
was
applyed
promiscuously
to
all
the
three
Order
of
the
Christain
Hierarchy
.
So
that
if
we
understand
St.
Clement
according
to
the
current
extent
of
the
Word
,
we
may
safely
judge
him
to
have
meant
by
Bishops
,
the
Ecclesiastical
Governors
,
and
by
Deacons
,
all
subordinate
Ministers
of
Religion
,
whether
such
as
were
promoted
the
Priesthood
,
or
the
Deacons
who
were
confin'd
to
their
Attendance
upon
Tables
.
What
advantage
then
does
Monsieur
Blondel
gain
to
his
cause
;
for
though
Presbyters
in
the
modern
Notion
,
are
not
perhaps
the
only
Persons
who
may
be
understood
by
the
Word
Deacon
,
yet
they
may
be
comprehended
as
well
as
other
Ministers
of
a
lower
Rank
.
Let
it
be
observed
also
,
that
S.
Clement
speaks
not
of
the
Ecclesiastical
Polity
,
such
as
it
was
brought
to
perfection
after
wards
by
the
Apostles
,
but
rather
of
the
first
beginnings
of
the
Christian
Church
,
immediatly
after
the
Resurrection
of
our
Saviour
.
For
thô
all
the
Degrees
and
Subordinations
of
the
Apostolical
Government
,
were
founded
upon
divine
Right
;
yet
they
were
not
in
one
moment
established
in
their
True
and
Everlasting
Figure
,
but
had
their
beginning
,
as
the
Jewish
Church
went
on
from
lessen
steps
to
that
more
perfect
Scheme
that
was
to
continue
until
the
coming
of
the
Messiah
.
This
is
certain
,
that
before
the
Apostles
left
the
World
,
they
established
such
an
Ecclesiastical
Government
as
ought
to
continue
in
the
Church
,
until
the
second
coming
of
our
Savioar
.
But
let
us
suppose
that
where
we
meet
with
such
Dichetomies
in
other
Authors
,
such
a
Parity
as
is
intended
by
the
Presbyterians
,
may
be
understood
;
yet
when
we
view
the
Text
of
St.
Clement
more
narrowly
,
we
must
not
presume
to
make
any
such
Inference
,
for
the
very
same
St.
Clement
Dichotomizies
the
Jewish
Clergy
who
are
known
to
have
had
their
High
Priest
,
Chief
Priests
,
Priests
,
and
Levites
;
yet
he
comprehends
them
all
in
this
short
and
Bipartite
Division
.
For
speaking
of
Jacob
he
hath
these
Words
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
And
must
we
from
hence
conclude
that
there
was
a
Parity
amongst
the
Priests
of
the
Old
Testament
,
because
they
are
thus
distinguish'd
from
the
Laity
without
mentioning
the
several
Gradations
of
the
Hierarchy
amongst
themselves
?
Nay
so
little
do
our
Adversaries
gain
by
straining
the
Language
of
St.
Clement
,
contrary
to
the
Latitude
and
Simplicity
of
the
Apostolical
Age
;
that
the
same
Author
comprehends
all
Ministers
of
Religion
,
under
one
general
Word
,
whether
Prophets
,
Apostles
,
Bishops
,
Presbyters
,
or
Deacons
,
and
not
only
does
he
thus
speak
of
the
Priests
of
the
true
Religion
,
but
also
of
the
*
Egyptian
Priests
,
who
are
known
to
have
had
their
several
subordinations
.
But
that
which
is
most
material
to
our
purpose
,
is
that
the
same
St.
Clement
,
when
he
exhorts
the
Corinthians
to
Christian
Order
and
Harmony
,
sets
before
them
the
beautiful
Subordinations
under
the
Temple-Service
,
how
the
High
Priest
,
Priests
,
and
Levites
,
were
distinguished
by
their
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
immediatly
recommends
to
the
Corinthians
,
that
every
one
of
them
should
continue
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Now
when
we
consider
the
Primitive
method
of
Reasoning
from
Jewish
Precedents
,
St.
Clement
had
never
talked
at
this
rate
,
if
the
Jurisdiction
of
one
over
many
Priests
,
had
been
abolish'd
under
the
New
Testament
,
and
Jerome
himself
(
on
whose
Writings
M.
