^ PRINCETON, N. J.
%
BR 165 .S43 1833
Sclater, William, 1638-1717?
An original draught of the
Shelf, priinitiv* church
AN
ORIGINAL DRAUGHT
OF THE
PKIiTIITIVE CHTRCII,
IN ANSWER TO A
DISCOURSE,
ENTLITED
AN ENQUIRY INTO THE CONSTITUTION, DISCIPLINE, UNITY
AND WORSHIP, OF THE PRIMITIVE CHURCH, THAT
FLOURISHED WITHIN THE FIRST THREE
HUNDRED YEARS AFTER CHRIST,
By Lord Chancellor King.
BY A PRESBYTER OF THE CHURCH OF ENGLA^.
FIRST AMERICAN EDITION
.^•J?^*^?^!S^:f^
COLUMBUS, OHIO:
PUBLISHED BY ISAAC N. WHI
HIGH-STREET.
»;- .-■ ■-■■••i&.
1S33.
Jenkins and Glover, Printers.
RECOMMENDATIONS.
"Slater's Original Draught of the Primitive Church," is
one of the standard books, in the Protestant Episcopal
Church. Its circulation among the members of that Church
will be very useful; and we therefore most heartily wish
success to the enterprise of its republication in this country.
WILLIAM WHITE, D. D.
Bisho]) of the Prot. Epis. Church in the State of Pennsyl-
vania.
HENRY U. ONDERDONK, D. D.
Assistant Bishop of the Prot. Epis. Church in the Slate of
Pennsylvania.
My sentiments fully accord with those of Bishops White
and Onderdonk above.
LEVI S. IVES, D. D.
Bishop of the Prot. Epis. Church in the Stale of JV. Carolina.
We the subscribers entirely concur in the above recom-
mendations.
THOMAS WRIGHT,
Rector of St. Luke's Church, Salisbury, and Christ Church,
Roioan County. JVorth Carolina.
JAMES ABERCROMBIE, D. D.
Senior Assistant Minister of the United, Churches of Chriit,
and St. Peter's, Philadelphia.
BIRD WILSON, D. D.
Professor of Systematic Divinity in the General Theologica I
Seminary of the Prot. Epis, Church in the United States'
iVewi York.
WILLIAM H. De LANCY, D. D.
Provost of the University of Pennsylvania.
WILLIAM COOPER MEAD, D. D.
Rector of Trinity Church, Soulhwark, Philadelphia.
IV KECOMMENDATIONS.
EDWARD RUTLEDGE,
Assistant Professor of Moral Philosophy in the University
of Pennsylvania.
JAMES MONTGOMERY, D. D.
Rector of Si Stephen's Church, Philadelphia.
PETER VAN PELT, Jun.
Secretary of the Domestic and Foreign Missionary Society of
the Prot. Epis. Church in the U. States, Philadelphia.
The republication of "Slater's Original Draught," I con-
sider to be one of the best means of directing aright the hon-
est enquirer for the truth, in the important subject of the
Constitution of the Christian Ministry, in the first and purest
ages of the Gospel. Most sincerely, therefore, do I recom-
mend it to general patronage.
BENJAMIN T. ONDERDONK, D. D.
Bishop of the Prot. Epis. Church in the State of J^eio York.
We fully accord with the foregoing recommendation of
Bishop Onderdonk.
JONATHAN W. WAINWRIGHT, D. D.
Rector of Grace Church, JVeto York.
THOMAS LYELL, D. D.
Rector of Christ Church, JVeio York.
HENRY ANTHON,
An Assistant Minister of Trinity Church, J\'ew York.
WILLIAM CREIGHTON, D. D.
Rector of St. Mark's Church, J^ew York.
WILLIAM R. WHITTINGHAM,
Rector of St. Luke's Church, JVew York.
I consider "Slater's Original Draught" as one of the
ablest delineations of the Primitive Christian Church and
its Ministry, that has been given to the public. Its repub-
lication cannot fail to advance the cause of primitive truth
and order.
THOMAS CHURCH BROWNELL, D. D. LL. D.
Bishop of the Prot. Epis. Church in the State of Connecticut:
RECOMMENDATIONS. T
The republication of "Slater's Original Draught," in an-
swer to Lord Chancellor King's book, to which he never
i-eplied, and by which he is said to have been convinced, I
regard as a measure promising great benefit to the Church,
and an enterprise worthy of all commendation.
GEORGE W. DOANE,
Bishop of (he Prot. Epis. Church in the State of N'ew Jersey.
I rejoice to see proposals for an American edition of "Sla-
ter's Original Draught." The English editions are all old
and nearly out of print. The work is a master piece, and
one of the best correctives of some of the prevailing errors
on the subject of which it treats.
WILLIAM CROSWELL,
Rector of Christ Church, Boston.
We heartily concur in the several recommendations of
"Slater's Original Draught," and shall be glad to see it in
the American press.
HARRY CROSWELL, D. D.
Rector of Trinity Church, Js''evo Haven.
WILLIAM E. W^YATT, D. D.
Rector of St. Paul's Church, Baltimore.
Although I have never read "Slater's Original Draught
of the Primitive Church," yet from the high reputation
which it has long enjoyed as a work containing an unan-
swerable refutation of the errors of Lord King in relation to
the subject of which it treats, I should hail its publication in
this country, as an event favorable to the interests of primi-
tive truth and order.
JOHN P. K. HENSHAW, D. D.
Rector of St. Pcler''s Church, Baltimore.
I should be glad to see an American edition of "Slater's
Original Draught of the Primitive Church," and do not
ddubt that its circulation in the West will be highly profit-
able.
CHARLES P. M'lLVAlNE, D. D.
Bishop of the Prot. Ejiis. Church in the State of Ohio.
HBOIiOGlO&Ii
^^M^%i^
CHAPTER I. p. 1.
An Introduction. The Primitive notion of a particular Church-
considered, The Enquirer asserts a Congregational form of it. His
first authority from Irenaeus for it, proves nothing to his purpose. His
second is a precarious construction of Dionysius Alexandrinus' words,
and inconsistent with that father's account of his own Church of Alex-
andria. His third and last authority from Tertullian is rather a mere
oversight, than an argument. His observation of the wold Churchi
rarely used for a collection of Churches, shewn to be neither material
nor just. He divides Church members and ministers aright; but in the
respective offices he assigns them, he vastly differs from the ancients.
His misapprehension of the different powers conferred by the Apostles
on the several Elders they ordained, a main ground for his mistake ; yet
easy to be rectified by some observations of his own, if applied to it.
But to carry on that mistake, he styles the single Bishop of any Church
the Supreme Bishop of it, contrary to the language of all antiquity^
And thereby defeats that catholic test of distinction between truth and
heresy of old, viz. the Apostolical Bishop in every true Church of
Christ. The artful use he makes of the several titles of his Supreme
Bishop.
CHAPTER II. p. 24.
A Primitive Diocese called a Church, in the singular number, is no
proof of the congregational form of it; it was apparently so in latter
ages, when a plurality of congregations was notorious; nay. Churches,
in the plural, were often attributed to a single Diocese by the ancients
though the Enquirer overlooked it. His popular argument from a
primitive Diocese, and a modern English Parish called by the common
name ofUapoida considered at large, and refuted. The Congregational
notion inconsistent with the numbers of believers in Jerusalem, which
Church, though the original platform of Christian Churches, the Enqui-
rer passes over, whilst he particularly considered other Churches. Ter"
tullian, Eusebius, and Optatus' testimony in this case. St. Gregory's
Church in Neoeassarea a pregnant instance against the Enquiry. Justin
VIII CONTENTS.
Martyr misrepresented in tVie Enquiry. His true meaning cleared. The
like of several passages in St. Ignatius . A primitive Bishop c ould
assign distinct places, and Presbyters to officiate in them within liis
own Diocese, confessed b} the Enquirer. St. Ignatius' IIu'i'?'^*' ^t' 7o
avTo (jviii\ivats and his Mia iirictt: are severally accounted for. And also
his one Altar in a Diocese. The Enquirer's mistake about St. Cyp-
rian's Diocese communicating with him ail at once. And that all
received at the Bishop's hands only in Tertullian's time. And that
the Bishop alone baptized all. And that he alcne took a personal care
for all in want or distress. And that those common phrases before the
Church, in presence of the people and the like, implied the presence of
every individual at once. Bishops might write letters in the name of
tlieir people, and not have all present . A mistake again, about the
Bishop of Smyrna's personal knowledge of all his Diocese. And of the
Diocese of Magnesia having but one Church in it. The great absurdity
of affirming the See of Antioch to have but one congregation in it.
The like of the See of Rome. And of the See of Carthage. And of
that of Alexandria. Some short remarks on Bishons placed in villnges
CHAPTER III. p. 92.
The sense of antiquity about several parts of the Episcopal charge,
compared wiih that of the Enquirer's. The primitive manner of pla-
cing a Bishop in a vacant See, misrepresented in the Enquiry. Origi-
nal right not distinguished from some particular practice in that matter.
Holy Scripture places the entire power of ordimiion in the persons of
the governors of the Church. The Apostles used that power accord-
ingly ; and so did those secondary Apostles St. Paul and St. Barnabas.
The true construction of Acts, 14, 23. can mean nothing else. The
like authority was personally invested in Timothy and Titus. Those
texts, 1 Tim. 3, l2, 10. and Tit. 1, 16. tiiat Bishops and Deacons ;njst
be first proved and found blameless, imply no popular election in them ;
St. Paul's instructions about it shew his meaning to be otherwise, nor
does the nature of the qualifications for the ministry agree with it, or the
Enquirer's impartial opinion in the case. Primitive antiquity shews
the like practice after the Apostles' times. Where the people were
present at the consecration of their Bishop, the Synod chose the person,,
and all the people's part in it was to give their testimony of his life and
conversation. St. Cyprian's account of the African Synod's practice
in that case, proves quite the contrary to what the Enquiry quotes it for ;
and that chiefly by the misconstruction of the vvor;l suj/ragc in making.
CONTENTS. IX
it equal to a judicial or authoritative act. St. Cyprian's notion of the
word suffrage cleared at large. St. Clemens' phrase Suvtu^o/ojo-dp-jjs T?f
'KKKXriclai TTaarji directly answers to it, and neither one not the other
imply any power or authority in them. The example of Alexander's
promotion to the See of Jerusalem, a nd that of Fabianus to the See
of Rome, urged by the Enquirer for proof of popular elections, and
both of them shewn to be of a very different nature. The other two
of Cornelius and St. Cyprian have only the mistake of the word suf-
frage to support them. Some provinces may have obliged themselves
to join the people's approbation to the Episcopal authority in oidina-
tions, and there it became a duty for the time, hut was repealable, be-
cause prudential only, and obliged no farther, as the Enquirer owns,
than amongst themselves. To ordain in presence and cognizance of
the people, for better knowledge of the candidates, was wise in the
ancients, and is continued in the Church of England still. The case
of St. Matthias and the seven Deacons considered; and neither one
nor the other countenance a popular election of Pastors in. the Church.
CHAPTER IV. p. 141.
The Enquirer's impartiality a little doubtful in this cause. He as-
ser(s equality of order in Bishop and Presbyter. A ruling power in the
Presbyter given for one instance of that equality, and yet a palpable
inequality of it included in his definition of a Presbyter. That a
Presbyter had not an inherent right in his orders to perform the whole
office of a Bishop, proved from the judgment of antiquity, concerning
the holy rite of advancing a Presbyter to the station of a Bishop. That
judgment of theirs specified in six or seven instances of it, all importing
the collation of a different order by it. And further, the Presbyter so
advanced could perform such clerical offices then, as he could not do
before ; what Tertullian's meaning is of approved Elders presiding,
and Firmilian's of his majores natu ; neither one nor the other refer
to the presidency of the Presbyters with their Bishops in the private
consistories, as co-partners with them in the executive part of the Ec-
clesiastical Court. Much less do Firmilian's words imply a power of
ordination in the Presbyters, which they are quoted for; nor yet that
text, 1 Tim . 4 . 14. with the laying on of the hands of the Presbytery.
What Rogatianiisand Numidicus did by St. Cyprian's order, no proof
of a power of excommunication in his Presbyters. Much less do the
quotations from his letters to the Presbyters and Deacons proye they
could do all their Bishops could do. Nor does the letter of the Roman
X COIVTENTS.
Presbyters to those at Carthage imply any such thing. To prove that
Presbyters could confirm, the Enquirer makes that holy office a mere
part or appendix of Baptism, and the very same with absolution Of
penitents. The invalidity of his proof for it, and the inconsistency of
the thing itself, and the true nature of primitive confirmation explain-
ed, and appropriated to the Bishop alone. The Enquirer's second
general reason for equality of order, from identity of title or appella-
tions, shewn to be of no force, and a reason assigned why clerical titles
were so indifferently used all the Apostles' times, and the title of Bish-
op so peculiarly appropriated afterwards. His third general reason,
viz. tliat the ancients expressly affirm there were but two orders in the
Church, holds goodin none of the three authorities quoted for it. That
of Clemens Roraanus examined, and that of Irenseus; together with
the sacred text, Isa. 60. 17. used by them both, and lastly, that of
Clemens Alexandrinus. The Enquirer affirms St. Cyprian calls his
Presbyters his colleagues; his mistake shewn. His singular reason fof
the number of Presbyters in many particular primitive Churches . The
divine and apostolical institution of Bishops, Priests and Deacons in
the Church observed from Clemens Alexandrinus' account of St. John
Uie Apostle's solemn ordinations.
CHAPTER V. p. 202.
Deacons by a mistaken passage in St. Ignatius, styled Deacons of
the meats and cups. That father clears them of that title, and styles
them ministers of the Church of God. The Enquirer, to strengthen
•his notion of the equal orders of Bishop and Presbyter, supposes the
same in Deacons and sub-Deacons, which is a wide mistake, and
against matter of fact. His account of the primitive manner of ordain-
ing Piesbyters. It is no pattern of the Catholic practice then, though
represented as such, by misquoting St. Cyprian for it. What St. Cy-
prian did in that matter, was wholly grounded on a private purpose of
his own, and that proved at large, both from competent and impartial
judges, and from himself too. The primitive qualifications for holy
orders, required and provided for by the constitution of tlie Church of
England. Some remarks upon the manner of the ministers' mainte-
nance in the primitive times; that it was no subscription of the breth-
ren, as the Enquirer makes it, but of a very different nature. The
notion of the primitive fathers about paying tythes.
CONTENTS. XI
CHAPTER VI. p. 222.
Of the Lay-members' rights and privileges in the Church. The En-
quirer affirms, that to elect and depose their Bishop, were peculiar acts
belonging to them. Their right of electing is considered and refuted
before. That of depriving is wholly grounded upon the pretended
example of the people in Spain depriving of their Bishops Basilides
and Martialis; the palpable misapplication of that matter of fact.
The Enquirer owns that the ancients both used the authority of a Sy-
nod for deposing Bishops, and ascribed the thing itself to them; nay,
confesses it was necessary. A short specimen of the discipline pre-
scribed and enjoined by the Church of England for the benefit of her
children after the example of the primitive Church.
CHAPTER VII. p. 231.
Of the government and policy of the primitive Church in her eccle-
siastical courts; the Enquirer affirms, the laity and clergy were in joint
commission, and all of them judges there. He offers the primitive
father's expositions of the several texts, where the power of the keys
was granted, for proof of it : yet owns that some of the ancients under-
stood that power given to St. Peter, Mat. 16. 18. 19. as peculiar to
Bishops only, and that Origen and St. Cyprian agreed to it, so long as
Bishops were orthodox. But others of the ancients, he says, expound,'
Mat. IG. 17, 18. as a grant to the 'whole Church. He instances in
Tertullian and Firmilian, yet neither of them refer to that text in his
quotations from them. Tertullian's authority is very different from
this application of it, and so is Firmilian's too; and yet that from
Clemens Romanus is much more foreign and surprising still; and so ia
St. Cyprian's evidence for it, after his declaration about the power of
the keys; yet he is quoted for the people's power in the consistory
again; but no one quotation from him implies any such thing either in
respect to the judicial acts of censuring or absolving offenders, or any
one particular relating to them. The sense of tiiat primitive martyr
in points of ecclesiastical discipline compared with that of the Enqui-
rer, and the difference manifestly shewn.
CHAPTER VIII. p. 254.
Every single congregation in the primitive Church, had not a power
within themselves, to exercise all ecclesiastical discipline. And a far-
ther proof that primitive dioceses were not congregational . Of Synods
and the proper members of them ; the Enquirer affirms, that Presbyters,
XII CONTENTS.
Deacons and Lay-representatives, as well as Bishops, had a right of
session in them. His authority for it from the synodical Epistle of the
council at Antioch, considered and refuted. As also his other author-
ity from an anonymous author in Eusebius. His last reserve from the
example of St. Cyprian's council against the lapsed discussed at large,
and shewn to imply no such thing. An account given of the Presby-
ters coming to Synods in the primitive limes, and of the Laity also.
Remarks upon the Enquirer's singular notion of the first division of
ecclesiastical provinces.
CHAPTER IX. p. 272.
* The unity of the Church. *■ * * * * * '
* The table of Contents of this chapter having got mislaid, the pub-
lisher is unable to give them in full, agreeably to the English edition.
preface:
TO THE FIRST AMERICAN EDITION.
It is an evident fact, that very many of the prevailing
errors in religion, are attributable to mistaken views
respecting the "Constitution, Discipline, Unity and Wor-
ship of the Primitive 'Churc h."
Next to that inward and transforming power of reli»
gion, which has its seat in the heart and affections, and
is able to control the actions, and guide the lives of all who
feel its influence, a correct understanding of the outward
form and constitution of the Church of Christ is unques-
tionably essential.
If, as the scriptures assures us, there be but "one Lord,
one faith, one baptism, one God and Father of all;" if the
word of God be at unity in itself; and if the doctrine and
discipline of the Church in the first and purest ages of
Christianity, were such as Christ and his Apostles estab-
lished, and intended to be transmitted down to those who
should come after them, then it becomes an important
duty for every one who calls himself a Christian, to
ascertain well the Ira'h in these matters, that he may
be well grounded and settled in his opinions, and at all
times able to give an answer to every one that asketh a
reason for the principles which he adopts.
The following pages, recommended as they are by
some of the highest authorities and distinguished divines
of the Protestant Episcopal Church in these United States,
as a work of singular merit, must, it is believed, prove
in this country, and at this time, as it has done on the oth-
er side the Atlantic, a very valuable aid in forming a
right judgement on the important subjects of which it
treats.
XIV PREFACE.
It can scarcely have escaped the notice of tlie most
inattentive observer of the various controversies which
have originated in this country, on the constitution and
ministry of the Church, in its early ages, that the work
of Lord Chancellor King, intitled an "Enquiry into the
Constitution, Discipline, Unity and Whorship of the
Primitive Church;" has not unfrequently been quoted and
referred to by anti-Episcopalians, in a tone of triumph,
which would lead one to imagine, it had never re.
ceived an answer, and, as has been asserted, that it is
unanswerable. But whoever will attentively and can-
didly peruse the following pages, must unquestionably
come to a very differrent conclusion. Indeed so com-
plete and triumphant was the refutation of Mr. Slater
viewed at the time of its publication, that we have strong
circumstantial evidence of its having produced an entire
conviction in the mind ol Lord King himself, of the error
of his viewS; from the fact, not only of his never having
attempted a reply to the "Original Draught"; but, that
shortly afcer its appearance, he presented Ivlr Slater to a
lucrative benefice, which, as Lord Chancellor, was at
his disposal.
It was the intention of the publisher of this first Amer-
can edition of the "Original Draught," as was promised
in his Prospectus, to accompany it with a short biographic-
al notice of the author; but after improving every means
accessible to him for obtaining information, and delaying
the publication nearly two years, he has been entirely
unsuccessful in procuring any notices of his life and cha-
racter, which ho sjpposol would bj of any considerable
value. This he exceedingly regrets, since it would un-
doubtedly prove highly satisfactory to Episcopalians
generally, to possess some information of the life of so
PREFACE. XV
able and learned a champion of their cause. The depri-
vation of this satisfaction cannot, however, lessen the
real intrinsic merits of the work, and he therefore sub-
mits it to serious and candid inquirers after truth, in the
hope that it may exert an extensive and benificial influ-
ence in the advancement of the cause of pure religion,
and of primitive truth and order.
PREFACE,
The following sheets will need the less apology for
Ihem, since all, who call themselves Christians, are so
nearly interested in the subject of them; and the partic-
ular author of that learned Tract they more immediately
refer to, will find them little more than a friendly com-
pliance with a modest request of his own. His collec
tions from the venerable records of the primitive church,
entitled, ^''An Enquiry into the Consliiul/'on, Discipline,
Unity and Worship of it,''^ were many years since made
public, as I am now assured, though my little acquaint,
ance with the modern business of the press, made mie a
stranger to it, till some considerable time after the second
edition came abroad. In his preface to them, (calcula-
ted, I presume, for the first impression,) he shews an
humble diffideace of his youthful performance; and -de-
sires another sense might be given of his several quota-
tions, (if need required.) for better information of himself
and others. I confess I saw need enough of that, at my
first perusal of his book, and not a little v.'ondered, that
no friendly hand liad done that kindness for him lonn- be-
fore. As to my own part, I had never walked in the
unpleasant paths of controversy to that day; and, besides
the consciousness of my unfitness for it, had aversion
enough ever to set a foot in them; but seeing none had
answered, or was ansv/ering, as 1 could hear of, so rea-
sonable a desire, though men of letters in both kingdoms
of our United Island, had declared an earnest expectation
of it, and the Holy Church of England in particular, has
reproached the silence of her children in an argument
that so plainly struck at her foundation; filial obedience,
II PREFACE.
I may say, to so faithful a Parent, moved me to use the
best endeavors I could, to vindicate her truly apostolical
constitution, aad to plead the cause of injured antiquity,
as well as hers; for that both are truly one, in this case,
the impartial reader will easily observe, when he sees the
palpable mistakes corrected, and the unfair representa-
tions of the venerable fathers of the church, so obvious
in almost every page of those plausible collections, re-
stored to their genuine sense again.
This is what may be expected here: And I am not
conscious I have strained any one passage iti antiquity,
beyond the true meaning of the venerable authors them-
selves, to form a different construction of it from that of
the ingenious Enquirer. 1 should count it the worst of
sacrilege to do so; the goods of the churtih are not so
sacred as her sense is. What each quotation- appeared
to me, from the best authority, and closest attention I
could use, I have fairly represented here; if defective in
apprehending the true sense, or injudicious in the infer-
ences from them, I heartily submit, in my turn, to the
charity of better information. For as I write with a
conscientious regard to undeceive some, so I am infinite,
ly more concerned not to be deceived myself; and I wish
no greater freedom, from prejudice or party, in any who
read or censure these papers, than I am conscious of in
tlie composing of them.
Every one too well knows, of what a large and exten.
sive nature this unhappy subject is, and that the contro-
versial books about it are sadly numerous, and full of
different schemes and arguments, according to the genius
of sects, and times, and persons; many of which might
have fallen in with several parts of this discourse, had I
been inclined to dispute, (as I bless God I am not,) but I
have kept close to the single treatise before me, and that
for two reasons especially:
1. Because I heard from many hands, that the less
learned, and more prejudiced, adversaries of the truly
Primiiive Church of England, have made their boasts of
it, and from its not bein^ answered yet, have proclaimed
it an unanswerable vindication of their separation from
her.
2. Because I think, that all the scattered arguments
and pleas, for their univarrantahle schism, are reducible
to some one or other, of the great variety of quotations
cited in it. For a good part of those mistaken brethren,
we know, with great zeal plead, the authority of Holy
Scriptures to be clear on their' side, and these sit down
contentedly, and triumph in their own comments, and
constructions of those Holy Oracles; others pay some
deference also to venerable antiquity; and these two great
witnesses seem to be agreed upon by all, not only to give
in their evidence, but even to be umpires for them, to
determine all the fundamental points in difference between
them. The reader will find the testimony both of one
and the other fairly summed up here; and 1 only pray
he may bring a prepared mind with him, to sit down by
the peaceful award, which those authentic arbitrators
make, for the blessed union of all christians, in one and
the same Holy Catholic Church together; which Individ-
ual Church of Christ, they visibly enough distinguish for
us all, from every counterfeit image of it, by the truly
primitive, single, and apostolical constitution of it. And
as for those who regard little, either one or the other, of
these two great authorities, but overrule all outward tes<
timony, of God or man, by an inward witness of their
own, (subject lo no trial of the Holy Scriptures them'
IV PKEFACE.
selves, and impatient to hear of a visible church, and the
teachings of men.) I dispute not with them; they super-
cede all that trouble for me. 1 only recommend them to
the Divine compassion for their better instruction, with
affectionate grief and prayer for them.
To the reader I have this only to observe farther, that
since these papers were nigh wrought off the press, an
ingenious treatise came to my hands, entitled, '■^ The In-
validity of the Dissenting Ministnj, <^*c." wherein some
particular quotations in the enquiry, relating to the Pres-
byter's power of ordination, are judiciously explained,
and with clear reasoning answered to the full; which
might have shortened my work, and the author's trouble
in that single point, had I been so fortunate as to have
known it in time: However, it is but one link of the chain
of mistakes in that whole performance, (to use that learn-
ed author's phrase,) which fell under his consideration;
and therefore less offence will be taken, I hope, if some-
thing like it, though in a more imperfect manner, should
be met with here again.
I must add for the ingenious Enquirer's satisfaction^
too, that I have all along been mindful of his strict charge,
not to wander out of the straight bounds he set me, of
the three first centuries of the church; I think he will
have little reason to complain of that. But as to the
particular editions, of the several authors he quotes, I
cannot say 1 have been so happy, as to have it in my
power, to make use of none but them, though I gladly
would have done it, in answer to so reasonable a desire;
but choice of impressions has not always ffxllen in my
way. To make the best amends 1 could, I think I have;
seldom failed, to mention the edition \ use, which I hope,
will be accepted, where I could do no more.
AN
ORIGINAL DRAUGHT
OF THE
P R I ?,t I T I V E C Ii U K C II, &c.
It is a melancholy thing to see, that after §o long a
settlement of the christian Church in the world, and that
by the greatest evidence and demonstration of Divine
Wisdom and Power, that ever any work of God was
wrought amongst men; still the constitution of this Church
should want enquiring after: that this city ot^ God, set
on purpose, by the Divine Founder of it. on a holy and
conspicuous Hill, to the end that every simple one who
passeth by, might readily see it, and comfortably enter
in to be saved, should be hid from multitudes, even of se-
nous Enquirers after it, in tiiese latter times. I have
little inclination to examine, what occasion has been
given, in the last or present age, for such a wild variety
of opinions about it, as has filled the minds of too many
men with dangerous amusements only, and afforded little
or no comfortable and solid assurance of the thing; for
this (I fear) would rather aggravate, than heal; and might
teach our enemies to reproach us, instead of instructing
mistaken friends: but wheresoever the blame of all must
lie, in respect of men, I am sure it is a sorrowful instance
to us all, of the too successful wiles of that noted adver.
sary in the Oracles of Truth, who, throughout eveiy age,
has counterfeited the works of God, that he might deceive
the children of men: and because he can never extin.
2*
■i AS ORIGINAL DRAUGHT OF
guish the light of truth, has either raised mists to make
it shine dim, or formed meteors of his own, that might be
mistaken for it. Things are come to such a heiglit and
warmth amongst us now, that nothing less (I fear) than
the interposing hand of Heaven, in a more than ordinary
way, will ever undeceive the multitudes of prejudiced
brethren in the nearer and remoter parts of Cliristen-
dom, and so entirely i^epair the breaches of this Holy
City of God, as to make it (what it ought to be) in per-
fect unity .within itself.
Yet, when 1 meet with any promising apearance of a
virtuous design to clear up all these difficulties for us, and
help us to a better understanding with one another; the
subject does affect me; and I cannot but have some se-
cret inclination to look into the management of it: not so
much to satisfy myself in the knowledge of a true Church
(which I bless God I have long been satisfied in) as that
I cannot be wholly uncopcemed for others; and would
gladly see, why, a^ad how, we come to differ in so great
and plain a matter-, wKo so generally a^ee in other fun-
damentals of the Christian Truth.
This is the main motive which induced me to look into
the Treatise before mc: the title page alone offering me
a subject, which I had a veneration for; and the short
preface fairly intimating to me, t' at tlie learned author
had a proper sense of the weightiness of the argument
he undertook, and as fairly promised a suitable integrity
in the performance of it: how far these encouragintr
hints and solemn promises are made good in the work it-
self, I shall leave to be determined by the reader, when I
have particularly considered the several parts of this
elaborate enquiry, which I now propose to do, in order as
they lie.
THE PKIMITIVE CHURCH, &C.
CHAP. I.
To begin with his first chapter then, wherein his main
business is, to examine the primitive notion of the word
Church; upon a due apprehension whereof, he truly and
ingenuously tells us, that a right understanding of a great
part of his discourse does depend. Nothing can be more
proper and material therefore in the whole enquiry be-,
fore us, than to settle this first; wherein if we can hap-
pily agree, the whole work will considerably be short-
ened to our hands, and we shall make a great advance,
at once, towards a friendly accommodation, in several
ensuing particulars, which have so near a relation to
this.
He mentions many notions of a Church in those early
times, but fixes upon one only, as* the usual and common
acceptation of the word, and which (he says) he chiefly
treats of; and therefore, since I mean to differ or dispute
as little as I can, I shall pass ' over most of the other less
material notions of it, at present, (how little soever I can
consent to some particulars in them) and apply myself to
consider that main and principal one, which is indeed
the great hinge upon which most of his other specula,
tions turn.
The word Church (says hef) is frequenthj to he under-
stood of a particular Church, i. e. of a company of
believers, who at one time, in one and the same place, did
associate themselves together, and concur in the partici-
pation of all the instilutions and ordinances of Jesus
Christ , with fheir proper Pastors and Ministers: And in
this sense (says he) we must understand the Church of
*P.ige 7, } 2. tPagc 3, { 2.
^ AN OKIGIIfAL DEAUGnX OF
Rome, the Church of Smyrna, the Church of Antioch,
the Church of Athens, the Church of Alexandria, or the
Church in any other such j)lace whatsoever, when we
meet them in the earliest writers of the Christian
Church.
This is then liis positive definition of a primitive par-
ticular Church: and to represent all fairly, let us hear
his instances or authorities for it from the venerable fa-
thers themselves. He begins with Irenmis; for thus
(sa)^s he) that is, in the sense which I have given you of
a primitive Church, Irenccus mentions that Church which
is in any place (ca qucc est in quoque loco Ecclcsia, or ra-
ther, inquoquo loco, as I find it in Iren. I. 2 c. .56.) —
Now this, I must confess, is a very dark authority to mc,
to prove what kind of Church that holy fattier meant
by it: if there be any consequence in it, to the purpose
it is here brought for, it must needs lie in thtise two plain
words (quoquo loco) in any place and from them, as
far as I am able to imagine, it can no otherwise be infer-
red, than one of these two ways; either first, That there
was no other particular Church at that time to be in any
place whatsoever, but just such an one as this learned
author here quotes this place to prove for him, which
would be such a singular fallacy in reasoning (if he should
apply it in that sense) as I cannot suppose our ingenious
Enquirer can be guilty of: or else, secondly, it must be,
that the word;p/ace has such a scanty notion necessarily
tied to it, that it would have been no sense in that learned
father to have meant a larger circuit by it, than that of
an ordinary meeting-house in our modern phrase: For,
if ;3&ce. be such an affection of bodies, as conforms itself
to every dimension of the thing that is applied to it, (as I
think both naturalists and loiricians v.ill warrant us to
THE PKIMI'^'IVE CHURCH, &C. 5
say,) then to be said to be in any jilace, unless the par-
ticular measure of that place were expressed too, adds
nothing in the least to prove of what extent that thing
is. So that Irenaus^s Church in any place, was such a
sort of Church, to be sure, as they then understood a
Christian Church to be; but whether parochial, diocesan,
provincial, or any other kind whatsoever, as to the ex-
tent or circuit of it, is not one jot the clearer to me, by his
calling it a Church many place, \.\\ong\\ our more dis-
cerning Enquirer (it seems) saw his own scheme sd visi-
bly lie in it.
His second instance of such a primitive Church, as he
has defined for us, is taken from an expression o( Diony-
skis Alexcindrinus, when he was banished to Cephro in
Lybia. I will give it in his own translation,* "There
came so many christians to him (says he) that even
there he had a Church." Here was a Christian Church,
it seems, and that in a straight place of banishment too;
though had it been translated a Christian Assemhjy only,
I am sure no wrong had been done to the original word;
but I shall not insist on that. It is concluded, (by apply-
ing it in this place) that it needs must be such a Church
as could meet together for religious worship in one place
only, and no otherwise. I confess, it may be so; and
that will prove but little, that this ancient father had no
other notion of a particular Christian Church, than such
an one as this; or, even that lie meant it so, in this very
quotation itself; for, by looking a little farther on in this
continued relation of his, I think it will evidently appear,
that he makes his own particular Church a quite differ-
ent thing from it. This I shall consider by and by; only
*Dionys. Alex, apgd Euseb. 7 c.ll p, 259. IIoXX?/ (!-vvcyii'ii'"xn
AN ORIGINAL DRAUGHT OF
let me first leave one short remark or two upon this lit-
tle Church at Cephro.
Dionysius himself calls it (in our author's own quota-
tion ) i-oXX« 'EKKytiaia that is, in true English, I think,
a pretty numerous Church at least; Valesius, in his trans-
lation, calls it, magna muMludo FideUum, a great multi-
tude of believers. Dionysius farther says, it consisted
of a threefold concourse of Christians; 1st, of all the
brethren that came from Alexandria to him; 2d, of oth-
ers that came out of Egypt thither; and 3d,jwhich I think is
worth considering, he tells us, that before he left the
place, ^« "JX'Vot Tiii' to-vav, not a iew of the heathens left their
Idols, and came over to his Church. Not a few, indeed,
we have reason to believe, since the humble Confessor
himself ventures to speak, as the holy Apostle did upon
the like occasion, that God had opened a door to him
there to propagate the Gospel amongst them, and he
thought he had sent him thither for that very purpose to
fionvert them. All this amounts not, I own. to an un-
questionable certainty of more than a single congrega-
tion at Cephro, and I have no occasion to desire it should;
but I think it bids so fair for it, that it looks like little
choice of authorities in the case, when we search for
such an one as this, to prove that a particular Church in
that age consisted of no more.
But the truth is, (and I desire it may be noted all along
in this discourse) that the point in question does not he
here; whether there was a church in that place, or, in-
deed in any other, that de facto had but one congrega-
tion to denominate it so; for who doubts but at the first
conversion of the Heathen World, the nunaber of believ-
ers in some particular places, might not for some time
amount to more than that; and records of many particu.
THD PRIMITIVE CHUECH, &C. 7
lar churches afterwards might be wanting (as our learn-
ed Enquirer argues upon a like occasion in the 148th
page of this treatise) to set forth the entire state and con-
dition of such primitive churches to us? But the true
question is, whether if more Congregations tiian one, had
been actually gathered or converted in any place what-
soever, and exercised their offices of Divine worship in
distinct and separate places from one another, so that
their first, proper, and chief Pastor could not be able
personally to attend the service of them all; whether the
property, I say, must in such case be altered, and they
could no longer bo one church, or be subject to one and
the same supreme ecclesiastical Governor, (call him what
we please) but must of necessity be formed then into
more particular independent churches, and a supremo
Pastor, unaccountable to the other, (or to any else) must
have presided over each of them, and denominated thera
as many particular churches, as there were single as-
seinblies that nfiet together to celebrate the ordinances of
the Christian Church. This, I humbly conceive,' our
learned Enquirer should have proved from this, or any
other authorities he produces hereafter in defence of his
own opinion, if he meant effectually to support his fun-
damental scheme by them. And since it no where does
appear from one end of his elaborate enquiry to the oth-
er, that he has done so, I must needs say this is such a
fundamental defect, as renders the whole performance of
very little use to that pious design he professes in it, of
reconciling differences about the constitution of the prim,
itive Church.
But it is time I make my promise good, and shew that
Z)ion?/««5 himself meant no such church, even in this
very narrative of his, as he is here quoted for: and this
8 AJ! OEIGIXAL DRAUGHT OF
will require that a short account be first given of the
present condition that holy confessor was then in. The
fase was thus; the persecuting Governor of the prov-
ince, breathing out greater thrcatenings still against the
banished christians, ordered them all to be removed into
the inhospitable region of Marosotis, and particularly
assigned the quarters of Dwnysius himself at a place
called CoUuthio; the holy Bishop was troubled at the
thoughts of this change;' for though he knew that region
better than he did the other, yet' they talked of it as if
there were small hopes of many christian brethren, or
indeed of any sort of good men to be found there. But
son>e of the faithful dbout me, says he, comforted mc in
this distress: and what were the arguments of comfort that
they offered to him? Why, they put me in mind, says
he, of this, that Qolluthio was a place nearer to the city
(of Alexandria) still, and though I had such concourse
of brethren at Cephro, says he, that I could T^'Xarvnpoy
dcKXriaialuv that is, havc a church of a very large com-
pass, even, in that remate and desolate country, yet' they,
told me I should enjoy more constantly, at CoJluthio, the
company of ihexn I loved most, and counted dearest to
me in the world; for such as those * they said, would
come and make their 'abode there, insomuch that there
would be congregations of them in sundry/ places, up and
doicn, as in so many sulmrlis remotely situai'id from the
city; and this, [say she,) I found to he very tri{e; that is,
such a concourse of christians did resort to him there,
and such distinct assemblies there were of them, during
his abode in that place. And now, if these distinct con-
* A(pl^i>vTat yap Kat avaTtavcoi'Tai Kat u; iv trpoa^wi^ wopixncpta
«ip£vo({ Kara, ^epoi saovrai avvayuiyai. Kuseb. ibd.
\
THE PRIMITIVE CHUKCK, &C. 9
gregationsof believers were under the spiritual jurisdic-
tion and government of Dionysius alone> and were pecu-
liarly/his church and his people, as the only bishop or
supreme ecclesiastical pastor over them, by whose order
and direction alone ministerial offices could be perform-
ed to each of them, (as the historian's account of that
place and time does evidently prove him to be) and none
butf Presbyterss and Deacons, (as they are subordinate-
jy now taken) are mentioned in the whole narration be-
sides, some accompanying him in his trouble.?, some
wandering to and fro in banishment, and some particu-
larly named with marks of honor, for attending their
charge and ministry in the c'ty, in the heat of all the
persecution; besides what Dionysius might himself or-
dain, if the necessity of his church required it; then I
think it needs no farther proof, that this holy confessor,
and father of the church, could have no such notion of
a particular church in his time, as our learned author's
quotation (out of this very narrative of his) has imputed
to him.
And yet there is one remarkable passage more in the
sufferings of this holy confessor, that makes it much
clearer still, if need should be. Take it in his own ac-
count of himself, as Eusehius has transcribed it from
him, in the same chapter with all that we have heard
already. Germanus, an invidious Christian Bishop, had,
it seems, reproached Dionysius, as if he had fled and de-
serted his church of Alexandria, without holding any
religious assemblies before he went off; which was in»
deed the pious custom of the churches then, as often as
t ^HKoXadriffOvrat St jiot cruinrptaSuTipos Ttjia Mo^t/ioj koi Siaxoroi (ptzv^o; Kai
t^vstSios Kai Xaifirfituv. — Euseb. ib,
8
10 AW OBIGINAL DRAUGHT OF
any persecution was visibly nigh at hand; to the end that
Catechumens might be baptized, the eucharist adminis-
tered to the faithful, and solemn exhortations to coAstan-
cy and perseverance left with them all, to prepare and
fortify them against the trials which were immediately
coming upon them. Now, how does the holy Bishop an-
swer this charge? He first shews tiiat his early appre-
hension and sudden condemnation left no time or means
for him to perform any one of those ministerial offices
by himself in person: But then immediately subjoins, and
says, that * by God's assistance he was not wanting in a
visible assembly neither; but with all diligence, says he,
I ordered those in the city to assemble, as if I had been
personally present with them, being absent indeed in the
body, as it is said, but present in the spirit with them. —
Using the Apostle's phrase, who so governed and presi-
ded over churches at a distance. Here is a solemn as-
sembly then of the christians in Alexandria, called to-
x^ether at the command of their absent Bishop: And I
presume none will think they met on this occasion, with-
out celebrating some ordinances at least of religious wor-
ship. Nay, I cannot but say, that unless most or all of
those holy offices were performed there, which I just now
mentioned as customary and necessary to be done in such
a juncture of time as this was, the holy confessor had
but slightly answered the charge and accusation it was
his business there to clear. But least of all could he have
comforted himself, that by God's assistance he had caused
such a considerable part of his cure to assemble there, if
rrsU^o^^pl>v res (tev ui T7] voXu avvtxpoTuv u>i cvviixv' avuv fttv t<j mifa'Jt, «f
i.ro» us iiTuv [or, ij r»»nj>, as some copies have ii,] irofw* it «« nnfiajt.
Ku£»b.ib. p 211.
THE FKIMITIVB CUURCE, &C. 11
the offices which should minister all the spiritual help
they then assembled for, were not dispensed to them too.
To apply this, therefore, to the case in hand —
Wiiat manner of church was this of Alexandria at this
time? The Bishop in exile had several congregations of
his flock in and about the place where his miserable ban-
ishment had confined him: The presbyters in his absence,
and by his order and authority, hold a religious assembly
in the city itself: One only Bishop all this while issues
out precepts and acts, as chief pastor and governor of
these distinct and so far distant congregations, and is by
the general language of the Catholic Church, and of the
authentic historians of that time, entitled Bishop, (with-
out partner or competiior) of the particular church of
Alexandria.
If this be consistent with the definition of such a par-
ticular church, as this primitive father was produced to
bear witness to, and that in this very narrative of his,
where all that I have here offered is recorded by his own
liand, I am afraid such enquiries into antiquity will help
but little to settle a wavering mind about the true consti-
tutionof the Church.
There is one instance more brought by our learned
author, to shew that the word church was anciently taken
in his sense; and bocause it is a short one, I s'lall not pass
it by, though it is more surprising to me than both the
others. It is from TerlulUarCs Exhortal. ad Castit. where
that father says, JJbi Ires, Ecclesia est; where three are
tojether, there we have a church: Now to stop at a com-
ma, after four single words, in any quotation, where two
words more would bring him to a full period, and explain
the author's meaning too, is a little strange to me; for
Tertullian's whole sentence is only this; Ubi ires, Ecck>
12 AN ORIGINAL DRAUGHT OF
sia est, licet laid; that is, where three are, there a church
is, though they be all but Laymen: And is it not strange
to any man, as well as mc, that such an extraordinary^
church as this, with but three Laymen in it, should be
brought to explain the primitive notion of a particular
church associating together with their pastors and minis-
ters for participation of the ordinances and institutions of
Christ? And yet to this very quotation cur ingenious En-
quirer immediately subjoins; in this sense, says he, we
must understand the Church of Borne, of Smijrna, of
Antioch, and in short, in any other such place whatso-
ever.
There is an observation in our inquisitive author's 4lh
notation of a c-hurch, particularly calculated for the use
of his own scheme, and therefore must briefly be consid-
ered: He observes * there, that he never met with the
v/ord church used in the singular number ly any of the
Fathers for a collection of many part cular churches, ex-
cept once only in f Cyprian, who mentions the church
of God in Africa and Numidia. Now there is something-
in Irenoeui. (quoted by himself too in the very next leaf)
which looks very like it; for all the Christian Churches
which were gathered from among the Gentiles, that
learned father expresses by a church, in the singular
number, the expression you have in the margin, \ as quo-
ted to my hand in the 7th page of the Enquiry, and that
iinplies a collection of churches sure beyond all excep-
tion. But the tr .th is, I am not aware in the least what
advantage this can bo to the point in question, to observe
that a particular church is ordinarily expressed in tho
singular number, since it is a natural expression for it^
*Pag. 4. +Cyp. Ep. 71. M-
:j:Ea quGc ex Geniibus est Ecclesia. Iren- 1, 4. c. 37 .
THE PHIMITIYB CHUnCH, &C. 13
and no otherwise explains the constituent parts of it, than
to say, it is a church somewhere in some place or anoth-
er, which how much it clears up the notion cf it, we have
seen before. Nor is it of better use to observe, that na-
tional or provincial churches are usually expressed in the
plural number, since it affords no evidence at all to prove
what manner of cliurches they were, that were compre-
hended under them, which is the only point in question.
I make no doubt, that our Author's suggestion in it is
this: that if a particular church had more congregations
than one in it, it would surely be expressed in the plural
number; and why? Becaus3 a single congregation and a
particular Church, he would have us take for granted,
were one and the same thing in the sense and language
of the ancients; which, though he has not proved yet,
(and I think by the little already said, he will find it hard
to do) yet this is an early preparation for it, and some-
thing like begging the question bc'oi'ehand; therefore, I
thought it not improper to take a little notice of it, es-
pecially since in matter of fact it is a more oversight of
the Enquirer; for I shall shew in-=itance3 to the contrary
in the beginning of the next chapter.
The notion of a primitive church thus cleared, as we
have seen, he proceeds in a regular and proper method,
to enquire into the constituent parts of it, and to consider
the particular offices, together with the joint and several
acts of the respective members of the church he has be-
fore defined for us.
I am willing to set out, and go along with him as far as
truth and primitive authorities, fairly represented, will
give mo leave to do. His first division of tho members
of a church is just and unexceptionable; he distinguish-,
93 them both as primitive and modern christians doj iote
3*
H
AN ORIGIXAL DRAUGHT OP
Clergy and Laity, shutting out Tertulllan' s wild conceit
now, though offered unawares before, as a notion of a
church wholly unaccountable. * His division of the
clergy afterwards into their particular orders and de-
grees, as far as names and titles go, is as ortliodox and
primitive as the other: For Bishops, Priest ; and Deacons,
(so called at least by him) are as approved ecclesiastical
officers in his singular scheme, as, in a genuine and prop-
er distinction of them, we are sure they always were in
every true Church of Christ since the Apostle's times.
But I am sorry to say here, that this close adhering to a
priinitive form of words, without retaining faithfully the
primitive and genuine signification of them, is only a more
plausible and dangerous way of setting off mistakes, and
makes men lose the truth,_ without being sensible how it
steals away. And this, I am afraid, will prove the case
of our ingenious Enquirer himsalf, and has caused his
performance to pass so insensibly with others; because
there are some shades of antiquity in the Draught, though
nearly examined, but very i'cw natural and original lines,
are to be found. And when you have seen lohat Bishops
and Priests he has settled in his. church, what offices,
acts, ;;nd powers he has assigned to the several members
of it, you will need no other light to discover this by, or
to discern the difference between things and names.
To proceed, then; he seems (airly to derive all power
and authority in the church from the true fountain of it,
our Blessed Lord himself, and his. inspired Apostles com-
missioned and empowered by him to plant and govern
churches: But t!ie manner of their conveying this povv-
er to others, either for assistance or succession to them-
selve'Sin their great charge, which is a main part of this
THE PRIMITIVE CIIURCn, &C. 15
Enquiry, I am afraid will not appear so plain. Let us
see his thoughts of it.
He begins with quoting two authorities from antiquity,
to shew the Apostles' msthocl of constituting pastors and
governors in tlie churches they yalhercd. The first is
from Clemens Romanus, (in his 1st Ep. ad Cor. p. 54.)
where that father says, the Apostles went forth preach-
ing in city and country, (as our Enquirer is pleased to
translate and place the words) but in * countries and
cities, (as it is in Clemens himself; and perhaps that
slight variation has some use in it afterwards, and there-
fore, the Greek words are omitted in his quotation) op-
pointing the firsl-f-iuits of their ministry for Bishops and
Deacons. Thus far Clemens: To which our Enquirer
adds, that the Apostles generally Uft those Bishops and
Deacons to govern those particular churches over which
they had placed them, whilst they ihemseh'.es passed for-
ward, SfC. Now, if he means that they left them always
as supreme church. governors there, I conceive the Holy
Scriptures will be clear against him; for that supremacy
of power over all the Ai)osto!ical Churches, for the great-
est part, at least, of the Apostles' lives, was reserved in
their own hands, by which St. Paul so justly imputed to-
himself f the care of all the churches; and his com-
mands, censures, and peremptory precepts, so visible in
most of his epistles to them, do evidently prove the samej
and therefore, whatsoever assistants they were to tho
Apostles by their ministry and regulation of the churches
under them, they could not be ecclesiastical officers in-
vested with a plenitude of church power: I only note this
* Kola xupaj Zv (cat iroXsi; K7]pv(TmT'.; KaOi^avov ra; aira^x'^i «7'*' *^i
EmaKo-s; Sxai SiaKovu;,&c. — Clein. Rom. Ep. 1 2JCor. p. 54.
t 2 Cor. xi. 28. «•
16 AN ORIGINAI. DRAUGHT OF
here (which must be more at large considered afterward s)
for the sake of his s-cond authority immediately quoted
from TcrluUian, to the same intent with this: For thus,
says he, TertuUiun saycth, Clemens was ordained Bishop
of Rome by St. Peter, and Polycarp Bishop of Smyrna
by St. John.