Blondel
endeavours
to
establish
his
Opinion
)
in
his
Epistle
to
Evagrius
,
gives
light
to
this
place
of
St.
Clements
,
Et
ut
sciamus
traditiones
Apostolicas
sumptas
de
veteri
testamento
quod
Aaron
&
filii
ejus
atque
Levitae
in
templo
fuerunt
,
hoc
sibi
Episcopi
&
Presbyteri
&
Diaconi
vendicent
in
Ecclesia
.
For
without
all
Controversie
,
those
traditions
descended
from
the
Jewish
Church
to
the
Christian
,
as
their
true
inheritance
.
Nay
St.
Clement
himself
expresly
distinguishes
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
from
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
the
last
may
signifie
Office
and
Age
,
both
together
.
Nor
can
it
be
an
Objection
of
any
weight
,
that
the
first
(
who
were
there
Spiritual
Governors
)
are
mentioned
in
the
plural
Number
,
since
this
was
an
Encyclical
Epistle
Address'd
to
Corinth
,
as
the
principal
City
,
and
from
thence
transmitted
to
its
dependencies
.
How
considerable
the
City
of
Corinth
was
in
those
Days
,
every
body
knows
;
and
S.
Chrysostom
informs
us
,
that
it
was
Populous
and
magnificent
,
in
regard
of
its
Riches
and
Wisdom
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
So
far
was
S.
Clement
from
intending
a
Parity
of
Priests
,
by
his
promiscuous
use
of
words
,
that
he
himself
distinguishes
plainly
the
spiritual
Governors
from
the
body
of
subordinate
Presbyters
;
and
it
is
surprising
to
observe
how
much
Men
may
be
blinded
with
prejudice
contrary
to
the
Universal
suffrage
of
the
Ancients
,
who
place
S.
Clement
so
early
in
the
Apostolical
Succession
of
the
Chair
of
Rome
;
the
Reader
may
see
them
all
in
one
view
,
prefixt
to
Junius
his
Edition
of
his
Epistle
to
the
Corinthians
.
A
second
Witness
made
to
appear
an
evidence
for
Parity
,
is
the
venerable
S.
Polycarp
,
Bishop
of
Smyrna
,
who
by
*
Ireneus
Bishop
of
Lions
,
is
said
to
have
been
taught
by
the
Apostles
,
to
have
convers'd
with
many
who
had
seen
our
Saviour
,
and
that
he
himself
saw
him
in
his
younger
Days
,
and
that
he
knew
him
to
have
been
constituted
Bishop
of
Smyrna
,
by
the
Apostles
.
This
is
he
who
by
*
S.
Jerome
is
called
totius
Asiae
princeps
:
One
would
think
that
when
they
name
S.
Polycarp
,
they
had
discovered
some
clear
Testimony
in
his
Writings
to
build
their
Hypothesis
upon
,
but
instead
of
this
,
nothing
but
a
wretched
consequence
founded
upon
the
Bipartite
Division
of
the
Clergy
,
mentioned
in
his
Epistle
to
the
Philippians
.
And
yet
the
Epigraphe
of
S.
Polycarp's
Epistle
clearly
distinguishes
him
from
his
Presbyters
,
who
were
then
with
him
,
which
runs
thus
,
Polycarp
and
the
Presbyters
that
are
with
him
to
the
Church
of
God
which
is
at
Philippi
.
And
if
he
had
not
been
vested
with
Episcopal
Jurisdiction
and
Eminence
,
amongst
those
Presbyters
,
how
was
it
agreeable
to
the
primitive
Modesty
and
self
Denial
,
to
have
named
himself
only
in
the
frontispiece
of
this
Epistle
,
and
to
mention
none
of
his
Brethern
,
save
only
by
the
general
name
of
Presbyters
?
This
is
mighty
uneasie
to
Blondel
and
the
evidence
of
Truth
forces
from
him
the
following
words
,
id
tamen
in
S.
Martyris
epistola
peculiare
apparet
,
quod
eam
pr.
vatim
suo
&
Presbyterorum
nomine
ad
philippensium
fraternitatem
dedit
ac
sibi
quandam
supra
Presbyteros
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
reservasse
videtur
ut
jam
tum
in
Episcopali
apice
constitutum
reliquos
Smyrnensium
Presbyteros
gradu
superasse
conjicere
liceat
.