Now, see here, how the fundamental mistake insinuates
itself, as it were, at unawai'ea. Here arc two quotations
brought to prove that thj 'Apostles themselves ordained
pastors and spiritual oOicers in the several churches they
planted; and because the name of Bishop is attributed
to them in both places, therefore they are to pass for
church officers, not only equal in tlicir apostolical institu-
tion, but in the fulness of their commission, powers, and
order too. Here lies the secret spring, indeed, that gov-
ems the motions of the whole discourse; and ifit were set
right by an even and unbiassed hand, the controversy
would move in a regular and unilbrm manner oa both
sides, till the adversaries met, I verily believe, in a bles-
sed harmony and consant with one another. For if these
Apostolical church otiiccrs, expressed only by a common
name wilh one another; were but understood to be of a
different order and degree by tlic very tenor of their first
commission, as to the extent of powers, prerogatives, and
jurisdiction, conveyed and assigned to each of them, (as
I think the Epistles to Timothy and Titus alone would
gatisfy a sober christian, that such a difference there re-
ally was) the most entangled knot of the dispute would
then be untied, and probably whole churches and nations
of divided christians now, would, to the unspeakable joy
of all good men, go hand in hand to tlic house of God
together, upon the settling of that single point alone.
* What unexceptionable authoriticg there are in the ve-
THE PRIMITIVE CHURCH, &C. 17
nerable records of antiquity for it, besides the holy Scrip-
tures themselves, and the uninterrupted harmony of the
Catholic church in it, before the modern innovation at
Geneva, against it, I shall have occasion enough to ob-
serve in the sequel of this discourse; and I shall only
shew here, what considerable reasons our ingenious En-
quirer has given in this very treatise of his to persuade
himself, and all other sons of peace, like him, to consent
to this distinction.
The first reason I observe from him is this; that for
want of thus acknowledging this difference of order and
prerogative in the church officers ordained by the Apos-
tles' hands, he has brought a perplexing difficulty upon
himself, and set the holy Scriptures and primitive fathers
of the church at a seeming variance, at least, and well-
nigh palpable contradiction with one another: For thus
he tells us, in the very next paragraph after the two quo-
tations above-mentioned; f lohctker, says he, in the apoS.
tolical and ■primiUvc chijs there were rnore Bishops than
one in a church, at first iighl seems difflcull to resolve^
that the Holy Scriptures, and Clemens Romanus mention
many in one church, says he, is certain; and, on the
other hand, it is as certain, that Ignatius, Tertullian, Cy-
prian, and the following fathers, ojfirm, that there was
and ought to be but one: These contradictions and seem-
ing difficulties, as he calls them, he lakes the pains of
writing his elaborate Enquiry in hopes to reconcile. — -
Surely, he had some extraordinary inclination to solve
them in a a peculiar and different way from others; for,
. The second reason I observe from him for reconcilinff
o
all at once, is, because he shews us a more plain, natu-
ral, and truly primitive way than that, in one single paSs
t See Enquiry, &:c. p. 1 1. } 5.
18 AN ORIGINAL DRAtrGHT OP
sage of his book bt-rore us. You may find it in his 4th
chap. p. G5. of this Enquiry; where his assertion is, that
the first who expressed these church officers ly the dis-
tinct terms of Bishops and Presbyters, wis Ignatius, who
lived in the beginning of the second century. And from
hence I crave leave to observe these three things:
1st, Tliat as often as we meet with the word Bishop or
Presbyter in the Holy Scriptures, we cannot, by the term
itself, determine which of the two, according to the more
distinct language of the ages immediately following, we
must necessarily understand by it; unless the context, or
some peculiar circumstance besidss, doss more clearly
explain it to us. And,
2dly, That tho* same latitude of signification must for
the same reason bo allowed to Clemens Romanus's Bish-
ops and Presbyters too, because that holy Bishop * suf-
fered martyrdom before Ignatius's Epistles were written;
wherein the different and determinate sense of those
words, as our learned Enquirer affirms, were first estab-
lished in the church. And therefore,
3dly, It is but doing juslice to Tertullian in his quo-
tation, and allowing him and all the fathers after him to
mean by their Bishops such as the whole church did then
understand, when t':e pre-eniinence of that name above
the name of Presbyters, was fuily settled; and to inter-
pret St. Clemens's Bishops by that warrantable latitude
of signification which is acknowledged -to have been in
general u^e in his time, and consequently no violence or
injustice is done to his quotations, if we take thorn to be
meant of such Bishops, as were afterwards determinately
*• Cicm. Rom. ninrijrcd, A. D, 100. St, Ignntiusspnt to Rome,
and in his way wiitiiighis Eijisilea, A, D. 107. See D/. Care's ChroD^
of the lines fust ccnluiles.
THE PBIMITIVE CHURCH, &C. 19
named and allowed to be no others than common Pres-
byters, insubordinationto a higher church officer, (as to
be sure they were at their first ordination in the Apostles'
tirpes,) and then the great perplexity and doubtful contra-
diction of the Holy Scriptures and venerable fathers,
about one or more Bishops in one and the same church
at a time, does naturally, and in perfect analogy to the
sense and language of the primitive church, resolve and
reconcile itself. For, that many such Bishops, indiffer-
ently called Presbyters in the Holy Scriptures and first
age of the church, were placed by the Apostles in par-
ticular churches, is agreed, I think, by all: But that more
Presbyters than one of that determinate order or degree,
which were peculiarly called Bishop? afterwards, such as
Clemens placed by St. Peter at Rome, or St. Polycarp
by St. John at Smyrna, were ever ordained or settled by
an Apostle in any particular church of theirs, I think I
may freely say, is no where to be read in all primitive
antiquity; and our author's own quotation from Tertul-
lian here is one very pregnant instance of the thing.
Thus have I shewn what a peaceable and authentic
way (agreeable to the sense and writings of the early
ages our Enquirer appeals to) he himself has pointed out
for us to compromise that difference; and his laboring to
do it in a more intricate and unprecedented way, I am
afraid, will never attain his pious ends of peace and unity
so well.
However, in the very next breath, he fixes upon this
for a sure truth, that there was but one supreme Bishop
in a place. This seems a very orthodox and primitive
assertion: But why such singular difference, m the ex-
pression itself, from the common language of the holy
fathers within his own three centuries? They speak often
20 AN ORIGINAL DRAUGHT OP
enough of but one Bishop in a church; but of one su-
preme Bishop in a church, I do not. remember I have ever
read in their writings. Nay, his own quotations in this
very place, as you may see thorn m the * margin here,
bear witness for me, that the venerable St. Cyprian and
Cornelius did not express themselves so: And besides,
the former of those in the name of eighty seven African
Bishops, then in cruncil with him, declared, that f none
of them were Bishops over Bishops. What are we to
understand then b)' this supreme Bishop, who is to be but
Bishop of a single church loo? The answer is plain: —
The common language of the primitive fathers would not
do here; it would not suit with the following scheme of
this Enquiry. For when tiiose fathers named a Bishop
of a church, they needed no epithet of a superlative de-
gree to distinguish him from any other ecclesiastical offi-
cer within the cliurch, but concluded the original order
he was of, did that of course for them. But our learned
author, who discerns what primitive antiquity never saw,
viz. that every Presbyter who ministered in any church,
had received episcopal authority by apostolical institution
or succession, as properly and truly as any Bishop in the
Catholic church whatsoever, (which he positively affirms
to be so, p. 70. of this Enquiry) stood in need of such a
distinguishing epithet or his single Bishop indeed; and as
his phrase appears to be thus plainly singular and new,
fio we may well expect, that the notion itself, upon which
Unusin ecclcsia ad ic-inpus sacerdos. Cyp . Ep. 55. } G. [orEp.
59. p. 129. Edit. Oxon.]
Ooic tjxts'a.'lo ivc ETtiKo'irov Suv iv KaOo)^tKTi iKKXrjaia. — Ad Fabium
Antioch . apud Euscb. I. 6, i\ 43.
t Neque eniin quii-quam nosiniin Episcopum se Episcoponim coo-
stiluit, Concil. Carthag. in niiesat. apud Cypr. p. 223. Edit. Oiou.
THE PRIMITIVE CHCECH, &C. 21
it is grounded, (which I shall not here prevent myself
from considering in its place) will appear to be so too.
In the mean time, that orthodox observation he makes
immediately after this, seems somewhat extraordinary, if
it were but only for the timing it. He had just said,
there was but one supreme Bishop in a church, though,
as I shewed just now, there might be many more Bishops
there of apostolical institution by their order (in his sense
of them) as well as that one; and yet forthwith he ob-
serves to us, that ly the ^.taSoxai. or succession of Bishops,
ordained by the Apostles, the orthodox were wont to prove
the succession of their faith, and the novelty of here-
tics; and quotes two warrantable authorities from Irenseus
and Tertullian, here noted in the * margin, for it.
Here was an early occasion given indeed for his sin-
gular distinction (if he could have Marranted it) of a su-
preme bishop amongst many other apostolical bishops
in the same church together. For without that, this
great Catholic test to try the true faith by, would have
proved no ies< at all: for if more bishops than one, of
equal original order and apostolical institution too, were
♦ Edant originem Ecclesiarum suarutn, cvolvant ordineni Epirco-
poruin suorum, ita per siiccessiones ab iuitio decurrentem, ut primus
llle Episcopus aliquem ex Apostolis vel Apuslolicis viris, qui tamen
cum Apostolis perseveraveiit, habuerit auiorem et antecessorem :
hoc enim modo Ecclesise Apcstolicae census suos deferiint ; sicut Smyr-
iiffiorum Ecclesia habens Polycarpuin ab Johatiiie conlocatum refert
sicut Romanorum Clementem a Petro ortlinatum; proinde utique cee-
terse exhibent, quos ab Apostoli-s in Episcopatum constitutos, Apos
tolici seniinis traduces habeant. De Proescript. advers. HEeret. p. 78.
[or p. 243. Edit. Rigalt. Lutet. 1641.]
Ad earn traditionem quae est ab Apostolis, quse per successionM
Presbyterorum, [or successiones Episcoporum, as it is iu the next chap. I
la Ecclesiit custodpro iiur,vocainus eos. Iron. Lib. 3. c. 2.
3
22 AN ORIGINAL DRAUGHT OP
ordinarily in the same particular, church together, (as
our learned author docs affirm) then to prove tiie ortho-
doxy of a church's faith, by the succession of one partic-
ular apostolical bishop in a church, had no consequence in
it at all; because some other of those apostolically or-
dained bishops might possibly be at the head of an heret-
ical congregation too, and then the original order and
succession of these might have been as warrantable an
argument for them, as the like could be for the other; and
by that means, heresy and the true faith would have
stood upon an equal bottom with one anolher: This sure-
ly must have been the case, according to our learned au-
thor's modern scheme, unless this cautious epithet of su-
preme had been expressly annexed to that particular bish-
op, upon whom this rule of orthodox succession did de-
pend. And how Teriullian and Irenseus could so indefin-
itely appeal to such an episcopal succession as this, and
fix no mark of distinction at all upon the bishops they
peculiarly meant, is not otherwise to he accounted for,
but that no such distinction of supreme and subordinate
or assisting bishops was ever known in their time; and
so the test in general terms was evident and plain enough
to all the christian world then.
This chapter closes with one remark more, which
seems of so indifferent a nature, that one would be apt to
pass it over; but because, like all the rest before, it i3
calculated for some greater uses which will be made of it
afterwards, it must not be overlooked. The remark is
only this, p. 14: The titles (says he) of this supreme
ehurch-ojficer are most of them reckoned up in one pladt
by Cyprian, whic^i, are * Bishop, Pastor, President, Gov-
•Episcopuj, Prsepositus, Pastor, Gubernator, Aiuistes, Sacerdoi.
Cyp. Ep. 69. »5, [OrEp. 66, p. 167. Edit. Oxon.]
THE PKIMITIVE CHURCH, ' &.C. 23
ernor, Superintendent, (So he translates Aniistes,) and
Priest; and fa'i/ier, (says he,) this is lie which in the Rev-
elations is called the Angel of his Church, as Origen thinks,
which appellations denote both his authority and office^
his power S^ duty, ^"c. Now would not any common
reader be apt to think, that these are the appro-
priated titles of his supreme church officer? and that
whenever he met with them in St. Cyprian's writings, or
any other of such primitive antiquity as his, he must al-
ways understand that supreme church officer by them?
else why so carefully noted here ? But no such thing, it
is quite the contrary; for in his 4th chapter, from p. 64
top. 68, he labors with inuch reading and great zeal to
prove, that most of all these supreme titles were equally
given, and did of riglit belong, to any Presbyter whatso-
ever in the christian church. And what is the meaning,
would one think, of this extraordinary way of arguing?
why the case is plain. All the presbyters in any church
whatsoever are in that place to be owned for primitive
bishops, without any farther authority or ordination for it
than they had before; and amongst other great reasons
for that extraordinary assertion, this is to be a considera-
ble one, that the same name is very familiarly used by
the ancients to express them both by: so that having first
possessed his reader here, that these fore-mentioned titles
are peculiarly bishops' titles, and then shewing him
there, that many of them are often attributed to presbyt-
ers, the inference will go smoothly down, that they are
unquestionable bishops too; and I will only add, that by
this argument they must every one of them be supreme
bishops also. For his chief or supreme bishop was first
set apart by him to preside over the whole church he
had assigned for him, before he attributed these several
24 AN ORIGINAL DRAUGHT OP
titles to him; and then if they are common to others af-
terwards, tliose others musi be chief too. so far as those
titles can make them bishops at all. And this is more, I
think, than our Enquirer's own scheme can allow them
to be; and consequently, this remark will not conclude
the thing for wliich it was designed.
By what has been said, I hope it may appear with
what caution this first chapter of the learned enquiry
should be read: if I have been thought long in it, it is
because I found it true, that the whole discourse would
very much depend upon it. A right notion of a primitive
church is the very ground-work that all is to be built up-
on; this was undertaken to be settled here; how well it
is performed, I leave now to others to determine.
CHAP. II.
The great point to be cleared in the 2d chapter is this:
That as there was hut one Bishop in a church says lie,
so there was but one church to a Bishop. This is prim-
itive language indeed, and would be primitive truth too,
if the singular notion of a particular church before, had
not turned a Catholic maxim into an equivocal preposi-
tion; for by his biskop^s church we know he means a
single congregation. And from one obaervation of his,
which he here remarks to us, he would have us assured,
that the primitive fathers meant so too. His observation
is this: That the ancient diocesses ai'c never said to con-
tain churches in the plural, but only a church in the sin-
gular; now what they contained in them (whether one
or more of such churches as his) his* quotations say
''See his Quotations in p. 15 ol the Enquiiy.
THE PRIMITIVE CHUKCH, &.C. 25
nothing of; but they shew indeed, that a bishop's church
was usually expressed and named then in the singular
number; and I will only add this observation to it, That
they were just so expressed and named too in after ages
of the church, as well as in the first and earliest of them
all. In the 4th century, under Constantino the great, it is
notorious how the churches multiplied in the number of
their people and their oratories too, yet the celebrated
diocfese of Antioch is called no more than* the single
church of Antioch still; for so that emperor -himself
styles it in his letter to Eusebius, where he applauds his
humility for not exchanging his lesser diocese of Csesai^ea
for it. Eusebiusf calls the mother-diocese of Jerusalem
no otherwise than so, in the same century, and about the
same time. In later ages you will fmd the language of
the church holds the same still; for the council of Car-
thage under Theodosius and Honorius, in the 5th centu-
ry calls theextensive diocese of St. Augustin,:}: the church
of Hippo only, in the singular number. And (to come
nearer home, and be short in so clear a point as this is,
which I have spoken to in the former chapter) the ven-
erable§ Bede in his church-history of our native coun.
try, ordinarily calls both larger or lesser dlocesses in the
land, (whether of Canterbury, York, Rochester, or the
like) by this primitive name of the single church of each
of those places; and that there were more than barely
one congregation of believers in each or any of these fore-
^Ttjs Ka]aTt]v Av'Jiox^'av KKK^ritTtag. Useb.in vit. Constant,!. 3. c. l^.
+ T(i> Tij; EicKXriaias Tns iv lipo(7o\vi.(oii ETttrfcoffui. Ibid. cap. 2D,
t Avya^ivo; KinaKO-os rng E.KK\r](Ttas l-mroivrji-
{Dorovetneiisis Ecclesia; Aniistes. Bede'sEccl. Hi.«t, 1.2. c. 1?.
Tobias Hroffensis Ecclesis pra;sul, Wilfridus in Eboracensi Ecclesia.
Ibid. 1. 5. c. 24.
3*
26 AN ORIGINAL DRAUGHT OF
mentioned churches, I believe will not be made a ques-
tion; and therefore what argument can be grounded on
this remarkable observation, I confess I do not see. Yet
after all, the observation is not just or true; for* Euse-
bius names the church of Alexandria, Gaza, Emesa, &c.
in tlie plural number, and their bishop in the singular. —
[See the quotations in the margin.]
A mora popular one, but of no more force or evidence
in it, is that which follows; drawn from the sound Eflone,
and not the sense, of a single word, f The ancients
(says he) frequcntlij denonmiaied their bisho})''s cure by the
Greek word napoi*.;'a. The modern English use that
word now to express a parish, by approaching very near
in sound indeed to one another. And hence he concludes
it very probable, at least, that a bishop's cure then, and
an English parish now, were both the same thing; nay
he positively:]: affirms, that our present sense of the word
is the very same that the ancient christians took it in;
and lays a great stress upon the genuine signification of
the word itself for it.
Now, betore I give any account of the use or meaning
of this primitive word napi/c/a for a christian church, I
hope I need not say, that whatever gave occasion for the
use of it, it could have no respect to any language then
or now in use amongst us of this nation; it would be too
absurd so much as to imagine such a thing; and there-
fore to suggest the modern affinity of the words, by way
of argument in the case, is directly to amuse only, where
we undertake to instruct.
•OfAlexand. seu Eiiseb. 1.5. c. 9. Of E.nesa and Gaza. See-
Euscb. 1. 8 c 13
+ See Eiiq. p. 15. X lb. p, IG, 17.
THE PRIMITIVE CHUKCH, &C. 27
The truest method I know, to learn the idiom or pro-
priety of a primitive ecclesiastical word, is by one or all
of these three ways. Either,
1st, By the sense it bears in the Holy Scriptures, if we
find it there. Or,
2d, By the continued use of it in the christian church
for some time afterwards. Or,
3d, By the common signification of it in the original
language from whence it is taken. And by these three
tests I shall try at present what the word UapoiKia ancient-
ly might mean.
In Holy Scripture I find it used by St. Luke, to denote
a temporary residence of a stranger in a place remote
from home. For in the question of Cleopas to our blessed
Lord after his resurrection,* Art thou only a stranger in
Jerusalem, <Sfc. The original words are ^" fi^vos -apoiKtu
'UpsaaXiii^L; which evidently includes this Uapoma in it, as the
immediate theme from whence it comes, and should it
be rendered with any analogy to the member of a parish,
or such-like society in the city, the holy penman's sense
would be very singular and unintelligible indeed. —
Again, St. Paul uses it in the very same sense and
signification afterwards; (Ephes. ii. 19.) Yoic are no lon-
ger strangers and foreigners, says he, calling his foreign-
ers there by the name of nrfpoixoi, which if we should take
it in our learned Enquirer's sense, must be rendered very
near neiglibors^ (at least) or fellow members of one and
the same society together; which I think directly inverts
the meaning of the holy Apostle; and other such-like
instances there are.
So that the Holy Scriptures, you see, suggested a very
*Luke xxiv. 18,
28 AN ORIGINAL DRAUGHT OF
different notion of the word iiafioiKla to the primitive chris-
tians, and such an one as should sufficiently warrant,
and, one would think, give fair occasion to those heaven-
ly-minded saints to denominate their first societies and
churches from it; since they ordinarily looked upon
themselves as mere sojourners and foreigners in the
world, and were no otherwise accounted by the heathen
round about them. But,
Secondly, We often meet with the word TiapaiKia both
in the Greek and Latin writers for several ages after-
wards, denoting the same thing with a diocese of many
parishes and congregations in it; which farther proves
that the ecclesiastical sense of the word had not so nar-
row a notion in it, till particular places determinately
made it so.
In the code of the African church, published both in
Greek and Latin by Justellus, we meet with Dioecesis
in one language, rendered by napoiKla in the other. Thus
it is in the title of the* 5()th Canon, and again, and again
in the body of the Canon itself. So St. Jerome, trans-
lating an epistle of St.f Epiphanius to John, bishop of
Jerusalem, expresses both their large diocesses (as they
surely were then) by the word parochia only. St.if Au-
gustin, in his epistle to Pope Caclcstin, tells him, that the
town of Fussala was forty miles distant from Hippo, yet
•Vide Christ. Justell . Can. Ecclcsias Africans, in Can. 56. E lit.
Pari?. 1614.
fVide Epiplian. Ep. ad Johan. Hicrosol. inter opera Hieron. Vol.
2. Torn..?. Fol. 71. E.lii. Erasirii Basil. Itcniin EpipIianiiToin.
2. page 312. Edit. Pctav. Colon. 1682.
JVide August, opera a Thcolog. T.ovan. Edit. Colon. Agrip. 1616.
Tom. 2. p. 325. Ep. 261. Fussala simnl contgua sibi regione ad
Parojciam Hipponcnsis Ecclcsi^ pertiiichat. Et infra, ab Hippone
laillibut quadr.iginta sejungitur.
THE PRIMITIVE CHURCH, &.C. 29
both the place itself and the country round about it, did
before his time belong to the parccckla of his church of
Hippo. And to come home to ourselves, the venerable*
Bede calls the diocese of Wiachester by the same name,
even when the whole province of the South Saxons did
belong to it. And then whether the word diocese (so
customarily used for secular districts and provinces in
the empire,) were immediately adopted into the church
or no, I think it argues little; since when it was received,
church-writers themselves made no scruple to use both
dmcesis and paroc/j/a oftentimes as terms synonymous in
sundry ages and nations where diocesan districts were
established^ whicli. makes it plain enough that it was not
with reference to cii'cuit or extent of churches, that they
used either, till later settlements gave more appropriated '
senses to them, as in sundry other ecclesiastical terms
it isobvious enough to be observed and seen. But then,
Thirdly, The very signification of the word napoi/cia
our learned author will assure us, does make all clear :
For it signifies (says hef) a dwelling one by another, as^
neighbors do, or an habitation in one and the same place.
But here I must take leave to say, and I hope shall prove it
too, that it is taken in a very different sense by writers of
unquestionable authority, and by glossaries and crit-
ics in the Greek language is sufficiently warranted ta
be so.
The inquisitive Siiicer'^ in his first observation on tho
•^Provincia Australium Saxonum ad civitatis Ventano) paiochiam
perlinebat. Bede Eccl. Hist. 1. 5. c. 19.
+ Ibi 1. p. IG.
^ Suicpr ill vocib. riupotKioi Sz TlapoiKia, TlapoiKiu) significat Advena
peregrinus sum, & opponitur tu) koIoikhv, quod, juxta veteres Glossas,
Habito, incolo.
30 AN ORIGINAL DRAUGHT OF
word UapotKio), renders it by the Latin, [Advena, or Pere
grinus sum] that is, (as the inspired penmen, I shewed you
before, always use it in the Holy Scriptures) lam a stran-
ger or foreigner in any place. But this is not all; he adds
immediately, that this word is put in direct opposition
to ca7o«t£iv, which, according to ancient glosses, says he,
signifies to dwell, or have an halitalion in amj place: And
is this any thing more or less, than downright opposition
to our learned Enquirer's peremptory interpretation of
it? And what this judicious glossary does thus affirm,
he makes good by the unexceptionable authorities of*
Philo JudtEUSjf St. Basil the Great,:}: Theodoret, and oth-
ers whose particular quotations you have here noted m
the margin, which make it clearer still.
I am sensible, it may be alleged, that the Greek prep-
osition, [Trapa] when joined iu composition with another
word, as it is here, does often signify the same as [juxla]
with the Latins, that is, nigh, or near to any place. And
this I take to be the sole motive indeed, that induced our
learned author to make this positive construction of the
word. But let§ Devarius (that accurate critic in the
particles of the Greek tongue) be heard in this case; and
he will teach us, that we cannot, with any authority, at-
tribute such a determinate sense to it: For his note upon
it is this, »J napa (says he) non solum '■» syyyj sed etiam -^^ ^'^P<^
i ti<^ significat; that is, the preposition -apu does not only
* Philo Judaes de Sacrif. Abel & Cain, O to,j fy/roxXio/s fwois
tiravixuv irapoiKli aofia, a KoJoiKU.
t Basil, ni. ill Ps . 14 1. 1. p 149. H napoiKia i^t Stayayyv KpoiKaipos.
X Theodoret. in Ps. 119, p 911. UapotKiav koXh tvv iv n, a\\o^pla
itayuiyrjv.
{Vide Matlh. Devarii, lib. de Giaec ^nig. particul. Edit, du
Card. A.D. 1657. page 20G.
THE PBIMITIVE CHUBCH, &C. 31
signify nigh, or near to, but also beyond, or from abroad,
and without, according to tlio different phrase or authors
we may rneet it in; which sufficiently justifies the above-
mentioned ancient writer's using it (even in this very
word before us) in direct opposition to that of dwelling
nigh one another in one and the same place.
But too much of this; for I ever took criticism to be a
slender way of arguing in so great a subject as this is;
only I found no help for it here, the determination was
so positive in the case, and such smooth insinuations ad-
vanced upon the plausibility of a single word.
To pass then from words to things; that if the bare
name does not satisfj^, we may, at least, by some following
observations of matter of fact, consent to his main asser-
tion. That a* lishop^s diocess and a modern parish were
the same, as in name, so in thing: That is, let scripture,
fathers, and history, say what they will of the numerous
conversions wrought by the blessed apostles themselves,
by their inspired fellow-laborers and successors in the
ministry of the Gospel, either in Jerusalem, Judea, or
throughout the heathen world; yet the utmost result of
all their labors amounted to no more, for 300 years to-
gether, than just to such a competent society of believers,
as could be enclosed within the walls of a single oratory,
in any of the largest cities upon earth, (including the ad-
jacent territories too.)
I wish our learned author had begun his proof of this,
where the church itself began, and had thought Jerusalem
(the mother-church of all) as worthy of his notice as
any of the rest, and scripture evidence as fit to be consid-
ered, as other authorities he is pleased to use. But h»
•Enq. p. 17.
32 AN ORIGIXAL DRAUGHT OV
has cautiously declined both one and the other : For in
his three first chapters, wherein the whole parochial
scheme is finished, we find but* one slight reference to
Holy Writ, and that of no importance to the case, nor
any text so much as named at all; and amongst all the
particular churches he chose to treat of, (which are pret-
ty many) that of Jerusalem (which the whole College of
apostles jointly sounded, as it were a model for the rest)
is not so much as named. Was this for want of matter,
can we think, suitable to the subject of his enquiry there!
or rather, that the stream of evidence ran too strong a-
gainst his whole hypothesis in them both? Is it so obvi-
ous to common sense, as not to deserve a little notice, and
plainer explication of it, in liis way, how the many thou-
sands from time to time converted in Jerusalem alone,
and the daily increase of them, (as it is specified in the
texts here noted in the margin)| should commodiously,
or indeed possibly worship God in one and the same
place together, since they neither had the capacious tern-
pie, (to be sure) or any otiier place, that should be too
much taken notice of, to hold such a numerous, and in-
deed unconceivable assembly in? And yet St. JameSjJ
• Chap. 1, page 11 .
t Acts i. 15. The number of the names together were about 12(L
Aettii. 41. There were added to iliem about oOOO souls. Vcr. 47,
the Lord added daily to the church such as shoulci be saved Acts iv. 4.
(Peterand John preaching afterwards upon he.Tliig of ihecripple) Ma-
ny of them which heard, believed ; and the number of men was about
5000 Acts. V. 14. believers were tlie more added to tlie Lord both
of men and women. Acts vi. 7. still the word of God increased, and
the number of disciples multiplied in Jerusalem greatly; and a great
eompanyof the priests were obedient to tiie faith.
^ Qtttfut aiiXfi ftaaai Hvpiaiis iiatv Uiaiuiv Twt vivi^tinjm. Act»
xxi.aO.
THE PRIMITIVE CHURCH, &C. 33
(the bishop of this church himself) in a few years after,
calls those thousands of converted Jews by the multipli-
ed number of myriads of them, Acts xxi. 20.
The inspired penmen, who relate all this, had little rea-
son to record in sacred writ, or to amuse posterity witli
the number, method, or nature of the churches, oratories,
or meeting-hoiises, (call them what we please) wherein
those multitudes of blessed converts held .assemblies for
the offices and mysteries of their new religion, (tho^ their
breaking bread from house to house, the churches men-
tioned in private and particular houses, there are no im-
perfect intimations of it, whatever other interpretations
may be- forced upon them.) But, be that as it vi^illjthe
matter of fact which they tell us, commands our faith ;
and if common sense and reason can contract such num-
bers into a single congregation, all their other writings,
I am afraid, will feel the. dangerous effectof such an ex-
traordinary sort of commenting upon them.
TertiiUian says more than all this still, and that of
everyplace in general too : * The numbers of Chris-
tians, in his early age, were well nigh the greater part
of every city ; for so he frankly tells the persecuting
Scapula, who was not to be jested with. And a^ain, to
all the Roman Magistrates, in his apology, he glories in
the multitudes of his profession, thus: f We are of yes-
*Taiita hominum mvliitudo, pars pcene major cirjusq; civitatis
Tertiil. adScap.c. 2. p. 86.
t Hesteini sumus, et vestra omnia impleviinus; urbes, nisulas, cas-
teila, municipia, conciliabula, castra ipsa, tribus, decurias, jialatium
senatum, forum ; sola vobis reliquimus templa, Tertul. Apol. p. 33,
cap. 37. Si tanta vis hominum in aliquem orbis remoti sinuni abru-
pissemus a vobis proculdubio expavissetis ad so'.iiudinem ves-
tram. ad silentium rerum, et stjporem quondam quasi mortui oibis.
Id. lb.
4
34 AN ORIGINAL DRAUGHT OF
terday, (says he) yet everyplace is filled with us, your cities,
the islands, the forts, your corjwrations, the councils, the
armies, the tribes and comjmnics; yea, the "palace, senate,
and/ courts of justice; your temples only have we left you
free. Should we go off and separate from you, you would
slajid amazed at your oion desolation, he affrighted at the
stop and deadness of affairs amongst you; and you ivould
have more enemies than subjects left you. An incompre-
hensible account, sure! if the biggest city in the empire
had no more than a single congregation in it.
Let me add a hint or two from the excellent Ewsebius
to the same purpose here: That accurate historian,
when he speaks in general of the primitive Christian
Churches in every city and country, about the close of
the apostolic age, uses such singular terms to express
the multitudes and numbers of them, *as, any impartial
reader must needs confess, do father denote them to be
hosts and legions, than any such thing as mere Parochial
assemblies. His words are' hardly to be rendered in
our own tongue; i^ot'the greatest number of thronged and
crowded societies of them are an imperfect translation of
his original, (ag you may see it in the margin) and his
comparison for them is this, that they were like heaped
grain upon a barn-fioor It is strange, if so exact an au-
thor as this should strain for such superlative words as
these are, to describe only a common congregation by.
Yet thus he represents (we see) the state of Christian
Churches at the entrance, as it were, of that period of
time to which our learned author all along appeals: And
before he comes to the end of his third century, he con-
futes, (I think) even to a demonstration, the whole hypo-
* Kai !)riTa ava vaaaa ttoXjij t£ KatKW/ias r^riOvuar/^ aXuvos liKrjv fivptavdpoi
Kat la^iTrXrjQsiS aOpoui iKKXtjciai avvi^t]Ki(rav. — Euseb. Hisl. Eccl. I. 2, C. 3.
THE PRIMITIVE CHURCH, &.C. 35
thesis at once: For, speaking of the peaceful and blessed
times that Christians enjoyed after the Valerian persesu.
tiqn ended, and before the Dioclesian began, which was
the last, 40 years of the third century; Who can describe
(says he) Hhe innumerable increase and concourse of them?
the numbers of assemblies in each. city? and the extraordi-
nary meetings in their houses of prayer? So that not con-
tent with the buildings they had of old, they founded new
and larger churches throughout every city: Which agrees
directly with what Optatus f (the holy bishop of Milevis)
tells us, that \\;hen Dioclesian destroyed the Christian
Churches, (which was but five years after the third cen-
tury at the most) there were above forty Basilica, that
is, public places for Caristian worship, in the single 'city
of Rome. When were these forty Churches built, or
dedicated to this holy use? Koneofthem, can we ima-
gine, so much • as five or six years before? Had the
Christians enjoyed forty years of peace and favor with
the emperors, just at that time, and not provided so much
as two or three such houses of God for their solemn as-
semblies, and yet had occasion for forty of them and,
actually had them too, before the fatal edict was issued
out, that levelled them all to the ground? I leave the
reader to decide the probability of this: And that the
city of Rome was not singular in this case, I believe any
reasonable man would easily agree.
NeocsBsarea, (we know) the famed metropolis of Cap-
* nu? ^' 01/ rii iiaypaypiit ras fivpiavSpm iKUva; nrtavvaywyag ; Kai ra
TzXrjdri Ti]v Kara izacav -rokiv adpoicrixajoiv ras_ n cmctjfias iv Ton TTposivK]npioit
<n)vSpoitai ; oiv hn CvCKa nr)Safiias tri toij izaXatoi; otKoio^irifiaci aKpiij.avoi ivpia$
iti TrXarof ava, vacag ra; iro'Xiis SK 6r]iii\iav q.vi<;o)v 'E.KKXriciai^ — Euseb. HiS.
Eccl . 1. 8, C 1.
t Optat. de Schism. Doiiat. 1. 2. p. 39.
36 AN ORIGINAL DRAUGHT OF
padocia, was long before this as happily stored, as Rome
itself proportionably could be, with such Christian ora-
tories for the exercise of their religion: For when their
Apostolical Bishop St. Gregory had converted that whole
city (save only 17 persons) by the mighty hand of God
upon him, the zealous citizens pulled down their altars,
temples, and idols, and in every place built houses of
prayer in the name of Christ in the room of them. The
venerable father of the Church, who relates this, lived
in the fourth century indeed, which our strict Enquirer,
*I know, would in no case have concerned himself in
this matter: But since it is only an historical matter of
fact, and that within his own period of time too, I hope
so ufaexceptionable an author as St. Gregoryf Nyssen
may be allowed to bear witness to it. Though I can
scarce forbear taking notice upon this occasion, that all
the glorious lights of the Christian Church inthe fourth
and fifth centuries, whose names can scarcely be men-
tioned without deference and veneration by any true sons
of the Church of Christ, must be wholly set aside, and
(implicitly at least) stigmatized with innovation, and
prevaricating from the Evangelical Institution and Apos-
tolical establishment of the Christian Church, to make
way for this congregational scheme; which makes the
sagacious author of the Enquiry before us, lay such [strict
injunctions (as in his preface he does) upon any that
should consider his elaborate work, not to stir a hair's
breadth from the third cefitury of the Church; for to the
* Bo>niiiv TS Kai lipoiv KM Ei^uXuv tv av'Jois avalcTpaixfiivrnv' Hav'Jwv 6t
Kara totov vavla.
i "RvKlrjptHi tTi Ta'ovojiaJi'yifii'^H vaHiaviyltfiovTuiv. Gfeg.NySSeil- in
Vit . Thaumat, Tom . 3. p. 567. Paris Edit. 1638.
TSE PRnilTIVE CHITRCH, &c. 37
glorious Basils, Gregories, Chrysostome, Austin, or any
of their contemporaries, he dares not appeal; knowing
how notoriously the Catholic Church of God (then ac-
knowledged in the world, and ever since) had dioceses
and Churches of a very different constitution from his.
This consideration, I verily believe, would a little affect
some sort of modest men, but I leave it to themselves:
And having briefly shewn you ;n what manner Scripture,
Church. history, and ancien,t fathers, applaud the honour
of God; and do justice to the blessed labours of the holy
apostles, in setting forth the innumerable souls they gain-
ed to God and his Church, in so little a compass of time;
I shall now, without farther interruption, consider the
important observations which our learned Enquirer has
made upon sundry passages in the writings of the primi-
tive fathers, which have prevailed upon him to aifirm,
that there was no more than one single Congregational
Church of Christians for three hundred years together in
the greatest city in the world.
He begins with Justin Martyr, and renders a passage
in his first Apology, thus: On Sunday (says he) * All
assemble together in one j)l(tce. Now. Justin's words are
these: On Sunday all throiigltoiit cities or countries meet
together; and why do we think he left but these words,
{throughout cities or countries) which were in the very
middle cf the sentence? Why? because those words of
the holy Martyr would undeniably shew it to be a gen-
eral account of Christian practice in all places of the
Christian world; whereas our Enquirer's business was
to make it a particular instance of a single Bishop's
* Enquiry, p. 17. Jlavjuiv tin to av'Jo avv<\timii yivt]ai. Just. Mart.
Apol. 1, p. 98, Justin's words are \hizt; Uavluv Koja toXus n aypus
ptvovliDv iTi TO av'Jo avvi\ivati yivilat.
4*
38 AN ORIGINAL DRAUGHT OP
Diocese, and that all the members of it, both in city and
country, met in one and the same place together at once;
and if it were so, then cities and countries in the plural
number would be too much for him; for if they proved
any thing in that sense, they would prove that cities and
countries, indefinitely taken, wherever there were any
Christians in them, met all together every Sunday, and
made but one congregation; and therefore the \irvvev\tvaU
yivtlai cm avjo ] which properly signifies, assemlling togeth-
er, though it is expressed in the singular number, yet
being spoken with reference to a complex body, as it
evidently is here in relation to cities and countries at
large, does severally refer to each distinct member and
part, wliereof that complex body does consist; and plain-
ly denotes, that every part, as well' one as the other, did
hold an assembly on that day, or else the same absurdity
would unavoidably follow as before, that all made but
one assembly in the whole. So unwarily (at least) are
this holy martyr's words misrepresented here, toprove
what they no wise do prove, '6r never intended to do.
For the plain case was this; the pious apologist writes
to the heathen, emperor, senate, and people, in vindica-
lion of the persecuted Christians throughout the Roman
empire; and tov;^ards the close of his apology sets forth
the general method of them all in the exercise of their
religion; I say, the general method of them all, for other-
wise his charitable plea for tliat profession had been very
lame and imperfect indeed, and contrary to the tenor of
his whole apology, as is obvious to them that read it:
So that his Sunday's assemblies here, were a specificatioa
of the Catholic practice, whether in cities or countries
throughout the empire, as the plural words, observed
above, do unquestionably imply; and forasmuch as they
THE PRIMITIVE CHURCH, &C. 39
were aliens to the Christian dispensation, to whom he
wrote, he neither used the pecuUar word Bishop or Pres-
byter, to express the president of their respective assem-
blies by, (though oar Enquirer frankly translates it by
the former of these) but only such a * general term as
might instruct the heathens he addressed it to, that a per-
son in peculiar authority did preside over each of them,
and principally discharge the duties of the assembly, and
the day; and what does this prove as to the certainty of
but one congregation only in any city or Diocese?
His next appeal is to sundry passages in the epistles of
St. Ignatius. The qotations are pretty many in number;
but the force and importance of them all, I conceivCy
when you hear them, will appear to be much the same.
To the Church off Smyrna he writes thus: Where
the Bishop is, there the people must he: And again. It is
unlawful to do any thing without the Bishop. To the
Trallians, thus::}: There is a necessity that we do nothing
without the Bishop. And to the Philadelphians; § . Where
the Pastor is, there the Sheep ought to follow. And to the
Magnesians, \\ As Christ, says he, did nothing without the
Father, so do you nothing without the Bishop and Presiy.
ters, hut assemble into the same place (so he renders 'j^' i-^
a-vTo without any other word joined to it;) that you may
have one Prayer, one Supplication, one Mind, and on$
Hope.
* 'O IIops-us" Just. Apol.ib.
t Ojtk av (pavt] b EjriffXOTOf, iKci ro TT\r}Oo; i-u . OvK i^ov t^iv XMtf
tniaKoza «ti (ianli^nv uti aya-nriv ttoiiiv' !Ep. ad Smyr. p. 6.
^ AvayKaiov iv t^tv aviv i-kkjkot^h firi&iv vpaaaiiv vftag. Ep. ad. Tral-
les. p. 48,
i Ojts Sc b mijirpi t^iv, cku wj TrpoSaJa aKo\a9ei1c . Ep. Phiiad. p. 42.
II Av£u Tu Ettktkottu Kai Toiv TipaSvlepav fti]Sev vpaaarilt aWa tm to
avio fiia irpoacvxn fia Setjaii hi v5f /iio fXz(j . ■ Ep. ad Magnes. p. 33.
40 AN ORIGINAL DRAUGHT OF
Now can any man see more in all this, than that the
Bishop must be in all the ministrations of the Church,
and none can rightly partake of any of them, but by
him? But how? By his personal ministry alone? Yes; or
else all our. learned Enquirer's use and inference from
them, will come to little indeed : But are we sure the ho-
ly martyr himself meant so too? Nothing plainer, I
think, than that he did not; else how could he say imme-
diately before his charge to the Church of Smyrna, of
doing nothing without the Bishop, * let that Eucharist be
counted valid with you, (says he) ichich is celebrated by
your Bishop, or by such an one as he shall authorize to do
it. And immediately after it again, as soon as he had
told them, that without the Bishop, it was not lawful to
baptize or solemnize their love^fcast, (which implies com-
munion too) he adds, as it were by way of exception; f
But what he (that is, the Bishop) does approve, thai is ac-
ceptable unto God. ThB Bishop's- permission and appro-
bation (it seems then) were, in the holy martyr's sense,
as good as his very act and deed. And ho less is plain*
ly to be seen in that great argument, by which he enjoins
this dutiful regard to the Bishop, in his charge to the Mag-
nesians; :j: As the Lord (says he) did nothing of himself,
or by his Apostles, loiihout the Father; so neither do you
without the Bishops and .th& Presbyters. In the relative
part of this comparison,' we^see, what our Lord did either
by himself, or his Apostles, (commissioned by him) are
implied to be the same thing; and therefore, in the cor-
relate which answers to it, what the Church should do by
* Ekiivi] PtSaia ^vxcpts'in »?y£icr6(ii j; vtto tov Eir((T«:orrov y<ra n w a» av7ot
rsilpt^Jt' Ad Smyrn. p. 6.
t AXX' 3 av tKUVOi ioKijioEri tuto cat to) Qlw luoptj-ov. lb,
\ 0v7» ii latir* bti 5(o ru* ATToi]o\u>v Ep. ad Magnes. p. 33.
THE PRIMITIVE CHURCH, &C. 41
the ministry of the Bishop himself, or of the Presbyters
commissioned by him, by a just analogy of sense should
be the same too; and for this reason, perhaps, our cau-
tious Enquirer, in quoting this passage in this place, left
out the whole former part of this comparison in his ori-
ginal in the margin, and these words, [by himself, or hy
his Apostles] in his translation of it in the text. I need
not add, sure, how natural and undisputed a maxim it is,
in all acts of government whatsoever, that the supreme
magistrate is said and owned to do what is warrantably
done by his commissioned ministers and authority; so
little does St. Ignatius's language, in this sense, and in his
own interpretation of it, differ from the ordinary dialect
and notion of all mankind.
That a Bishop, then, might and did so act by deputed
Presbyters, I think is very clear in St. Ignatius's own
sense of it; and this sort of deputation so nearly resem-
bles even what we call institution in an Episcopal Church
at this day, (at least as to the exercising of ministerial
offices in it) that if the place, as well as office, were as-
signed, I should scarce know what we did dispute about.
And that those primitive Bishops could and did assign to
Presbyters, as well a separate place or places to minister
in, as depute them to the ministry itself, I can bring this
very learned Enquirer himself to bear witness for me; for
in the 88th and 39th pages of this very Treatise of his,
(where he gives account of the populous Church of Alex-
andria) he confesses, that because it was incommodious for
■ all the people to assemble in tlieir own usual meeting-place,
which was very far from their own homes , and withal to
avoid schism from their Bishop, the people asked leave, and
the good Bishop Dionysius granted it, that they should erect
a chappel of ease. He might have said chappels in the
42 AN ORIGINAL DRAUGHT OF
plural, if he pleased; for in the historian himself there is
the * same authority for it; and this, about the suburls of
the city, and to he under the Buhoi)''s jurisdiction, and
guided hy a Preshyter of his commission and appointmcjii.'f
This passage (from Euseb. Hist. Eccl. I. 7. c. 11.) is
represented in a very nice and arbitrary figure here, to
suit the scheme it was produced for, as much as it could
handsomely do; and yet how little it does so, nay, how
directly it contradicts the whole, is obvious to any reader
by the bare reciting of it. Here are several assemblies
of Christians under the jurisdiction of one Bishop; "sub-
ordinate and accountable Presbyters, by permission and
commission of that one Bishop, officiating separately in
them; and distinct places assigned for their" doing so. —
Judge if this be like our Enquirer's Congregational Dio-
cese, or can be reasonably opposed to a genuine Episco-
pal one, even in after-ages of the Church, and down to
these days of ours, if we will not still insist on bare
names, and overlook things.
His only Salvo is, that on solemn occasions they ivere all
to as-^emblc still in one Church, and with their cm Bishoi)
together, which neither Dionysius hiinself, nor the histo-
jian from whence he quotes it, say any thing of; and yet
we know indeed, that it was a customary form, by which
parochial Churches, for many ages together, used to tcs.
tify their union and dependence upon their several Cath-
edrals; namely, to offer and communicate with them by
proper representatives on the greater festivals of the year;
and how much more than that, the Church of Alexandria
ever did, (especially in St. Athanasius's time, from
* Kaja fiipoi'S.vvaytayai. Dlonys. apud Euseb. 1. 7, c. 11.
t See my remarks on lliis passage at large, from page 9. lo page, 13,
in the former chapter.
THE PBOriTIVE CHURCH, &C. 43
whence, our author tells us, he could bring his proof)
any njan may pretty easily conceive; since that venera-
ble father affirms, * that the whole region of Mareotis
and all the Churches in it, belonged to the Bishop o^
Alexandria alone; that the Presbyters had their several
portions of it, and each of them ten or more large vil-
lages under their particular care. What sort of congre-
gation this whole region, with all the Christians in the
great city of Alexandria would, make, I leave to any
reasonable man to consider.
Having thus explained this familiar phrase, then, of
that primitive Martyr Ignatius, {That without the Bishop
nolhing should be done) in a sense which no ways war-
rants the hypothesis it was quoted for; and that by the
unexceptionable authority of the holy Martyr himself,
and the very lecfrned autJior's own concessions, who
was here applying it to quite another end; I think there
is no tittle in the fore-mentioned citations, that does not
in course fall in with the same interpretation; unless per-
haps he will say, that the particular phrases,' 'E-iridurd,
and f"'a 58»7o-i{, will not consist with this; by the former
of which, he concludes for certain, that the whole Di-
ocese or Bishop's Church assembled in one place to-
gether; by the latter, that all- publid prayer, and reli-
gious duties, were so jointly performed too.