There
are
two
things
that
baffle
this
shadow
of
an
Argument
brought
from
the
Epistle
of
S.
Polycarp
.
The
first
is
that
Irenaeus
,
who
was
intimately
acquainted
with
him
,
and
knew
him
to
have
been
taught
by
S.
John
the
Apostle
,
and
by
him
ordained
Bishop
of
Smyrna
,
does
refute
the
Heresies
of
the
Valentintans
,
from
the
unanimous
Doctrine
preserv'd
amongst
the
single
successors
of
S.
Polycarp
downwards
to
that
very
Period
in
which
he
wrote
.
For
if
the
Ecclesiastical
Power
of
the
Church
of
Smyrna
,
had
been
equally
lodg'd
in
the
College
of
Presbyters
,
his
Argument
against
the
Hereticks
,
from
the
Succession
of
single
Persons
,
teaching
the
same
Doctrine
first
delivered
by
S.
John
,
and
convey'd
by
S.
Polycarp
to
the
following
Bishops
;
I
say
such
an
Argument
so
manag'd
,
could
have
no
force
,
nor
was
it
possible
for
Irenaeus
to
have
us'd
it
.
The
next
is
this
,
that
in
the
same
Epistle
of
S.
Polycarp
to
the
Philippians
,
the
Epistles
of
S.
Ignatius
are
zealously
recommended
,
and
we
need
not
inform
the
Reader
how
much
the
Divine
Institution
,
Power
,
and
Jurisdiction
of
Bishops
above
Presbyters
is
asserted
in
those
Epistles
of
which
I
am
to
speak
in
due
time
.
The
Question
then
concerning
S.
Polycarp
is
,
whether
we
are
to
believe
S.
Irenaeus
Bishop
of
Lions
,
who
was
fully
acquainted
with
the
manner
of
his
Education
,
Apostolical
Doctrine
,
and
promotion
to
the
See
of
Smyrna
,
rather
than
the
dark
and
groundless
conjectures
of
later
Ages
.
And
from
this
single
Instance
alone
,
we
see
how
inflexible
and
Stubborn
the
Power
of
prejudice
is
,
how
far
it
drives
Men
against
Light
and
Conviction
,
and
darkens
all
their
Intellectuals
in
defiance
of
common
Sense
and
Reason
.
A
third
Witness
alledg'd
by
Blondel
is
Hermas
,
(
I
only
name
some
few
of
those
that
are
nearest
to
the
Apostles
)
I
do
not
now
enquire
into
the
Authority
of
this
Book
.
It
is
most
probable
that
it
was
written
towards
the
end
of
the
Apostolical
Age
;
and
some
of
the
Ancients
of
great
Authority
make
him
to
be
the
same
that
is
mention'd
by
S.
Paul
,
Rom.
16.
14.
It
is
without
all
Controversie
,
a
Book
of
great
Antiquity
,
as
appears
by
the
Citations
out
of
him
,
still
preserv'd
in
some
Authentick
Monuments
,
particularly
Irenaeus
,
Clemens
Alexandrinus
,
Tertullian
,
and
Origen
.
There
are
two
palpable
evidences
that
Episcopacy
was
the
Ecclesiastical
Government
that
obtain'd
in
the
Christian
Church
,
when
this
Book
was
written
.
The
first
is
from
the
second
Vision
of
the
first
Book
,
where
the
sending
of
the
Encyclical
Epistle
in
exteras
civitates
,
is
insinuated
to
be
the
peculiar
Priviledge
of
S.
Clement
,
then
Bishop
of
Rome
.
The
other
insinuation
is
from
the
second
Book
,
and
12th
Mandat
.
Paragr
.
2.
where
he
reproves
the
preposterous
Ambition
of
such
as
would
thrust
themselves
into
the
highest
dignities
,
contrary
to
the
Evangelical
Methods
of
Humility
and
self-denial
,
exaltat
enim
se
,
&
vult
primam
Cathedram
habere
.