But what necessity for this? do these words so evident-
ly imply it, that the holy Father himself could have no
other meaning in them? let the context direct us in the
case; which, together with the sense, which approved
* OMapttiTTis x'^P'^ "'?? AXflaripfiaj erJ" To) A\i^avSpuasE-i(TK<ma^
at E/cxXjjatai ffaoijs tijj xoipaj viroKUv-ai. EKafTOj tuv -pii6vTepu)v ixu raj
tSias Ktiifiaj lieytSTOS kui apiOjiu diKo toi Kai TrXttovaj. St, Athanas. Apol. 2,
in Oper. vol. 1, p. 802, Edit. Colon. 1686.
44 AN ORIGINAL DRAUGHT OF
Commentators, and other Ecclesiastical writers, give us
of the words themselves, will help us to a fair construc-
tion of them.
In the words immediately before these, the holy Mar-
tyr warns the Magncsians * to account nothing for a I'ca-
sonabh service, that is done privately, or in- their own
private way. Agreeable, no doubt, to the Apostolical
charge (Hcb. x. 25.) that they should not forsake the as-
sembling of thcmsehcs together, hut meet for public wor-
ship under the proper minister of their Church; to avoid
schism and heterodox opinions, as he proceeds to explain
himself presently after. Now, if it had been undeniably
proved by any expressions before, that there neither
was, nor ought to be, any more than one single house of
prayer, or of pubhc worship, within a Bishop's Diocese,
and that his personal Ministry was absolutely necessary
in all Divine offices; it might have been fairly inferred
indeed, that they were all obliged to assemble with him,
in that one individual place alone: But since the holy
Martyr himself had informed us elsewhere, that the most
solemn offices of public worship tverc valid in themselves,
and acceptable to God too, when performed by any per-
son whom the Bishop should authorize and approve of
for it; fas we have seen before he did) sure, if any parti-
cular number or society of members in that Diocese had
assembled for public worship, under any Presbyter so
allowed and commissioned by him to officiate for them,
they had answered the fidl import of the holy Martyr's
charge here given them, against private and clandestine
ways of worshiping; or else I cannot see how the Bishop's
approbation and permission of such a person could be to
* yiriifi!ttpaaiq'jiTov\oyov TKpaiviiOaii&iavfitv. Ad Magncs. p. 33.
THE PRIMITIVE CIirKCH, &C. 45
any purpose at all. Nay, if the same Presbyter by vir-
tue of such permission, could not minister in places dif-
ferent from their Bishop's Church, or Cathedral of his.
Diocese too; our learned author's chappel of ease as he
calls it, in the Alexandrian Church had been no better
than a schismatical conventicle, at the least. So little
can it be inferred from St. Ignatius's phrase in this place,
that he confined a Diocese to a single congregation.
But let us see what construction impartial Commenta.
tors, and other Ecclesiastical writers, have made of this
phrase, Eri tO avro- to whose observations I shall only
premise this short and general key to them all; that as
the phrase itself does, by no grammatical construction
whatsoever, so much denote o. place, as it does a thln<r in
giuv.raJ, according to the known rule of all such neutral
words as this is; so in the instances I shall mention, you
will find it is accordingly taken and understood by then
all.
Thus the learned Grotius, explaining this E^r/Va avrh \i
Acts'm. 1. he only translates it in these words, Circa
idem tempus, that is, about the same time. And in Beza's
translation of the New Testament, the note and para-
phrase upon it. Acts ii. 44. is this; that * the commoiv
assemblies of the Chfrc/i, uith their mutual agreement in
the same doctrine and the <jre.at iinanvniity of their hearts
■were signified by it. Agreeable to which construction of
it, is what we meet with in the Greek translations of
Psal. xxxiv. 3. where that which the Septuagint ren-
der Et^to avTo, by Aquila is translated, Ofjo^vuaibv, that is
with one mind, and 07ie heart: And I need not remind
* Ita communes Ecdesiae coetus significantur cum mutua in candein
doclrinam consensione, et summa animorum concordia. Not. ad
Bez. in Act. ii. 44. Vid. etiam Poli Svnops. in Act. ii, 44.
5
46 AN ORIGINAL DHAUGHT OF
the reader of what we just now observed, that in Justin
Martyr's use of the phrase, it could not be understood in
the sense that our learned Enquirer here puts upon it,
without the gross absurdity of bringing the christians of
whole cities and countries together into one and the same
individual place at once. Acts iv. 26, 27. Herod, Pilate,
the Gentiles, and people of Israel were gathered against
Christ iwi TO avTo, were they all in one place, and at one
time together?
How concluding that argument must then be, which
proceeds upon a positive interpretation of a single phrase,
that is indefinite in its own nature, and determined to
signify otherwise by authors of no mean character in
the learned world, and is not suitable to the author's own
notions, from whence it is taken, neither; I shall not need
to observe.
But is it possible, you will say, that [tlavpoivxh and
fiia iivaii, that is, one prayer and one supplication for a
whole church, should be consistent with this plurality of
congregations?
Let us see what we mean by it; and then, it is likely,
we shall argue clearer about it. For if it should appear
by the nature of the thing itself, and by the use and ap.
plication which St. Ignatius makes of it, that it can con-
sist so; that is all, I thing, can be required in it.
Now, from the nature of the think itself, it is clear,
that prayer must be one, either in respect of the phrase
and words it is uttered or delivered in; or in respect of
the sense and substance, the heads or subject matter of
which it is composed: That is, it must he one, either in
respect of the matter, or in respect of the form of it; for
to say it must be one here, upon the account of admitting
but one place or one person in a Diocese to offer it up, is
THE PRIMITIVE CHURCH, &C. 47
to beg the question, which it is brought to prove; and
therefore unity in either of the other senses, if it agrees
with the holy Martyr's sense too, is the fair account
of it.
Now, that it is not meant to be one, in the former
sense, relating to the words or phrase £>f it, I suppose will
readily be granted; for that would make the holy Father
plainly to prescribe a stinted form, or mere common
liturgy in the Church; which our gifted congregational
Bishops, I conceive, would scarce allow. And there-
fore, secondly, it must be understood to be one, in respect
of the sense and substance of it; or in plainer terms, it
must be prayer made with strict analogy to the one
common faith, and sound doctrine of the one Catholic
Church throughout the Christian world, as every true
Christian praj^er necessarily ought to be: And in no
other sense than this, is it conceivable, I think, how even
a single Bishop in a congregational Church, could be
said to offer up this niaSmn or one prayer with his
people, which is here enjoined, who affects, as often as
they meet together, to alter the phrase and language of
his devotion for them.
And that this was St. Ignatius's meaning in it, we may
reasonably infer, first, from the words he immediately
joins with it, one prayer, one supplication, (says he) one
mind, and one hope; the two latter words imply a plain
unity in them, and yet have so diffusive a sense, as to
extend to all the congregations of the Catholic Church;
and therefore why not the two former too? And,
secondly, we may infer it also from the use he was then
making of it; which, as I hinted before, was directly to
secure them from schismatical conventicles, and hereti-
cal notions; and since the Bishop himself was to approve
48 AN ORIGINAL DRAUGHT OF
as we have seen St. Ignatius himself allowed him to do,
of any minister whatsoever that should officiate for them,
and thereby reserve to himself the inspection, visitation,
and censure of them, which is a natural consequence of
it, whatsoever prayer the people of his Diocese should
join in, with such a commissioned and approved Presby-
.ter as this, could never bring them into that danger of
schism the holy Martyr here warned them against; but
being orthodox, and as conformable to Christian faith and
doctrine, as the Bishop's own could be, would, in the
true sense of the primitive Father, and to the great
end for which he intended it, be that /„-a^s,<7,j, that one
prayer, which the Bishop and all his Diocese were to
offer up to God.
And that this was a true notion of the unity of prayer
in the primitive Churches, Tcrtullian would satisfy us, if
we would allow him to speak only what he could justify
and make good, in his apology for all the Christians in
the Roman Empire: For, though we have no reason to
behevethat he frequented many more congregations than
that single one to which he belonged, as other Christians
did; yet he takes the freedom to declare to the Roman
Magistrates, what kind of prayer the Christian Churches
used in general, how innocent their petitions were, and
frankly mentions severalparticulars of them, by way of
upbraiding them all for persecuting subjects that lived
and prayed so loyally and harmlessly as they did. * If
he could do this without some common liturgies, then at
least, in use amongst them, or some known canon of the
Ministerial offices; surely, it could be upon no other
* Oramus pro Imperatoribus, pro miiistris eorum, ac potestalibuSj
pro statu seculi, pro reruin quiete, pro mora finis. Tert. Apol. c.
39.
THE PRIMITIVE CHURCH, &C. 49
grounds than this, that he was sure the Christian Chur-
ches prayers were one, and the same, in all places, in
the sense we are now speaking; that is, they were bound
to bear a strict analogy to that one creed, that one and
the same system of Christian doctrine, and that one di-
vine model of all prayer, which our blessed Lord deliver-
ed to them, and every one of them were known to be
guided by. Other fathers, as ancient or ancienter than
TertuUian, speak in the same manner with him. But on
this head, I think, there needs no more.
To proceed then : The Bishop, * says our learned
author, hadbut one alter, or communion-table, in his whole
Diocese, at which his whole flock received the sacrament
from him, and that at one time. For proof of this, he.
offers those words of St. Ignatius to the Philadelphians;
t There is hut one altar, as but one Bishop. To explain
which phrase, I shall use our X Enquirer's own method,
by joining to it a parallel expression of the admirable
St. Cyprian; which is so near a kin to it, that it seems
almost a mere translation of it; at least, it is a most direct
and immediate illustration of it. St. Cyprian's words
are here in the margin: Our Enquirer renders them
thus; § JVo man can regularly constitute a new Bishop,
or erect a new altar, besides the one Bishop and the one
altar. And here I am sorry I must remark a fatal over-
sight; for I am loth to give even this unjust translation
another name, but it is evident, what St. Cyprian here
* Enquiry, p. IS, 19.
■f Ev Svata^piov, wj £(j tmaKo-os^ Szc. Ep. ad Pliilatlelp. p. 41.
% Enq. p. 21.
t Aliud altare constitui,, aut Sacerdotium novum fieri, prster un-
um altare & unum Sacerdotiura, non potest. C3'pr. Ep, 40. } 4. Edit.
Pamel. ep. 43, Edit. Oxon,
5*
50 AN ORIGINAL DRAtJGUT OF
calls a new fricsilioocl, and one pricMhood, our learned
Author renders by u. new Bishop and one Bishop; which
proves, indeed, that lie believed it a directly parallel
place to that of St. Ignatius, as it really is, because he
translates both in the very same words. But, in the
mean time, he so disguises this holy. Other's text, that he
hides from the English reader's sight the main key
which would open the genuine sense and meaning of this,
and all such expressions as these are; not only in these
two venerable Fathers alone, but in all the writings of
primitive antiquity besides: For the unity of the altar,
the unity of the bishop, the unity of the Eucharist, the
unity of Christian prayer, and the very unity of the
whole Church itself, are all founded upon the common
bottom that the unity of the Christian Priesthood is; and
no man ever so unlocked the evangeKcal secret of this
Catholic and Christian unity, as the unimitable St.
Cyprian has done. So that if his short and plain, but
admirable account of it, were but duly weighed and
credited, as it ought to be, we should hear but k\f en-
quiries after the constitution of the primitive Church,
k\w amusements about the fundamental unity of it, drawn
only from a scattered sentence, here and there, in the
mostuniformrecordsof the best and ancicntcst writers in it.
St. Cyprian's brief account of it lies in that noted pas-
sage, so familiar to all who ever read his woi'ks, or al-
most ever heard his name: * Episcopacy, says he, in his
* Episcopatus est unus, ctijiisa' singulis in solidum pari leiietur. —
Ecclefia quoq; unna est, qiias in imiltitudinetn latius increraento
fcecundilatisexteriditui; quo niotlo solis niulti radii, sed Jiimen uniim,
&c. Numerositas licet diffusa videatur equndaiitis copiiE largitate,
uniias tameii servaturin oiigiiie. Cypr. de Unit. Eccl. p. 108. Edit.
THE PRIMITIVE CHURCH, &C. 61
small tract of the unit jj of the Church, is but one; a part
lohereof each [Bishop] holds, so as to he interested for the
whole. The Church is also one, which, by its fruitful i?i-
crease improves into a multitude, as the beams of the sun
arc manij, as branches of trees, and streams from a foun-
tain; tvhose number, though it seemis dispersed by the abun-
dant plenty of them, yet their unity is preserved by the
common original of them all. Apply this plain rule to
all sorts of unities mentioned here; and see first, if the
primitive expressions of one Church, one Altar, and one
Bishop, do not evidently consist with as many Churches,
Altars, and Bishops, as can be proved to be undeniably
derived from one and the same original inslitutor: The
unity of whose Divine power and Spirit, diffused at first
amongst the chosen twelve, stamps a character of unity
upon all who regularly descend from them, and upon
every individual, who only claims under, and owns, his
authority from, and his dependence upon such as them:
Nay , the unity of siWifZry prayers too, as I have shewn
before, by the same analogy of reason, may be owned to
be such, if they all center, as to the substance of them in
that original model which the Divine Author of Christian
prayer first delivered in to us; those common articles
of faith and doctrine which he obliged us all to; provided
they be offered up by a person duly authorized for such
ministerial offices in the Church. Nor will the ministra-
tion of the blessed eucharist by divers hands, or at sun-
dry tables, though within the same particular Diocese
still, differ any thing from the rest, if duly warranted by,
and kept accountable to, the first and principal minister
of that holy ordinance, who is the rightful Bishop of the
whole flock. The plurality of eucharists is thus made
one throughout all the united provinces and Dioceses of
52 AN ORIGINAL DRAUGnT OP
the Catholic Church; because in the gradual progress
of the Church, from the beginning, both Bishops and
presbyters do all claim a power of commission to conse-
crate from one another, till they rise up to the blessed
Apostles themselves, and they from Christ alone.
And thus St. Ignatius' Chatholic phrase, of one altar;
one Bishop, ■ and the like, does no more prove the neces-
sity of but one communion-table in a primitive Bishop's
Diocese, than it would do in the most extensive one of
this or any former ages, or in the largest patriarchal
province that was ever settled in the Church, provided ev-
ery one who ministered at each of them had a just com-
mission from their orthodox superiors for doing so: But
what is otherwise than so, is altar agaist altar indeed,
and no less than formal schism. Let us take care then,
not to draio up forces as * St- Ignatius' words import,
against the BishojJ, if we mean not to ivichdraw our sub-
jection from God.
By this account the reader will see what the ancients
truly meant, when they called a schlsmatical usurpa-
tion of the Episcopal Power, by the name of a profane
altar; which yet our learned enquirer urges again and
again, as a fair argument to prove, that there could be no
more than one single congregation in a whole Diocese,
though the ministers of a second, or third, are more,
should never so much agree with the Bishop himself in
all his principles and ministrations, and be even author-
ized and approved of by him; as f St. Ignatius expressly
tells us, a Bishop might so authorize and approve him;
* JiiruSaawitiv jiti av^iTjaaaiaOai tw ErrKTicoiru »vo rijxtv Om imoraoaoufvoi.
Ad Ephes. p. 20.
i Slav avtoi tvtjpc^ri- Ad Smyrn. p, 6.
THE PRIMITIVE CHURCH, &C. 53
in which case they were so far from being thought a. pro-
Jane altar, that they were truly owned to be but one and
the same.
Next to the one only communion-table, our author
proceeds to prove the second part of his main proposition,
thai all the people of tkt Diocese received together at
once. His authorities for that are only two: First, from
St. Cyprian, whose words he quotes and represents in
thefjrmof a direct and positive proposition, thus: * We
celebrate the sacrament, the lohole brotherhood being pre-
sent. This is pretty near the author's words, I confess;
but his application of them to the whole flock of a Dio-
cese, either of St. Cyprian himself, or of any other Bish-
op, is very hard to be gathered from them in the place
where I fiad them lie. The case was this: f St. Cyprian
was complaining to Csesilius of some persons in some
places, who either out of ignorance, or simplicity of
heart, celebrated the holy Eucharist with water only in
the chalice, without wine; the zealous Bishop is full of
argument and resentment against them: Wiiat! (says he)
are they afraid the heathen should discover them in
their morning sacrifices by the smell of wine? What
will they do in time of persecution, if they are so asham-
ed of the blood of Christ in the very offerings themselves?
Or do many of them excuse themselves thus, that though
water only was offered in the morning, yet when they
come to supper, they offer a mixed cup then? [I shall
not amuse my reader with what the learned may say
about their taking the Eucharist thus in the morning,
* Ul sacramenti verilatem frateiiiitate omiii piajcente celebremus,
Cyp. Ep. 63. Edit. Oxon. 1631. Amstel.
t Quoniam quidam vel ignoranter, vel simpliciter ia calice domin-
ico sanctificando & plebi minhtrando, noii hoc fAciunt, ([uod Jesus
Christussacrificii hujusauctor — fecil, <SL-c. Cypr. ib, sub init.
54 AN ORIGINAL DRAUGHT OF
and completing it in the evening, or about any other
sense that may be given of it; it is foreign to our case]
but * the words are plain: To which St. Cyprian re-
plies, but when we sup, says he, we cannot call the
people to our feast, that ioe might celebrate the truth of
the sacrement, namely in a mixed cup, as it ought to be,
with all the brotherhood about us. This is the occasion
then of the words. In which it is easy to observe,
1st. That they refer not at all to St. Cyprian in per-
son, or possibly to any in his Diocese, though in the
name of Christians in general, he says, that we might cel-
ebrate the sacrement aright, &c. or if they did refer to
him, they would demonstrate that he had more congre-
gations than one in his Church; for in his own Cathedral,
to be sure, he did not minister so, or else he reasoned very
strangely indeed.
2d. It is plain that all the brotherhood here is put in
opposition to the Christians in their private families,
which I think with sufficient propriety of speech might
be said, if he meant only all the Christian brethren that
used to meet in their own particular oratory together for
public worship, tliough there were twenty other such
like oratories as those, united together with them under
one common Bishop, to make up a Diocesan Church; for
certainly, what any private men should do in their own
houses now a days, which ought to be done in their par-
ish Church, might very properly be reproved, by saying,
they ought to have done it when all the brotherhood came
together.
3d. I might observe what an useful turn our ingenious
author gave to this quotation, by translating it with that
* See the same, 63. Ep, } 7.
THE PRIMITIVE CHUECH, &C. 55
insensible variation; we do celelratc, instead of, that we
miglit celebrate; which made it directly St. Cyprian's act
and deed in his own Diocese, and gave no occasion to
imagine, that there could be any other possible meaning
in it, than very plainly so.
Lay these few things together, and judge what an
irrefragable argument this must be, to prove that no
primitive Bishop whatsoever, and particularly St. Cyp-
rian himself, did ever minister the blessed sacrament; but
that every soul under his respective Episcopal cure, who
communicated at all, were always present with him,
which was the thing it was brought to prove; nor has our
learned author any one authority more here, to prove
this grand point of his general proposition, but barely the
repetition of Justin Marlyr^s Sunday assemblies again,
where all in cities and countries, he says, met in one place,
which I conceive I have shewn already, to contain an
irreconcilable inconsistency in it, and that it proves no
such thing.
But to make all sure, he * tells us, the Christians, in
Tertullian's time and country, received the sacrement of
the Lord's Supper from the hands of the Bishop alone, f
But how do we know that Tertullian's presidents in this
place, for that is his word, as you see in the margin,
were the Bishops only? Now, as far as our Enquirer
can assure us of it, you may find in page 67, of this tract
of his; where we read, that president was one discretive
appellation of a Bishop; and yet St. Cyprian, says he,
calls his Presbyters, Presidents too: May not we be very
well assured then, do you think, that TertuUian, whom
*■ Enquiry, p. 19.
t Nee de aliorum manu quam Prassicientium sumimug. T«rt. de
Coron.Mil. p. 121. Edit. Rigalt. Lutetis, 1641.
66 AN OKIGINAL DRAUGHT OP
St. Cyprian familiarly called his master, could mean
nothing else by his Presidents, but Bishops of a Diocese
alone, since his great disciple, St. Cyprian, thought no
such thing of it? At least, would not one think, that our
ingenious author should satisfy his reader a little with
some certain note here, that in this passage of Tertullian,
it could be meant no otherwise, since he himself had made
that observation for us? But to be short, and to give a
fair account of the scope of that passage in Tertullian;
it was thus: Tertullian was contending for the authority
of tradition for many common rites then used in the
Christian Church, without a Scripture warrant for them.
* Amongst these customs, he instances a general prac-
tice in the Church then, to communicate in the morning,
different from the time of the institution itself; and togeth-
er with that, this which we are now speaking of, that
ihey received tlie ccmmunion from the President's hands
alone; both equally common in his days in the Christian
Church; which, to make as clear an interpretation of it
as we can, I think implies neither more nor less than
this, that as the sacrament was then generally adminis-
tered in the morning, so wherever it was administered,
the consecrated elements were usually delivered to the
communicants, as it is indeed most in use now, by the
hands of them only, who presided in the several assem-
blies where those holy exercises were performed; that is,
I humbly conceive, by the officiating ministers f them-
selves. And what appearance of proof there is in all
* Euchaiistice Sacramenlum, et in tempore victus, et omnibiti
rriandatum a Domino, eiiain an;e]'jcanis ccElibus, nee de aliorum
manii, quam Prsesidentiiim sumimus. Tertul. lb.
f Whereas in many Places, as Justin fliartyr tells us, the Deacow.
«ged to do it.
THE PRIMITIVE CHURCH, &C. 57
'this, lor a. Bishop's personally distributing the blessed
elements to every communicant in his whole Diocese, at
one time and in one place; I desire the words and context
may be sifted, and I should willingly set down by the
reader's judgment of it.
Well! but the Bishop alone, generally, * says he, bap-
tized all in his Diocese. How much the word generally
implies, I need not overnicely enquire: He hiynself,
again, gives me an easier solution of it; for (Page 55.) he
tells us from the same Tertullian, that the Bishop hath
the right of baptism, and then the p>feshjters and deacons;
hut for the honor of the Church, not without the Bishop^s
authority.
I shall observe no more at present from this quotation,
than this; that the presbyters and deacons might baptize
in the Diocese, if the Bisliop allowed them to do it; as St.
Ignatius (we know before) admitted that baptism to be
acceptable to God, which the Bishop should approve; so
that the whole of the matter, it seems, is this, that the
Bishop, with his presbyters and deacons, must baptize all
in the Diocese; and this is offered as a reason, that a
Diocese must be no more than a Congregational Church,
because the Bishop could not otherwise do all; for as for
his generally doing it, that is our Enquirer's own; neither
quotation has a tittle of it.
I confess, that contestation mentioned here, which was
the renunciation form, which all adult catechumens used
in their own persons, to testify their forsaki7ig the devil,
the poinp, &c. before they actually v^ere baptized; it is
probable, and possible enough too, it might be in the
presence of the Bishop himself, and the Diocese have a
* Enquiry, p. 21. Sub Autistite contesiamur nos lenunciarc Dia-
bolo «t pompae, Tcrtul. de Coron. Mil. c. 3. p. 121. ut supra.
6
58 AN ORIGINAL DRAUGHT OF
sufficient plurality of congregations in it too; * since it
was a very large space ofti?ne, as Tertullian expresses
it, wJiich was set apart for this very ordering of baptism
every year, even the fifty days, from easter io whitsontide,
including the festivals, as you will see, his account of it,
in the margin, shews.
It is a hard task to attend such minute particulars,
when I have produced before, such general rules, as might
answer all at once: But I am willing to please. He tells
us farther then, that Justin Martyr assures us, f The
Bishop was common curator, and overseer, of all the or-
phans, widows, diseased; in a word, of all that icerc needy
and indigent; and thence infers, that the Diocese could
not be very large, where the Bishop personally relieved
them all. Now, the seeming force of this argument does
not lie in Justin Martyr^s words, but in the discreet man-
ner of wording the inference from them, with a little help
in the translation: The holy Martyr said just before,
that ihe collection of the people's alms was deposited in
their president's hands, and immediately subjoins, that he
took care to relieve all kind of distressed persons, there
mentioned, and out of the offerings, to be sure, that were
so entrusted with him. Our Enquirer infers, that he
personally did this; by which he would have us under-
stand, that all whom the Church's charity relieved, the
* Diem baptismo soleimom pascha jjiaesiat exinde Pentecoste,
ordinandi!; lavariis latissinium spaiiuin esi, quo et domini Resurrectio
inter (liscipiilos ficquentata est. Tenul. de Bapt . c. 19 . Edit. Rigal .
Lutet. 1641.
* To cvWiyonivov -rrapa ru) ITposj-wn airoJiOiTai xai avToi emKupct op<pavoti
Tt Kai' x»7paij Kai Ton 6ia voaov rj h aWriv aijiav Xf/Vo^fyoif (cat' toij iv Si-
(TfioiS bfft KUL Tots TTaptTTiSiifioii iai ^ivoii Kai' anXu); rots iv Xp"" *<" KTiStfttav
ytviTat, Just. Mart. Apol. 2, p. 99, Edit, Colon . 1686.
THE PRIMITIVE CHURCH, &C. 59
Bishop personally visited, inspected every individual case
from first to last, himself alone, and distributed relief to
the poor sufferers with his own hand; for here the stress
of all lies, which must necessarily prove them to be so
few; and to give a better colour to this interpretation, he
finds out a noted parish term for this Episcopal almoner,
and translates him an overseer. Now let the common
sense of all mankind judge for us, if any public trust of
this nature was ever understood to be necessarily execu-
ted so in any sort of society whatsoever. I believe Jus-
tin Martyr himself, or any other Christian writer besides
him, would have ventured to say as much, or more, than
all we have here, of St. Paul's care in treasuring up and
distributing the alms of many Christian congregations,
for the relief of all his Churches. And yet in the sense
we here contend for, he had succoured but a poor num-
ber of the whole, and been but a small sub almoner in the
matter, if what he obtained of the several Churches to
collect, what the Presbyters and Elders did by his order
in it, and the messengers of their own too, which he al-
lowed to distribute it for him, had not been imputed to
his own person, as common governor and guardian for
them all. And why should it then be so impracticable a
thing, as is here pretended, for any single person to take
care of distressed Christians in more than a single' con-
gregation? Besides, the charity of the Church in those
days, was, among other uses, to be employed for relief
of banished and captive brethren, in mines, in islands, in
remotest barbarous countries. In what sense did the
Bishop personally do all this? But I am weary of serious
reasoning, in so slight an objection as this is.
* And yet what follows, I should less expect to meet
* See Enquiry, &c. p. 22. 23. 24.
60 AN origijVal draught of
with from so judicious a hand. For he observes, in no
less than seventeen or eighteen instances here produced
together, tliat when the ancient Church writers give an
account of sundry public and solemn acts of discipline
in a Diocese, as censures, excommunications, absolu-
tions, elections, ordinations, or the like, .they tell us, they
were done before the u-hole Church, before the millitudc,
before all the people, by the suffrage of all the brother-
hood, nith the hiordedge, and in the presence of the peo-
ple; and from hence concludes, that all the whole Dio-
cese personally met together in one place upon these oc-
casions, and consequently were no more than could make
one single congregation.
And here I cannot but observe these three things:
1st. That this singular construction of such obvious
and familiar forms of speech as these are, bears very
hard upon the common sense and language of all man-
kind. Can no public act of civil justice, or solemn min-
istration in the Church amongst us, be said to pass in the
faceofilte country, before all the people, openly and in
the sight of all men, nay in the face of the whole world,
as some will think it no absurdity to say, unless the
matter of fact will answer to the very letter of the phrase?
Are not all public or solemn acts of Church or state, as
to discipline and government, familiarly distinguished
from any others, by such a latitude of expression as this,
and no otherwise taken by any man, that ever I heard
of, than that a general liberty is given to all, who either
can, or will, or are concerned to be present at them, to
come and offer what they think material; to judge, or bear
witness of the regularity and justice of what is done?
And if every individual member of each respective so-
ciety were expected to, be personally present at such
THE Pr.IiriTlN'K ClfURCH, &c. 61
solemnities as these; neither courts, nor halls, nor cathe-
drals, were ever yet erected, that could answer the oc
casions which the Church or state would have for them;
and yet no English author, I am persuaded, would think
it an impropriety to say, that such public acts of law or
discipline as these, were done in the presence, sight and
cognizance of the whole country, Churcli, or people; and
if no exceptions, but rather apparent acclamations were
made, as is not unusal upon sundr3^such occasions, they
would say, they were done with the general consent,
isuffrage, and approbation of them all. Bui,
2d. That other way of arguing bears no less hard
upon the very language of the holy Scriptures themselves;
and therefore there is little reason to fasten it on the
writings of the primitive fathers, who v/ere the true guar-
dians and assertors of them.
What more familiar phrase in the whole history of the
law delivered by Moses, and during all the time of his
government, than that * Moses himself spake to all the
congregation of Israel, whatsoever the Lord commanded
him; nay, even in the ears of all the con^rcs^at'wn of
Israel, he is said to f speak the words of that sons', which
he left for a testimony amon^'st them. In what sense
do we conceive he himself cou'd be said to speak in ths
hearing of so numerous a host, as the children of Israel
then were? At different times, do we think? or tribe by
tribe, and by piece-meals, in his own person? No, he
himself gives us a better key for the understanding of
such phrases as these: For at the 28th verse immediate-
ly foregoing, gather unto me, says he, the elders of the
tribes, and the officers, that I may speak these words in their-
* Exod. XXXV. 1,4. Dem. v.. 1. xxix. 2. &c.
t, Deut.xxxi. 30.
G*
62 AN ORItilTSAX, DKAUGHT OF
ears, and call heaven and earth to record against them.
So that it plainly appears, that whatsoever Moses spake
in such a manner, and in such an audience, as was
sufficient to convey his words and precepts to all the
tribes of Israel, though not immediately from his own
lips, that the holy Prophet himself thought not improper-
ly expressed, when he said afterwards, that he spoke
them to the whole congregation of Israel. * And if we
can conceive any literal way of interpreting these, and
many such like expressions in the Holy Bible, so that
six hundred thousand men should at once be instructed
by the ministry of one man, we need dispute no more
about the greater or lesser numbers in the Diocese of a
primitive Church, since one such extraordinary comment
as that would answer all for us. But,
3d. To argue more directly ad homincm in this case:
If that way of reasoning be right, then it will prove the
Dioceses of latter ages, as well as the ancientest of them
all, to be but mere congregational Churches too. Com-
pare the times and phrases, and you will find it to be so.
Our Enquirer tells us from St. Cyprian, f that Salinus
was elected Bishop o/'Emerita hj the snffrage of all the
brotherhood. This was in the third age.
Now Theodoret tells us, that Nectarius was made
Bishop of Constantinople % by the suffrage of the whole
city too; and Flavianus made Bishop of Antioch, § the
whole Church, as it were with one voice, giving their suf.
* Of like phrases in the New Teslament, sec Matt. iii. 5. Job .
xii. 19- Acts xvii. 5. k.c.
t De universoe frateinitatissufl'ragio. Cyp. Ep. GB, p. 6.
^ IlaoTif (ni^i^Tj^ia r>jj EKxXijffjaj uffms/) 5m jttai <j>tDvr}i, Theocl. 1. 5,.c.
9, p. '21 1, Paris, 1673.
THE PRIMITIVE CHURCH, iC. 63
frage for him. And this was towards the latter end of
the fourth age. The like says Platina of Gregory the
great, that he was made Bishop of Rome by the * unani-
mous consent of all: And again, f ^^^ the people chose
him, says Gregory of Tours; and this at the very close of
the sixth age.
The learned Enquirer again 1^. tells us, from an Afri-
can Synod in 258. that ordinations should he done with
the knowledge, and in the presence of the people; that so
they might he just and laivful, being approved by the suf.
frage and judgment of all; and that accordingly St. Cy-
prian consulted his people so: And from hence he infers,
that his Diocese could be no more than one congregation.
Now the Roman Presbyters, in their letter to Honorius
the Emperor, which was in the fifth century, speak just
the same thing in relation to Boniface their Bishop, whom
they chose and consecrated in that very maaner. § On
a set day, (say they) calling all to an Assembly, u-e went
to a Church wc had all agreed upon, and there consultintr
with the Christian people, icc chose him whom God had
ordered; for by the applause of all the people, and the
consent of the best in the city, we pitched upon the venera-
ble Boniface, a man ordained and consecrated hy Dhvnc
institution. Here is an election and ordination in one
*^ Uno omiiiutn consensu creatur pontifex. Plaiinn in Vit. Greg
•f Gregonum plebs omnis elegit. Greg. Turon. Hist. Fianc. 1.
10. c. 1.
:J: See tlie Enquiry,.p. 24.
^ Altero die ad Ecclesium nbi piius ab omnibus luni erat constiliituin,
habita omnium collatione. properavimus, ibiq; participate cum Chris-
tiana plebe consilio, quern Dens jussit elegimus; nam venerabilem vi-
rum Bonifacium — acclamatione lotiiis populi ac consensu raelionira
civitatis asteruimus, divine insliiutionis ordine consecratum. Baron .
An. 419. N. 8. Mag. IGOl. p^442..
64 AN ORIGINAL DRAUGHT OF"
certain pliace, in a general assembly of the Church, con--
sultation with, and applause of all the people in it; and
yet, our learned Enquirer is very well assured, I doubt
not, that there were many congregations in the Church
of Rome at that time; and therefore, what proof such
arguments can be, that there were no more than one in
St. Cyprian's time, I shall leave to himself to judge.
But can a Bishop write a public gratulatory letter in
his own name, and in the name of atl hi^ fratermty, as
our * Enquirer observes St. Cyprian did to Lucius, Bish-
op of Rome, and not have all the fraternity, i. e. all the
people of his Diocese present with him? Yes, surely, in
the sense St. Cyprian meant, he may; for if all the peo-
ple of his own Diocese were met together at the sending
that letter, then all the people of many other Dioceses, and
probably of his whole Province, were assembled togeth.
er for it too: For his words are, f / ani my colleagues,
and all tltc frateriiily, send this letter to you. Now col
leagues, in St. Cyprian's language, I think is unquestion-
ably understood of fellow-Bishops, and given by him to
no other order of Ecclesiastics whatsoever; so that all
the fraternity, subjoined to them, does most properly"
mean, that they and their Churches, as the occasion did
require, sent unanimous congratulations to the blessed'
confe^or Lucius, so lately returned from banishment.
If this be thought no clear construction of the place,
let us compare it with the Synodical Epistle of the Coun*.
cil of Antioch, from whence our Enquirer liimself here
q.uotes another authority to the like purpose. The Bish-
* Enquiry- p. 25. Fralernitas omnis. Cypr. Ep. 58. ♦ 2". or Ep.
61. Edit. Oxon.
+ Ego et collegae, ct fralernitas omnjs, has ad wis iiteia« mittimus
Cypr. ib..
THE PRIMITIVE CHURCH.. &C. 65
ops in that Council writing to Dionysius, Bishop of Rome,
and Maximus, Bishop of Alexandria, first prefixed their*
own names to the Epistle, and then join with them,
the Churches of God also; that is, i:nquestionably, the
Churches they presided over, who jointly with them sent
greeting, and concurred in the account they there give
of Paulus Samosatenus' case; and do we think the whole
Dioceses of those several Bishops were personally pre-
sent with them in. that Council? That would make it such
a Synod as is surely without example, and I think beyond
imagination. Certainly Bishops, or the chief magistrates
of any society or corporation, may in consistory or
council, write letters of a public importance in the name
of the society or body they relate to, without convening
or polling all the individual members of it: And their
reading' of letters of such public concern to their nume-
rous people, which is another argument our learned f
Enquirer insists upon, is better accounted for in such an
obvious sense as this is, than he will ever account for
King X JosiaWs reading the Book of the Covenant in the
cars of all the men of Judah, and all the inhabitants of
Jerusalem, io his own literal and strained sense of such
expressions. So that the triumph, in the close of this
head, might as well have been in softer words, at least;
for it is pretty much to say, for no better reasons than
these, that a primitive Diocese could not possibly be more
than one single congregation.
* EXtvof cat T/i£vaios Kai Qcofpt'Xog Kai' oc Xoiroi -ttovtss oi avv tj/iiv
■sapoiKuvJii raj syyv? woXsif Kai tOvrj Eirio-icoiroi /cai' TipisSv'] ipo i Kai AiaKovoi
Kai aiKKKXriatai Qm ayaTzrj'Jot;, &c . x^'pf""-
t Enq. p. 24. Sanciiisimic atque amplissimae plebi legere. Cypr.
Ep. 55. or in Oxf. Edit. 59.
J 2 Kings xxiii. 2.
66 AN ORIGIXAL DRAUGHT OF
There are some few quotations amongst the rest in
this place, which urge the necessity of all the people's
presence indeed, upon account of the part and right they
all had to judge of any offence that was brought before
the consistory of the church; but those will be more
properly considered in the following chapters, where
they are repeated to us again, and offered as undeniable
proofs of such a right and practice in the primitive
Church. In the mean time, I cannot but say, it is sur-
prising to see, how often the same quotations are brought
over and over again in this short Enquiry, to serve the
different ends of it, and make it appear a work of great
variety of reading, and strongly supported by primitive
authority for it.
We have a pregnant instance of this, in the four next
pages before us, which are from page 27. to page 31.
Our author had gleaned, as wo have seen already, all
the short phrases in St. Ignatius's Epistles, that he
thought gave any countenance to his hypothesis, and
offered them at once to prove his general proposition:
(These we had at page 17. to page 21.) And now he
gives us them all again by retail, and applies the self-
same quotations by piece-meals, to prove, that each of
those Churches St. Ignatius wrote to, were mere Congre-
gational Churches, and no more. Tliis makes the bulk
of authority look great indeed, but adds not one grain of
weight to it; and therefore the reader will excuse me, 'I
know, if I take no more notice of his repeated arguments
here about one Altar, one Eucharist, one Prayer for the
whole Church; that the Bishop took one common care of
them all; that nothing must he done without the Bishop;
that all jnust assemble together in one place, and the like.
By which repetitions he here labors separately to prove,
THE PRIMITIVE CHURCH, &C. 67
that the Dioqeses of Smyrna, Ephesus, Magnesia, Phila-
delphia, and Trallium, were such sort of Churches as he
contends for.
The strength of all those arguments, I conceive, I have
fairly tried already; and it is much there should scarcely
be one new one found to make any of those five eminent
Churches bear a clear testimony for him, when he took
the pains to consider each of them singly, and one by one.
It is true, to make the Diocese of Smyrna appear such,
he adds a short clause or two; (omitted before) 1st,*
That the Bishop of that Church could know his lohole
Jlock personally by their names. So he translates the
place, though St. Ignatius' words have no such affirma-
tion in them, but are only a plain advice to St. Polycarp
to do what the primitive Bishops always did, that is, to
keep the names of every member of his Church enrolled
in what the ancients called the Matricula of their Church;
the occasion of the words imply it to be so: He just be-
fore besought St. Polycarp f not to neglect the icidows of
the Church; and immediately after, desires him j". not to
overlook so much as the men-servant i and maid-servants in
it; and in the midst of this, as a means so to knov^ the qual-
ity, number, and condition of his Diocese, advises him to
enquire out all by name, that is, to get such a register of
their names, that upon occasion of any object of charity
proposed to him, of any complaint or application made to
him about any within his cure or jurisdiction, or in case
of apostacy, or perseverance in time of persecution, or
the like; by means of this general Matricula, he, as the
other Bishops did, might more directly know how the
* Enq. p. 27, E|ovof(a7os irav7aj ^vtu. Ep. ad Polycarp. d. 13,
t Xrjpai fii? afitKiiOiuaav. Ep. ad Po])'c. p. 12.
;j; E| ovo/ia7os waf?"? f')''£') AbXhj (cai iaXaj /iij uffEpsc^am. lb. p. 13.
68 AN ORIGINAL DKAUGHT OF
case stood with them. And which was more than all
this, the names thus entered in this sacred record were
personally entitled (hen to all the public intercessions and
spiritual blessings obtained by the eucharistical prayers,
oblations, and sacraments of the whole Church; and to
have their names blotted out of this, was a constant effect
of ex-communication, and was dreaded by all th^vt had
true veneration, as those primitive Christians had, for
the holy ordinances of the Church. Those who know
the right nature of the orthodox commemorations, and
eucharistical offerings for the saints, before the Roman
corruptions so wretchedly infected them, as they now do,
cannot be unacquainted with this. And these were suf-
ficient reasons for that apostolical father to mind a Bish-
op of the Church to be careful of keeping such a neces-
sary Mairkula as this, and an effectual way for St. Po-
lycarp to take care of the meanest and poorest members
of his Diocese; which, the context tells us, was the occa-
sion of St. Ignatius' using these words. But as to the
matter of but one single congregation being then under
his cure, and that he must fersonaUy know them all hy
name, as one neighbor knows another, which our En-
quirer's translation affirms of them, I think they no more
imply it, than that Augustus Csesar had but one town to
command, and could know every subject he had, when,
for many political occasions, he caused them all to be
enrolled, and required the state of his empire to be
brought in to him: * For the censor's work, in such a
case as that, was to give in an estimate of the age, chil-
dren, family, and estates of all the people under him, as
TuUy gives us an account of it.
« Censores populi aJvitatesi sobole?, familias, pe:uniajq; eensrnto
Cic. dekg. 1.0. fol. 1.
THE PRIMITIVE CHURCH, &;C. 69
But still, says our Enquirer, Smyrna could not^^ have
more than one congregation in it, because, as St.. Ignatius
says again, * it was not fitting that any should marry there
without the Bishop'' s consent. Now, I confess, it S3ems to
me no impracticable matter for the same thing to be
done in the very city of London, or York, at this day, if
either banns or licenses were managed with that proper
care which the church designed they should; nay, I think
it may be said, even as matters stand now, that either
the Bishop in person, or such as are commissioned by
him, which is much the same thing, have a necessary
cognizance of all such solemn contracts, before the con-
summation of them, in the largest Dioceses amongst us.
And this gives opportunity, at least, to consent, or disal-
low of them, without reducing their Dioceses to fewer
congregations than they have all along had.
Once more the holy martyr is summoned to bear v/it-
ness to this congregational cause; and if he fails them
there, our learned Enquirer, for a very great while at
least, gives him quite over. This last is a pretty close
evidence indeed, as f he manages it, for he makes the
holy martyr expressly say, that the Diocese of Magnesia
had but barely one Church in it; and I will shew you
how he says it: In his zeal for the unity of all the Chris-
tians there, he bids % ihe/n all run one loay together, as to
the temple of God, or us to the one tcm'ple of God, as the
old Latin translation has it, and the learned editor from
the Florentine MS3. says it should be, and as to the one
altar; plainly exhorting them, by icay of similitude, to
^npETTSt C£TOij ya^noi /cat ya^njiivaii j^lla yvuijirj; ry Eotj/cotS tvusuiv vot-
liBai'. Ep. ad Polyc. p. 13.
t Eiiq. p. 23. E(>? vaov ©£!/ . Ignnt. Ep. ad Mng. p. 34.
t nav7ss uf £'f vaov avvlpixili 0!»' Ovaiacrriptov, &C. Igliat. ib.
7
70 AN ORIGINAL DRAUGHT OF
Christian unity and communion, after the pattern of the
ancient Church of God amongst the Jews; who, though
they had never so many synagogues, yet they all cen-
tered, and were united in that one temple, and one altar,
which God had fixed for them at Jerusalem. But that
this comparative way of the holy martyr's arguing might
the less be perceived, our careful Enquirer takes no no-
tice of the little particle, j,s or as, but quotes the temple
of God in the singular number by itself, as clear to his
purpose, and gives it the name of a Christian Church,
though, besides this unfair dealing in the case, it may
justly be a question, whether St. Ignatius himself, or any
cotemporary writer, ever used that word ^"^^ for a place
of Christian worship at all, it being generally a term in
primitive writers, apphed to Jewish or Heathen temples;
and then jiidge what a proof this must be, for but one
congregation in the whole Diocese of Magnesia.
And now, though all the Churches St. Ignatius wrote
to, were eminent cities of the Lydian, or proconsular
Asia; most of them the seats of public justice for the pro-
vince where the Roman governor kept his residence, and
which is infinitely more, were dignified with a singular
visitation by our blessed Lord in his great revelation to
St. John; and therefore scarcely to be imagined such
inconsiderable Churches, as our learned Enquirer labors
to represent them to us. Yet, for fuller satisfaction in
the case, he frankly appeals to Antioch, Rome, Carthage,
and Alexandria, the undoubted metropolitan cities of the
empire, to bear witness to the certainty of his congrega-
tional scheme; and therefore, not to neglect him, we must
briefly survey them all.
Antioch was early blessed with the glad tidings of the
gospel; the blood of the first martyr became the seeds of
THE PRIMITIVE CHURCH, &C. 71
a Christian Church there, as the fathers took a pleasure
to speak; for many Christians, dispersed upon that occa-
sion, resorted thither; and the first account we have of
their labors is, * that the hand of, the Lord was with them,
and a great number believed and turned unto the Lord.
Tidings of this came to the Church of Jerusalem, where
the whole college of Apostles were in readiness to consult
for them. They send Barnabas, a good man, and full of
the Holy Ghost and of Faith, to improve this happy op-
portunity, and the success answered their expectation;
for by his powerful exhortations, much people, says the
holy text, xoas added to th^ Lord. But to forward this
work of the Lord still more, Barnabas travels to Tarsus,
and joins Saul, the great Apostle of the Gentiles now,
and returning with him to Antioch, they continue a whole
year together in that populous city, teaching much people.
What a harvest of Christian converts those Apostolical
laborers made in that compass of time, assisted by all that
fled thither from Jerusalem besides, by the f men of Cy-
prus and Cyrene, fellow-laborers with them, to convert
the Greeks as well as Jews to the faith; and by the sev-
eral inspired prophets, so peculiarly :j: noted to be amongst
them, I refer to the sober judgment of all who know the
fruits of many single sermons preached by an Apostle, at
the first promulgation of the Gospel. Two things are
sure, 1st, That the reputation and honor of the converts
ihere was such, that they laid aside the derided name of
Nazarenes or Galilseans now, and openly assumed the
name of their Lord and Master, § and were first called
Christians there.
* Acts xi. 19. Ver. 21. to ver. 27.
■f Acis xi. 20.
:j:Acts xi. 27. and chap. xiii. 1.
^ Acts 3si. 26,
72 AX O^IGIIsAL DRAUGHT OF
Secondly, * That there were two distinct sects or par-
ties of them; Judaizing Christians, zealous of the Law;
and Gentile converts, a^ earnestly insisting on their free-
dom and exemption from it: Each party so considerable,
as to call for an Apostolical Council to decide the con-
troversy between them.
Such was the very infant state of this Church of Anti-
och; the oversight whereof, antiquity tells us, the great
Apostle St. Peter, in a peculiar manner took upon him-
self, and for six or seven years, at least, made it his first
and special Apostolic See. After him, Church history
acquaints us with fourteen Bishops successively there,
before the heretic Paulus of Samosata was promoted to
that See. In the number of these, were those mirrors of
learning, zeal, fortitude, and piety, Ignatius, Theophilus,
and Babylas, scarce to be equalled in all the monuments
of the Church after the Apostles' time; whereof the first
sat forty years, and each of the other two thirteen years
together were the watchful and laborious Bishops of that
exceeding vast and numerous Jlock, as the words of the
learned § Doctor Cave are, where he speaks of St. Igna-
tins' charge at Antioch.
Yet notwithstanding all the united labors of so many
Apostles, Prophets, holy Martyrs, and Confessors, to
plant and improve a Christian Church in this renowned
city of the East, in this [eton-oXi;,] or city of God, as the an-
cients thought fit to name it; we are borne down, that
there never were more believers in it for two hundred and
seventy years after Christ, than what could meet togeth-
er in one single house of prayer, and barely m,ake a sin-
gle congregation.
* Chap. XV. 1, 2.
^Cave in the Life of Ignat. p. 108.