If
there
be
no
Power
,
there
can
be
no
Abuse
of
it
,
and
therefore
he
reproves
that
insatiable
thirst
of
Preferment
that
puts
some
amongst
them
upon
Projects
and
Designs
,
contrary
to
the
command
of
our
Saviour
who
taught
us
,
that
he
that
deserv'd
the
Ecclesiastical
Promotion
was
to
be
the
Servant
of
all
,
and
therefore
many
of
the
Primitive
Bishops
fled
and
hid
themselves
upon
the
first
Motion
of
their
being
nam'd
to
the
Episcopal
Dignity
.
And
the
other
Citation
from
Book
the
third
,
Similitud
8.
insinuates
the
very
same
thing
that
I
intend
,
viz.
,
a
Principatus
then
established
as
the
fixt
Government
of
the
Church
which
some
were
too
too
hasty
to
grasp
.
Notes, typically marginal, from the original text
Notes for div A51155-e2450
2
Tim.
4.
3
,
4.
Vid.
Dickson
in
Matt.
and
Answer
to
the
Irenicum
,
by
G.
R.
vid.
Bez.
in
〈◊〉
.
Vid.
Smectim
.
Jus
divin
.
Minister
Anglican
.
The
Unbishoping
Timothy
and
Titus
.
Altare
Damascen
.
Durh.
Dissert
.
on
the
Revel
.
v.
Cotel
.
Not.
inpriorem
Epist
S.
Clem.
p.
96.
in
quibus
fus●
&
solide
dem●nstratur
argumentum
a
confusione
nominum
nequaquam
Jurisdictionem
&
Authoritatem
Episcoporum
supra
Presbyteros
labefactare
posse
.
V.
Doctiss
.
Bevereg
.
cod
.
canon
Eccles
.
primit
lib.
2
.
c.
11.
Vid.
Clariss
.
Dodwell
dissert
.
Cypr.
p.
205.
Walo
Mess
.
Tertul.
de
Baptismo
.
Stromat
.
Lib.
6.
Pastor
Herma
.
*
Apud
clariss
.
Dodwell
.
disertat
:
Cyprian
p.
205
●
Cotel
in
prie●
Epist
.
Clemen
.
ad
Corinth
.
1
Cor.
15.
7.
W●●●
M●●
.
*
Aplog
.
prosenten
,
Hieronym
.
Amstol
.
1646.
Vind.
St.
Ignat.
Adversus
Hereses
,
lib.
3.
cap.
3.
V.
Doctiss
.
Cav
.
Hist
.
liter
.
p.
18.
Blondel
Apolog
.
p.
9.
Plerique
Latinorum
(
Hieronymo
teste
)
secundumpost
Petrum
fuisse
putaverunt
;
ut
ante
annum
Domini
65
,
ad
Romanae
Ecclesiae
clavum
sedissenecesse
sit
.
Apol.
pro
sent
Hier.
p.
9.
page
,
9.
10.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Vid.
doctiss
,
Bevereg
.
cod
.
Can.
Eccles
.
Prim.
lib.
2.
p.
314.
1
Cor.
3.
5.
2.
Cor.
3.
6.
Acts.
6.
4.
Coloss
.
4.
7.
1
Thess
.
3.
2.
Coloss
.
4.
17.
Vid.
etiam
.
Bevereg
.
ubi
supra
.
Pag.
(
mihi
)
40
,
41.
Pag.
10.
Edit
.
Jun.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
P●
(
mihi
)
52
,
53.
V.
Cotel
.
Not.
in
Pr.
S.
Clemen
.
Epist
.
col
.
95.
Apud
Jun.
Not.
in
Clemen
.
p.
12.
*
Iren.
lib.
3.
cap.
3.
&
Polycarpus
aut●●●non
solum
ab
Apostolis
edoctus
&
conversatus
cum
multis
excis
,
qui
dominum
nostrum
viderunt
,
sed
etiam
ab
Apostolis
in
Asia
,
in
ea
quae
est
Smyrnis
Ecclesia
constitututs
Episcopus
,
qurm
&
nos
vidimus
in
prima
nostra
aetate
.
*
Catalog
●pt
.
Eccles
.
Apol.
p.
I●
.
Vid.
Test
.
Veterum
ad
frontem
editionis
,
Oxon
.