TH-C PRIMITIVE CHURCH, &:C. 73
One would reasonably look for very unanswerable ev.
idence, to prove so extraordinary an assertion; * espe-
cially, since this city of Antioch, according to St. Chry-
sostome's calculation of it, for St. Ignatius' times con-
tained no less than two hundred thousand souls in it; and
f TertuUian, as we have seen before, durst tell the per-
secuting Scapula, that the Christians then were u-cll vdgh
the greater part of every citij. Yet all that is offered us
to the contrary, is only this, that Paulus of Samosata,
the heretical Bishop of Antioch, after the middle of the
third century, refused to resign the Churches house, when
he was synodically deposed by a council held there; and
this Church''.^ house, as our learned :}: author will have it,
must needs be the only house of prayer or public worship
for all that Diocese, and consequently they could make
but one congregation.
Now, thatthe Bishop of Antioch had a peculiar Church,
or house of prayer for himself, as Bishop, more imme-
diately to worship or officiate in, need not be disputed;
and this so peculiarly the Church's house, that so long
as he was rightly possessed of that, he was possessed of-
the Church or Diocese whereof he was Bishop; and to be
legally and canonically ejected out of that, waste be
ejected out of the Churcli, be the Diocese great or small,
of more or fewer congregations belonging to it: For
so, when Constantius the Emperor was resolved to eject
§ Paulus of Constantinople out of that Bishopric, he
* See Dr. Cave, ubi supra, p. 101.
t Tanla hominum muhitudo, pars pap,ne major cujusq; civitatis. Ad
Scap. c. 2. p. 86.
t M.7i&0jt(as tK^-ijvat rrji KuKXriaiai oi/cs Eusrb. 1. 7, C. i.0.
<i Tovfi :v navXov Trji EvicXr/iTiaf cxSaWrj avucayrj is l:S avjrii' MaKidov-
lov Social. E. H. 1. 2. c. 6.
7*
74 AN ORIGEVAL DKATTGHT OT
ordered Philip the Prefect to turn him only out of one
Church, in the singular number, and place Macedonius
in; that is, out of that single Church where the Bishops
of Constantinople used to reside and officiate, though
there were sundry other Churches, long before that,
built by * Cohstantine in that city, and an undoubted
part of that Bishop's Diocese. But this single Church,
or house of prayer, was so peculiarly the Church's house,
that, by being dispossessed of that, he was entirely thrown
out of the wholj Church, or Diocese, of Constantinople.
And instances enough of this kind might be given, if need
required; but I think the case is known to be the very
same in respect of any modern Bishop's Cathedral at
this day. Yet, to come more directly to the case before
us, I think the Synod of Antioch's account of Paulus Sa-
mosatenus, from whence this very objection is taken, does
pretty fairly prove to us, that that Heretical Bishop had
more Cliurches under him, besides that house of the churc/t
which he kept possession of; which it is questioned, in-
deed, whether it was a house of worship or no, because,
amongst the many accusations of him, they tell us, * he
sent Presbyters out to j)reach up his own praise in their
sermons to the people; and who should tliese be, but Pres-
byters, that officiated under him within his own jurisdic-
tion; for the plirasj imports no intreaty, as if it were to
aliens not subject to him. but an act of authority rather,
for he sent them out to do so. Nay, should they have been
i'resbyters related to another See, they are, at least, an
instance of religious assemblies held by such, in contra-
distinction to the Bishops to whom they did belong, which
*■■ i;uscb. (levit. Conit. 1. 3. c. 43.
t IljjKrSvT-pas tv Tais Trpoj to aoov o^iXijai kuOdici OmAtystrSai . Euseb
1. 7, c. 39, p.i2;29.
THE PRIMITIVE CHURCH, &C. 75
overthrows the Enquirer's congregational scheme, take
it in what sense you please. I will not conceal what
is farther said here, that he sent out Bishops of adja-
cent villages and cities to do the same thing for him;
which our learned Enquirer makes farther use of in
another place, ^and shall be considered there. I shall only
say here, that the judicious Valesius understands those
Bishops to be no others than flattering Chorepiscopi,
which makes them a farther part of his own Diocese still.
But this alters not the present case; and so the Bishopric
of Antioch, I hope, will lose but little of its glory and ex-
tent by one such unconcluding argument as this.
Rome, the Metropolis of the Empire, is appealed to
next, and allowed no greater honour than the rest: Their
faith was early spoken of throughout the whole world;
their Church founded by the two great Apostles both of
Jews and Gentiles, and Martyrs and confessors were
zealous pastors over them for many generations after;
Yet, for above 200 years after Christ, our learned En-
quirer will assure us, they were not improved to more
than a single congregation. His demonstration is this,
that * Natalis, a penitent confessor in that Church, re-
turning from the heresy of Theodotus, felt down at the
feet of the Bishop, clergy, and people, to bewail his fault
before them; and at length the Church was touched with
compassion towards him. I shall take no advantage of
his transposing the historian's words here, so as to make
neither sense nor grammar in his quotation of them, but
only set them right in the margin, and allow the full im-
portance of them. The penitent f Natalis, it appears,
* Enquiry p. 32. JlfioaTrctTiiv tw TS.'JTtaKoiroi K\rjpio XaiKuiv djv lu C7rXay\,
Xvoy £KKXr;(Jiav tct iitjOii -xpriaafiivov . Euseb. 1. 5, C. 28.
+M£7o ToXXi;j OTTaSris Kai iaKpvuv TpoiiTianv Zitpv^ivo tw micKOTiii) (cvXiOjuivov
76 AN ORIGINAL DRAUGHT OP
went early to the ])lace where the Bishop, paid his de-
votions, falls down before the Bishop, clergy and
people there; and with prayers and tears, besought the
merciful Church of Christ to admit him to communion
again; which, with great difficulty, was granted to hira.
Now, this could not be done, it seems, in this particular
manner; but that the whole Diocese, under the Bishop
Zephyrinus's jurisdiction and care, must needs be then
with him, and consequently make but one congregation;
and if we would argue so, we might affirm as well, that
Christ had no part of a Church in the world but what
was there; for it was the merciful Church of the merciful
Christ that he begged to be admitted into, and which he
moved with his tears; and if that particular assembly was
no otherwise so, than as it was in unity with the one only
Church of Christ upon earth, then it would be as much
so, if there were twenty other congregations belonging
10 it, in the same union and communion with it, as if it
were the only one that the whole Diocese had. But, to
be plainer in the case, and bring it home to our own times,
should such a case, as Natalis' was, happen in any Chris-
tian Church at this day, and the Bishop be found at his
devotions with any of his clergy about him, as in his own
Cathedral it is scarcely to be known when he can be
found without them, and in' the primitive Church, where
the orders of them they called the clergy were many
more than now, to be sure they never were, and should
the penitent supplicant kneel before them all, and, in a
full congregation of the people, ask the pardon of tlie
Church; might not an English historian, do we think,
tiTTM TB{ TioSas B fiovov TO>v cv Till K\r]piii aWa Kot T(i)v \aiK(i)i> cniyxiai re Toti iaK
pvai TO tv cK\ayxvov EK(cXi7(riov tu eXet/^uovoj Xpija iroWri ti tti Setjatt xpi<"'-
fiivov /ioXis KotvuvvOivat. Euseb. 1. 5, c. 28, p. 169. Edit. Paris, 1678.
THE PRIMITIVE CHURCH, &C. 77
say, that this humble penitent fell down at the feet
of the Bishop, clergy, and people, and yet the Bishop
have considerably more of both kinds within his Diocese
and jurisdiction, than were personally present at this
particular solemnity? Surely one would think he might:
And yet not a tittle more than this is said in the penitent
Natalis's case; for there is not so much as the useful
phrase, of all the clergy, or all the fcople, offered us to
help us out here, which in many of our Enquirer's fore-
going quotations he laid so great a stress upon, though
the construction was far from being just and reasonable
there.
To strengthen this instance of Natalis's case, there
are five reasons more offered us, but every one of them
repetitions of what had been said before. For * here
we are twice told again, that all the brethren met together
in the Church to choose a Bishop when the see was vacant;
which I have expressly shewn to be affirmed of elections
in the fourth, fifth, and sixth centuries, when all the
world knows the Dioceses had congregations enough in
each of them. Two other reasons are, that all met to
concur in sending salutations and letters to other Churches,
and to hear such read. And lastly, that the Church of
Rome had so peculiarly but one altar, that the second,
which Novatian erected, was called a j^rqfane altar. For
each of which reasons, I only refer the reader to what
has been said of them before, who, I believe, will be sor-
ry with me to see such arguments relied upon in so im-
portant a cause;, and so often repeated, to appear many.
In the mean time, the Church of Rome is far better
represented to us by Cornelius, the truly apostolical Bish-
* Enquiry, page 32, 33.
78 AN ORIGINAL DEATJGHT OF
op of it, in the third century; who tells us, there were
then no less than forty-six Presbyters in it; which, if
compared with the number of assemblies in each city, the
erecting new and larger Christian Churches in them alh
mentioned by Eusebius within the same century, (Eccl.
Hist. 1. 8. c. 1.) fairly implying that they had oM and
smaller ones even before them; we need not be at a loss
to conceive what sort of services those numerous Pres-
byters were engaged in: For it was to minister, no
doubt ofit, in many of those particular oratories they
were then possessed of; as you will the easier agree to,
if you consider what Cornelius farther says of it, that
besides those * forty-six Presbyters, they had seven dea.
cons, seven sub-deacons, forty.iwo acolyths; exorcists, read-
ers, and door-keepers fifty-tioo; all necessary, says he,
io the service of the church, besides widotos, impotent, and
poor above fifteen hundred, living on the alms of the
Church; and answerable to all this, a vast innumerable
multitude of people in it, as the holy Bishop's words ex.
pressly are.
This is so authentic an account of that primitive
Church of Rome, as I believe the most zealous advocates
for the congregational way will not pretend to call in
question; but how they can reconcile it to their own
scheme, I leave to themselves.
I enlarge not here, on the transcendent liberality of
this single Church, by which f they supported many other
* UptiSvTfpug TC<TaapaKov'Ja i^ ^taKovai iv'Ja vno haKovni iirja oko'XvOhs ivo
Kai TiaaapaKovJa i^opKiirai it ku'i avayvioslas cjJ"i wuXupoif ivo Kai TivlnKovIa'
Xnpai aw 0\i6opivois vvfp ras X'^'^S irivlaKOatai sj Trav^oi r) tu ^cfirors
Xapis Kui (piXavOponia SiaTpt^n TOiuro vXriOoi Kai avayKaiov ev tti 'EKK\riaia
■t:\ti6vtjtv apiOjioi pcTa fiiyi-iln Kai avapiQprfju \aii. Euseh. His. I'iCcl. 1, D,
c, 43.
t EK/cXijiTiais TToXXaij ran Kara Traaav 770X1V C(po6ia T-'.jirreiv iv piJaWotf ii
aSt\<potivTTapx>i''iv ivixopvyn^l^s- Euseb. EcU. Hif. 1. 4, c. ^J.
THE PRIMITIVE CHURCH, &C. 79
Churches in every city, as Dionysius of Corinth bears wit-
ness for them, relieving their poor, and maintaining their
Christian slaves that were condemned to the mines. Nay,
the other Dionysius of Alexandria affirms, that the *
u-hole country of Arabia and all the ■prozlnccs of Syria
were abundantly relieved by the Church of Rome alone.
Compute then the numerous clergy, the list of widows, o{
the affiicted and poor, which we have just now seen this
single Church continually maintained at home; and if
not many rich, not many nolle were called, one would be
even forced to think, that legions, at least, of a middle
fortune must be in it, to raise such extraordinary contri-
butions as these.
Nor will I insist on the positive account the judicious f
Mr. Mede gives us of particular Churches, or titles, as
they were then called, that were founded in this Church
of Rome in the second century, though he quotes the
very names and qualities of them that founded them.
Enough has been said, I ho])e, to vindicate this imperial
city from the hard imputation of yielding no better fruits
of the great apostles, saints and Martyr's blood, that was
shed in it, than -what amounted to a single congregational
Church for three hundred years together.
Carthage shares with Rome in this; and as she was
rival once in glory, she must be as little in her Christian
converts now. The great jf. Tertullian magnified in-
deed that native city of his, and well nigh defied the
persecuting governors with glorying in the numerous
multitudes of believers there; but all, it seems, were a
mere parochial congregation. This is somewhat strange,
* A« ftev Toi Supiat oXat /cat i; ApaBia oij i-napKu'Jt tKa^olt. lb. 1. 2, C. 5.
t See Mede's works, Book ± p . 327. Edit. 4. in 1677.
X Terlull. ad Scapul . c . 2. p. 86- Edit. Rigalt. 2. Lutei. 1641,
80 AN ORIGINAL DRAUGHT OF
especially to those who know the glorious figure the
Church of Carthage made, and the mighty influence it
had in all affairs of the Christian world, in the Cyprian-
ic age. Yet let us hear the evidence that is given for
it; for that is but just and reasonable.
The first reason offered is this, because * the Bishop
of that Diocese could know every one therein. Now, I
will but state the case of this quotation, and you will
quickly see the determination in it. St. Cyprian was
now in banishment, he writes to two African Bishops,
Caldonius and Herculanus, and with them to Rogatian
and Numidicus, two of his own Presbyters f that they
should take care to relieve the necessities of the poor,
out of the contribution of the brethren; and if any of them
would work at their own trades, and yet could not fully
provide for their families, they should allow them some-
thing towards it; and in doing this, he directs them to in-
form themselves carefully of the different ages, condition,,
and merits of the men, to the end that I myself, says he,
upon whom this care lies, may forthwith thoroughly knoio
them all, and if any of them he humhle, meek, and worthy
of it, I may put them into some office of the Church. T ap-
peal to the words, context, and learned Annotations upon
the place, if this be not the genuine sense of it; wherein
therefore, these two things are plain:
* Enquiry, p. 34. Ut omiies optiinc nosfem. Cypr. Ep. 38. ^ 1.
or ill Oson. Edit. Ep. 11.
t ("unique ego vns pro ino virarios misprliii, iit exptingcretis necef-
sitates frairum nostrorum sumpiibiis, fi qui etiam vellenl siias artos
exercere, addiianiento, quantum satis e?set,desiHeria eorum juvareti?;
simul etiam et cetates enrum, Pt conditiones, et merita fiiscernereii?:
ut jam turn:: Ego, ru'i cura incuinbit, omnes opiime nojfem, etdignrs
quoqut et liuiniles et mites ad EcclesiaslirJB ad ministrationis r.fiicia
permovcrera. Cyp. Ep.4l. ut^upra.
THE PRIMITIVE CHURCH, &;C. 81
1st. That the a// here spoken of, were only the list, or
MatricLila, ofthe necessitous and poor ones in the Diocese.
And,
2d. That St. Cyprian had so little personal knowl-
edge of them and their condition, that he employed the
Bishops and Presbyters he wrote to, to send him the best
information they could get of that matter; and this is
brought as a proof, that ike Bishop of thai Diocae could
know every one in it; which, I think, is as clear a proof of
the contrary, as one could expect to meet with.
And yet, the second argument upon this head, is eirawn
from this very passage again; for from this direction to
the Bishops and Presbyters, to relieve all that wanted
out of the contributions of the brethren, by making a wrong
stop in the construction of 'it, he possesses his reader, '-^
that the debts and necessities of all the brethren were defratj-
ed at the single expense of the Bishop; and then breaks
out into admiration at the many thousand pounds he must
tieeds have expended, if his Diocese had some scores of
parishes in it! which is a mere chimera of his own form-
ing; for St. Cyprian's words import no more, than that he
was common almoner or curator for the poor of his Dio-
cese, and therefore gave order to his agents in trust for
him, to take what care they could in it; which how far it
is from proving any Diocese to be a mere congregational
Church, I have shewn at large already.
A third argument is the very same which he gave us
before, (page, 19.) viz: f that the Bishop celebrated the
sacrament, the ichole brotherhood being present; and I have
* Ri^ahiiis's note, ajiproved by Bitliop Fell, upon the place, is
thi?, cujiis iiecessitas beneficeiiila fiatrum sublevebatur, ejus et nomen
c.vpungebatur.
t Enquir}', p. 35.
82 AN OBIGI.\AL BRArGHT OF
shewn here above (at page, 62.) the unfair representation
of that passage, and that the inference was not true.
4th. But it is farther urged, * that all the people could
hear and see the reader Celerinus, ichen he read from the
pulpit; and I doubt not, but when, and where he read, it
was so. But these general expressions, throughout this
whole cause, without regard to the common acceptation of
all mankind, admit of no limitations: but if «// i\\e people
heard him, it must not be understood o^ all that were pres-
ent, but of all the Diocese to a man; though St. Cyprian,
■\ not above six lines lower, speaking of him again, says
only, whosoever hears him, should imitate his faith. And
Balsamon, I fmd, describing the oflice of a reader in gen-
eral, at a time, when every Cliurch that had any reader
at all, had many congregations in it, expresses himself in
much the same terms, and, as the translator renders it,
makes him read so, % that every one heard him, as Suicer
observes from him. Besides, that there were several
readers in this Church of Carthage, is very sure. This
Celerinus, Avith Aurelius, were two new ones just ordain-
ed by St. Cyprian in his exile, and added to them that
served the Church in his absence: And he tells them,
11 he is sure they would loish to have many more such.
The number of his Presbyters is as visible in all his
writings too; and though men may form imaginary offices
and employments for so many chargeable ministers in
* Eiiquirj', ib. Flebi u.iivoiste. C'vpr. Ep. 34. or hi E- lit. Oxoii
31).
t Li-ctoris ficiein qu'squis audierit iinitctur. lb.
I En Koivri oKpoacra avayiKjuaKiiv Oinuibiis r,nd;bu>. See Suicer
al vocein Avayvta^s.
II Sclo vos optare tales in Ecclesia nostra (}uanipk'rimos ordinuri.
Ep. 30. p. 75. Edit. Oxon .
THE PRIMITIVi; CIIlKCir, &c. 83
one congregation, when Christians bad reason enough to
be as frugal as they possibly could; yet a more natural
and reasonable account of them, I believe, will never be
given, than that they had several oratories to attend,
especially in that state of dispersion they were then in,
when it is scarcely conceivable they should hold so for-
midable an assembly together, even if they could; and it
is not a little remarkable, how often St. Cyprian com-
plains of such and such Presbyters admitting the lapsed to
communion, whilst others were commended for not doing
so; which, if they all united in one assembly together, I
think is not to be conceived.
It is plain, the barbarous Proconsul Paternus, who
condemned St. Cyprian himself, understood they had
more places for religious assemblies than one, when he
told him, the emperors Valerian and Gallienus * com-
manded there should be no meetings in any 'places, and
that they should not enter into their Cemeteries, (in the
plural number) as the words in the margin shew.
If I could attend repetitions, with more patience than I
have already done, here was a great deal more work for
me still; for here we have the current arguments again,
o^ all the people heing present, consulted, and approving
ordinations, elections, Church censures, absolutions, and
the like. Now, so far as this manner of their being pres-
ent at these acts of discipline, prove the Diocese to be a
bare single congregation, I have fully considered them
before, and therefore may justly supersede them here.
And so far as they refer to a pretended right or jurisdic-
tion of the people in the government of the Church, we
shall find them pressed upon us again and again still, and
* Pia2cipiunt ne in aliquibsis locis conciliabula fiant, nee Cosmeieria
unRrc iiantur. Cypr. Pass, ex Vet. Cod. i\I.;5S. in Pontii Vit. Cypr.
84 A?» ORIGINAL DRAUfiHT OF
under that consideration I shall examine them farther as
they lie in my way. In the mean time, I shall leave the
Church of Carthage, with this authentic testimony for her,
that as little as she was in her flourishing times of peace
and safety, the number of her lapsed memhers only, was
such in the Decian persecution, * that thousands of tick-
ets were daily granted by the Martyrs and confessors on
their behalf, to procure their reconciliation to the Church;
and many of those tickets, not for single persons, but for
themselves and friends together; f for so their holy Bish-
op expressly tells the Roman Presbyters and deacons,
and reproved the overforward Martyrs and confessors
themselves for it; and what manner of single congrega-
tion such a Church should make, before the fatal fall of
so vast a number of her members, and after their blessed
union again, I leave to any impartial man to judge.
The last Diocese, considered by our learned Enquirer,
is that of Alexandria; and had he happily begun, instead
of ending, with this, one would be apt to think it might
have prevented the trouble of all the rest; for if ever any
author gave up his whole cause at once, I think it may
be seen here. His main point all along contended for,
was this, that every primitive Diocese for three hundred
years together, consisted only of a single congregation;
but now the force of truth constrains him to confess, ^
that the Christians 0/ Alexandria, within the third century,
* Sine uUo discriiiiiiie atq; examine singulorum (laicutur qiiolidic
libellorum millia. Cypr. Ep. 20. Edit, Oxon.
•f liuibusdam sic libellos fieri, ut dicatur, coininunicet cum sui-: —
f:t possum nobis viceni, ei triceni etamplius nft'erri, qui propinqui et
afFines, etliberti ac domestici esse. asseveienture|us qui accipit libellum.
C3-pr. Ep. 15. Edit. O.Kon. p. 35^
t Enquiry, p. [iiy.
THE primiti'.t: cntTRcir, &c. 85
divided themselves into several distinct and separate con-
gregations, and all subjected -to one Bishop. These are
his own words, and what need have we then, you will
say, of any farther controversy? I confess, I should
think no need at all, only it is not amiss we should see
what management is used with this dangerous evidence,
which extorted this candid confession from him, that he
might not hurt the congregational cause after all.
It was a passage in Dionysius, the holy Bishop of Alex-
andria himself, that inclined our zealous Enquirer to this
gentle temper; for this, * says he, is clearly enough asser..
ted by Dionysius, loho mentions the distinct ' conn-relations
in the cxtremest suburbs of the city.
To make this hard testimony a little more pliant to
this purpose, we have this ingenious comment upon it,
that these f congregations were only a chappel of ease
within the suburbs of Alexandria, for the conveniency of
some members, who Hved too far off to come to their one
usual meeting house, so often as they held assemblies
there; being every Lord's day, Saturday, Wednesday and
Friday; and therefore it was concerted between the
Bishop and his people, that they should erect this chappel,
or these chappels for themselves; and, tipon solemn occa-
sions, should all meet in the one mother Church, and so
continue hut one congregational Church still.
In which cpmment, we have a great example of what
zeal will do for a bad cause. For.
1st. This single chappel, or these distinct congref^a-
tions, for they are named in both capacities, are positive-
ly said to be within the extremest suburbs, at least, of the
* Enquiry, p . 3D.
t Ev vpoa^iioii ■rroppiii'Jcpo) Ktifisvots Kara fxtpoi laovrai avvayuiyai, Ad-
vers, Gormannm apud Euseb. 1. 7. c. 11.
8*
so- AN OKIGfTWAL DRAUGHT OF
cify oi^ Alexandria; though Dionysius himself says only,
* as it were willdn such suburbs; and thus you may re-
member this wary author did, in another quotation, f
leave out this little particle ['^'h or as it were,'] to very good
purpose; and so it is here, for a chappel within the sub-
urbs, though it were in the remotest of them all, in the
vulgar acceptation of them amongst us, would suit pretty
well with an English parish still, which more congrega-
tions, a little farther off, would scarce do so well. And,
2d. All this matter must be represented as a singular
case, concerted between the Bishop and his people, that
they should not only erect this chappel, or chappels for
their own ease, but engage themselves upon solemn occa-
sions to assemble in one and the same Church with him
still, and so be a mere congregational Diocese, notwith-
standing these multiplied congregations in it. For all
which, there is not one tittle of warrant or autnority in
Dionysius's own narrative of it, but enough to shew a
very different case from it.
I have had occasion given to consider this whole case
of the Church of Alerandria before, :j: to which I refer the
reader, for fuller information in it; and only remind him
here, as a help to understand this short comment, that
the place where these distinct congregations were held,
was in and about Coliuthio, in the region of Marajotis,
which was a different Nomos, or district of Egypt, from
that of Alexandria, both in the Macedonian and Roman
division of it. Ptolemy distinguishes each of them as
separate regions by themselves, as our learned i^ Dr.
* S.S IV Trpoa^ciois iToppiiiT-poi Kitnivot; Kara ptpoi avvayiiiyai . EiiECb. ib
t Vide pag. 69. supra.
\ Vide supra, p. 6. & p. 49.
0 Sec Heylin's Cosmog. p. 929. Edit. 3- Lond. 1G57.
THE PRIMITIVE CHURCH, &C. 87
Heylin also does, who tells us, that Plinthine and Hierax
were the chief towns in the region called Maraeotica; and
how large a country it was, and distinct from Alexandria,
the contrivance of the Arians shews, who set up Ischyras,
the pretended Presbyter, for another Bishop there; know-
ing, doubtless, there was scope- and district enough for
another Diocese, even in the notion and practice of the
fourth century, for they never presumed so far as to make
him Bishop of Alexandria itself. But we need no other
evidence, sure, in our present case, than that the holy
Bishop of Alexandria we are now speaking of, was, at
this time, confined in this very place in the condition of
a banished man, and where, he tells us, * Christians never
had resided before, till his name and sufferings had
brought these several congregations of them into the
country round about; it bei-ng a place infested with va-
grants and robbers to that very day, and where he was
much afflicted, as he says himself; to hear that he must
go. Judge what a kind of suburb this must be to his own
city of Alexandria then; I mean, in our modern and Eng.
lish notion of a siihurb, for whose sake this comment "is
made, and in which sense only the plausible contrivance
of a chappel of case could have any show of reason in it.
For if he would allow it to be understood in the ancient
acceptation of the word, wherein f suburbs comprehen.
ded large adjacent countries, whose towns and villafres
were the peculiar cures of Presbyters u-nder the Bishop
of the Diocese wherein' they lay, we should not need to
* EpJ7f<ov fiTiv a5!.\<pu)v TO x'^P'ov TaU cz rmv oSotTro(>!iv'](i)vc vox>^r](TKTt Kat
Xv^wv KaTaipofiOii tyKiiii'.vov ijxOiOriv Kai Xiov £xaX£:r;7i'a, Euseb, ib. 1. 7,
c. II.
t See Valesius's Annot. on these very words, Ka]a fiipos trvi'ayuyaj .
In Euseb. ib.
88 AX ORIGIXAL DRAUGHT OF
dispute about it. But such a primitive construction as
this could no ways clear his point here, but would give
his citizens' clinppel of ease a most unwarrantable situa.
tion; and yet it is plain, that Dionysius himself did not
then take the place here mentioned for a suburb of this
city, even in his extensive notion of it neither; else he
had never said, as it were in remoter suburbs, had it ac-
tually been there. Not to mention how unprecedented
a thing it is, to affix the more modern term of a chappel
of ease, to any place of public worship in those primitive
times; where, I conceive, neither name nor thing is in
any author to be found.
To speak the least we can then in this present case; it
is very plain, that some fair symptoms of a modern Epis-
copal Church did appear in this primitive one of Alexan-
dria; and no wonder it should be so, since the great
Evangelist St. Mark had, in his own time, converted and
settled many ccngregations of Christians in the very city
itself, as * Eusebius tells us, who calls them Churches
in the plural ncmber, without any cautious distinction of
chappels of ease, or any thing in name or nature like it,
to make them a parochial Diocese still, but took care to
leave upon record, that one single Bishop successively
presided over all. And one cannot but think it strange,
to see an English pen so very industrious to deface the
genuine characters of this primitive Church; when they
do no more ihnn bear witness to the venerable ApostoJ-
ical constitution, which the providence of God, and our
own spiritual superiors, have provided for ourselves at
home.
But, once more, though great imperial cities may
* 'EKK\r]aiai iTTt avini AXiia'i'ipiias (Ti'^iraadai. Euseb. Hist. Ecl, S,
e. 16.
THE PRIMITIVE CHURCH, &C. 89
make a show of being more than congregational Church-
es, yet what can we say of Bishops placed in villages?
Does not that prove, that their Diocese could be no
greater? If it proves any thing, it must prove their ju-
risdiction to reach no farther than their village too,
which I never yet could hear of. To be a Bishop in a
village, and of a village, are very different things; and
should an Englishman read no more than the history of
his native country only, he would find a Bishop's See,
ever and anon, fixed in a village, as properly so called
as any Episcopal village in ancient or modern history
whatsoever, and yet his territories and dominions as
fruitful in parishes and Churches under him, as any city
Diocese in the land besides.
But this argument is exhausted by the excellent Dr.
Maurice long ago; and Episcopal villages surveyed v/ith
such patience, and the objections from them confuted
with such learning and reason, in his admirable defence
of Diocesan Episcopacy, that one would little think it
should appear in public again. Yet I will not wholly
pass by the authorities that are offered for it here.
I shall join the two first of them together, because in
the application here made of them, they really are an
answer to one another. Clemens Romanus tells us, that
* the Apostles f reaching loth in city and country, consti-
tuted Bishops and Deacons there. Thus he translates
the words of Clemens in the margin, though through re-
gions and cities are at least as genuine a translation, as
that; and by the precedency of regions in the text, they
may more naturally be unJerstood oi^ provinces or coun-
tries in the largest sense of them, than of mere country
f Ka7a xwpa; yv Kat TroAfi? Kripv(!<Tov']ii KaOi^avov lis iirinKoirts Kat haKove?
ZoiliKov a-o Kopavns (coj^ih". Ep. 1. ad Corinth, p. 54.
90 AN OKIGIXAL DRAUGHT OF
villages. But let us hear what St. Cyprian adds to this:
Bishops, says he, loerc ordained throughout all jprovinceg
and all cities.
Now by our author's quoting these two fathers to the
same purpose, as he tells us he did, he has all the reason
in the world to understand St. Clemens' countries, and
the frovinces mentioned by St. Cyprian, to be the same
thing. And since the latter never understood frovinces
in any other sense, than as large tracts of countries, con-
taining cities, towns and villages in thero; so by parity of
reason, he ought to allow, that St. Clemens meant such
sort of countries too; and then both cities and countries
might originally have Bishops set over them, and not a
village have a Bishop in it still; which I have only taken
notice of, to shew how little these two quotations prove
the thing they were intended for; since, if they w-ere
equivalent, or much to the same pnrpose. as our author
says they are, they make no proof, I think, of village
Bishoprics at all. But I have * elsewhere otherways
accounted for the doubtful and undetermined sense of St.
Clemen's Bishops, in the age he wrote in; to which I may
refer the reader for farther satisfaction in the case.
Another argument there is from an instance of a Bish-
op in f Comane, which, I am free to own, the historian
calls a village, and dispute not, but it really was so; for
I have shewn above, that villages may have a Bishop's
See in them, though examples in antiquity are rarely to
be found indeed, and yet their jurisdiction be large enough
too; and that Comane was of that kind, may the rather
be presumed, :j: since it appears, that that particular place
* Vide fupin, cli. 1. p. TTl, il.
* ZuTliKov ritro \\.oii(u>i Kixijirii. Euscb. H. E. 1. 5, C. 16.
:}; Episcopus Comancnus mciiioraiur in Epiitola Episcopoium Pain-
THE PRIMITIVE CHURCH, &C. 91
h-ad a Bishop's seat in it, even in the fifth century, and
at the time of the council of Chalcedon; when, I believe,
no man thinks there was any one Bishop in the Christian
Church, that had no more than a single village for his
Diocese. In a word, it is strange to see what narrow
search is made, to find here and there an instance of this
kind, amongst so many thousand Bishoprics as the histo-
ry of the Church affords; whereas, had villages been
Bishops' Sees by Apostolical institution, wherever any
congregation could be gathered in them, the advantage
in number, one would think, should soon have been on
their side, in the general account of Episcopal Churches
in the Christian world.
But it is surmised still, that theie must have been many
Bishops of villages, and very obscure villages too, among
those 78 Bishops that sat in council with St. Cyprian, in
the year 258, because we do not meet with the names of
many of their Sees in Ptolemy, or the old geographers.
Now, whatever may be missing in the ancient geofj-ra-
phy, here referred to, it is plain, that every Diocese,
named in that council, is very learnedly accounted for
by the venerable editor of the Oxford edition of St. Cy-
prian's works, in his notes upon it; partly from those an-
cient geographers themselves, and partly from other
authors of unquestionable credit in the case; such as
Antoninus, Optatus, St. Austin, Victor Vitensis, the Noti-
tia African, Collatio Carthaginensis, and the like. And
as they are generally styled cities in direct terms; so, if
one in twenty of them should be suspected to be other-
wise, it neither proves their Dioceses to be single conn-re-
gations, as we have seen before, nor should be thought
phylia; ad Leonem Aug. See Vales, in Euseb, ubi supra, and Con-
ciUChalcsd. Parts, p. .391.
92 AN ORIGINAL DRAUGHT OF
Strange in the confines ot' those inhospitable countries,
where the natives rarely multiplied their cities, yet were
numerous in their lesser dispersed corporations, and be-
coming Christians must have their Bishops seated in the
most convenient mansion for them all. Such instances
in the more uncivilized and desert parts of the world are
unquestionably to be found. But to take a model of the
Christian Church from them, is peculiar only to a few
authors in our own times.
To close this cause and the second Chapter together,
we have Justin Martyr's Sundays- Assemblies once more
recommended to our better consideration, and St. Igna-
tius' strict charge to the Magncsiiins to keep in close
union with their Bishop; which, without going all to his
single house of prayer, our Enquirer seems to think im-
practicable. But how ditierent the sense of those holy
fathers is from what is here put upon them, I have shewn
at large * before; and hope so genuine a construction of
them, being plaiilly conformable also to the principles
and practice of the Catholic Church of Christ, will find
no hard admittance with any peaceful friend of the like
primitive constitution in our own native country and
times.
CHAP. III.
ENttUIRY INTO THE CONSTITUTION, &.C. OF THE
PRIMITIVE CHURCH, &.C.
The Bishop's flock, we have seen in the former chap-
ters, is moderate and small enough. His duty is now
represented to the full. The particulars are many, and
*Vide supra, p. 37, and p. 39.
THE PRI3IITIVE CHURCH, &C. 93
yet bnt little controverted, as this learned author observes,
on either side; they are with great exactness summed up
in this place, to introduce the absolute necessity of his
residing constantly upon his cure; which in the next par-
agraph is so earnestly insisted upon. And in that view
of them, I cannot but take notice, that the several acts
of the Episcopal function, here mentioned, are many of
them so represented by the authors he quotes about them,
as to imply an inherent right in the Bishop, of ordering
and disposing the discharge of them, as much as a per-
sonal obligation upon him to discharge them all himself.
Thus, for instance, in the act of preaching; Origen here
quoted, to prove it was the Bishop's duty, * elsewhere
inlbrms us, that the Bishop commanded him to preach,
and enjoined him the very subject ho should preach upon:
(Enquiry, page 58.) which shews the Bishop to be as
much, at least, a spiritual guardian of the holy ordinance,
obliged by his function to provide effectually for the do-
ing of it, as that he was personally bound to do it himself;
and allowing but one congregation in a Diocese, it was
a temporary dispensation to him, from performing that
duty; and what could any one say, should that Bishop
have oftner done such an innocent thing again? f Soz-
omen goes farther indeed, and tells us, it was a custom in
the Church of Rome, for neither Bishop nor any one else
to 2)reach there; upon which the learned Valcsius notes,
that no sermon of a Bishop of that Church was ever ex-
taut before those of Leo the Great, which was in the fifth
century, and quotes Cassiodorus to confirm what Sozo-
* Origen. in Ezek. Hnm. 3. Origen. Horn, de Engastrim. p. 2S.
vol.].
t Ou7£ is i STTiaKovoi DTI aWos Tis ivOaSi siri ExxXficnai liSaaKii. Poz-
om. Hist. Ecc!. 1. 7, c. 19, and Vales. Annot. ib.
94 AN ORIGINAL DEAUGIIT OF
men said, an authentic witness, who was both senator
and historian, in the city of Rome itself. I infer no more
from this, than what barely relates to the case before me,
namely, that the Bishops^ continual preaching to their
people, which our Enquirer here * asserts, was not uni-
versal, at least, in the primitive Churches themselves.
Again, as to the administration of the holy sacrament
of baptism, TertuUian is here brought to prove it an act
of the Bishop's function, and undoubtedly it is included
in it. But let us take it in the ancient father's own words,
which are these; f The right of giving Baptism is in the
Bishop, and from thence in the Preslyters and Deacons,
if he authorize them for it. I only note this language of
the ancients, and this practice in the primitive times, to
shew that the flock of Christ might be fed, and the ordi-
nary saving ordinances of the .Church administered in a
Diocese, though the Bishop should not constantly act in
his -own person; and that he was not wanting to his func-
tion, where he effectually provided that every act of it
was performed to the edification and occasions of his
people. Personal presence is undoubtedly the truest and
most faithful means of discharging any trust in the world,
and much more of this high and heavenly one; but it is
more extraordinary, to hear it pressed so hard from a
Congregational hand, who makes a Diocese but a single
auditory, and though there should be fort}^ or fifty Pres.
byters, which, in his account of them, are as truly Apos-
tolical Bishops in their order, as the very supreme one
himself, yet cannot allow that single pastor, upon the most
important affair, to be absent for a while, though he
should depute them all to watch over his little flock,
* Eiiq. p. 44. ^ 2.
I- Terlul. de Baplis. c. 17.
THE PRIMITIVE CHURCH, &C. C5
which could make but one congregation for them. But,
He uro-es St. Cyprian's awful opinion in the case, who
reckons this sin o^ non-residency, as one occasion of God's
wrath upon the Church, in the Decian persecution. And
I believe indeed, it would be thought no better of, even
in this, or in any other age besides, if we should take in
all the other aggravations that holy martyr there charges
it withal. He complains, * that Bishops left their Dioceses,
to follow sordid merchandize abroad, to purchase farms
by fraud and extorsion, to enrich themselves by use upon
use, neglecting to relieve the brethren that were starring in
the Church. Such non-residency might draw down judg-
ments upon a Church indeed, but will hardly prove, that
no occasions, how just, innocent, or important soever, can
excuse the temporary absence of a Bishop from his See,
where every District in his Diocese has subordinate pas-
tors provided for it, to administer every necessary ordi-
nance of the Church to all his people in it. That holy
Bishop and martyr, we know, was a considerable time
absent himself; the occasion was extraordinary, it is true,
and I mention it for no other end than this, that matter of
fact may inform us, a Diocese is capable to be provided
for, in such a case as that; and the example of that bless-
ed Bishop will shew us how: f For though absent in
body, says he, / was neither wanting in spirit, in act, or
admonitions to them; but by my Episcopal authority, I still
* Episcopi pkuimi de relicta cathedra, plebe deserta, per alienas
proviiicias oberrantes, iiej;otiationis quaesluosBB inindinas aucupari ;
esurieiuibus in Ecclesia fratribus noii subvenhe, habere argentum lar-
giter velle, fundos insivliosis fraudibus raperc, iisuris muliiplicaiidibus
fosnus augere. Cypr. de Lapsis. ^ 4. Edit. Oxon. p. 123.
f Absens corpore, nee spiritu, nee actu, nee monilis meis defui —
Presbyteris et Diaconibus non defuit sanerdotii vigor ut quidam minus
disciplirjffi niemores; comprimerentur, intercedenlibus nol->is. Ep..20
96 AX ORIGINAL DRAUGHT OF
restrained such Preshylers aud Deacnns, as joere remiss
and negligent in the discipline of the Church. In a word,
therefore, those spiritual stewards of the Lord's household
will have a hard account to give, they may be sure of it,
if whensoever their Lord cometh, he finds them not
watching. But by what rules of equity, that watchful,
ness he enjoins them, shall be judged acceptable at the
last day, is reserved to himself alone, who knows the
heart, and knows the occasions of man, and judgeth not
by appearance, but judgeth according to truth. This is
matter of awe enough to every servant in his family: and,
at the same time, proves how unwarrantable it is too, for
any but their Lord and Master alone, to judge of their
service: As the excellent St. Cyprian elsewhere speaks,
even in respect of one Bishop censuring another.
The next enquiry is, how a Bishop was anciently elect-
ed into a vacant See; which is thus determined for us :
1st, * "That all the members of the Parish or Bishopric,
for we must admit them for equivalent terms still, both
Clergy and Laity, commonly met, to choose a fit person
for his successor, to whom they might commit the care and
government of their Church. 2dly, Whomsoever the peo-
ple had thus elected a Bishop, they presented to their
neighboring Bishops for their approbation and consent,
lest the people through ignorance or affection should
choose an unfit or unable man for that sacred office, (as
our learned author modestly surmises for tliem,) it being
supposed, (says he,) that a synod of Bishops might be
wiser judges in the case. 3dly, A Bishop thus elected
and confirmed, is to have liis ordination or instalment, for
these must pass for equivocal words too, in his own
* Enqu ry. p. 46. 47. nrd 4',).
THE PRIJIITIVK CHUKCH, &C. 97
Church, by the neighboring Bishops, and that by impo-
sltioa of their hands."
These were the three necessary requisites, it seems, for
the filling of any vacant Bishopric in the primitive times;
and the two former, so equally necessary, that it is * con-
eluded, "Neither the choice of the Bishops of the Voisin-
age, without the consent of the people, nor the election
of the people, without the approbation of those Bishops,
was sutBcient and valid of itself: " And after both, the
ceremony oi ordination or instabneni was to finish all.
Here is.an excellent primitire practice, with variety. of
reading, and not a little art, I fear, represented to us.
And, because it has somewhat more than ordinary rela-
tion to soit;c unfortunate controversies in o.ur own times,
which our ingenious author so affectionately desired to
compose and heal for us, I must take leave to observe,
that it is not the ancient practice of the Church which
has so much occasioned unhappy controversies in the
case, as the representation of it in such a sino-ular man-
ner as we have it here. By examining the particulars
apart, we shall see more of it.
In the vacancy of a See, says lie, all the members of it,
Clergij and Laity, met together, to choose a ft ijerson for
a successor; and it need not be disputed between us, but
that in many Dioceses, though not in all, they commonly
did so; provided that by choosing here, we may be al-
lowed to understand what our Enquirer himself fairly
intimates to us, that it was no more than to pitch upon a
person acceptable to themselves, whom they might pro.
pose and recommend to the neighboring Bishops, for their
consent and approbation, for his own scheme runs so,
that is, for those Bisliops to accept or refuse him, as they
*lb. p. 49.
9*
9S AX ORIGINAL DRAUGHT OF
should think fit; for where we sue for approbation or
consent, we must allow a right and power to disapprove
and dissent too.
But then the next words in the Enquiry run higher
than so, and may mislead the reader, if he be not well
aware of it. They met, says he, to choose a successor, to
whom they might commit the care and government of their
Church. This is somewhat more, sure, than preparing
to recommend to others; it is plainly contributing to them
a considerable share, at least, of original right and pow-
er invested in them, to dispose of their Bishopric to the
person, they should please to choose. And we need not
doubt, but that our learned' author intended they should
be understood so; since in another * place, where he
treats directly of the acts and powers of the Lay-mem-
bers of a Church, h? affirms in plain terms, that Ihey had
a jiower not-only to elect the person of their Bishop, but
to depose him too, in case he proved scandalous, heretical,
or the like-
Now what this Lay-power was, in constituting Bish-
ops of old, and from whence it eame, is the point in
question; and for the easier solution of it, we need only
carefully observe these two things. 1st, What the holy
Scriptures themselves teach us concerning the divine
institution of this sacred office and power of constituting
and ordaining Bishops and Pastors in the Church, togeth-
er with the manner it was first executed and put in prac-
tice in. the very Apostolical age itself. And, 2dly, What
account we Yneet with of the same thing, in the following
Ecclesiastical records of fathers, councils, or historians,
in the ages very near approaching to the first.
* See Enquiry, p. ]03,
THE PRIMITIVE CHURCH, &C. 99
These two great authorities, impartially compared to-
gether, will teach us to distinguish fairly, between a di-
vine r.ght, authority, and power, of ordaining elders in
the Church, completely and absolutely conveyed, by the
fountain of all power, to the single persons of the first
spiritual rulers of it, without the concurrence of any
popular election, on the one hand; and the wise and pru-
dent rules and methods which the succeeding governors
in many parts of the Church laid down for themselves in
the use and praptice of that ordaining power, so entirely
conveyed down to them, on the other. And if this short
and clear distinction were but duly attended to, and
without prejudice applied to the present dispute before
us, the adversaries on both sides might happily find their
account in it, and come nearer to compromise their fatal,
though unnecessary difference about it. For, if the
former part or member of this distinction appear true,
which I shall particularly consider by and by, then such
as disallow the necessity of jwpular elections in the case,
call them by what name we please, must, at least, have a
fair appearance of a very important plea, even from the
holy scriptures themselves, for their opinion of it; and on
the other side, if very primitive Bishops, succeeding in
the places, character, and power of those earlier prede-
cessors of theirs in the Christian Church, did form rules
or canons by mutual consent amongst themselves, not to
exercise that ordaining power and office, so invested in
them, any otherwise than in the presence, and with the
general approbation of the Church or people, over which
the person so ordained, was intended to preside; then the
advocates for this popular claim, interest, or right, call it
what you will, of bearing some part also, in electing and
constituting a Bishop over them, may have plausible
100 AX ORIGINAL DRAUGHT OP
precedents of ecclesiastical antiquity to recommend their
plea for it too: Which two points, I humbly conceive,
contain the main substance of what is generally offered
on one side or the other; at least, they seem to me, more
immediately and directly to answer all the reasomngs of
our learned enquirer about it; who, through all his man-
agement of this argument, grounds his whole scheme
upon such ancient ecclesiastical authorities alone; and as
for texts of holy scripture, or any authentic charter of
popular election contained in them, at tlie first divine or
apostolical institution of it, lias though fit not to mention
one; as the * reader miy see, by consulting the referen-
ces noted in tlie margin here.
To begin then with the former part, or member of the
distinction itself; which is this, that the holy scriptures
set forth to us a divine right, authority, and power of or-
daining elders in the Church, completely and absolutely
conveyed, from the fountain of all power in it, to the
single persons of the first spiritual rulers of it, without
any previous or concurrent election ot the people in it:
and farther, that the appostles themselves, or apostolical
men, eminently so called, and adopted into the number of
them, did accordingly both execute and convoy the same
ordaining power, in the same manner, unto others at
their first planting of Cliri.stian Churches in t'ne world.
This evidence of fact, I shall briefly shew, the holy scrip-
tures do set forth to us.
And first, as to the peculiar apostolic college itself,
which we know was first consecrated and ordained to
this holy function, as the spring and fountain I'rom whence
all the rest is undoubtedly dcrivad, I prosumo it will not
* See Enq. p . 23, 24. ami p. 46, to p. 49.
THE PRIMITIVE CHURCH, &,C. 101
be disputed, but that they received a fuhiess of power for
ordinations, as well as every other part of their ministe-
rial office, from the blessed Jesus himself, whether before
or after his resurrection, without any imaginary appear,
ance of such a popular choice or approbation in the case.
And therefore I do but barely name the thing; though I
must make this short remark upon it, that it is no incon-
siderable circumstance to the point in hand, that the
catholic Church was thus founded upon governors and
pastors ordained to rule over every part of it, before there
was any formed Church or settled congregation in the
world to have any hand in it. This comes as near the
root, I am sure, of all divine right or power in ordina-
tions, as it is possible to do. And in what other sense
can we reasonably conceive those first plenipotentiaries
of Church power could understand their blessed Lord's
express commission to them, * as my father hath sent me,
even so send I you, than as a personal power to ordain
others in tho same manner likewise, according as the
occasion of converting all nations, and gathering Chur-
ches in them, where there were none before, did most
naturally require.
That they did so understand, and execute their com-
mission so too, if a very short digression may be allow'd
me here, that one venerable record of Antiquity, which
our enquirer himself f singled out to prove the contrary
by, will manifestly shew; I mean St. ClemenVs first epistle
to the Corinthians, where the holy father's words are
these. :j: The apostles, says he, continued [or ordained]
* .lob. XX. 21.
t See Enq . p. 49.
^ 0( A.iro^1o\oi KaiQi';avov ras airapxas avTidv £i; jff((rKO-ac Kai 6iaKov«i
r(x>v /iiWovloiv Ti'^livtiv, Ciem. ad Coiimh . Ep. 1. p . 54, 55.
102 AX ORIGINAL DRAUGHT OF
Bishops and deacons for stick as [were not yet converted,
but] should, in some time to come, be brought over to the
faith. There needs no comment upon this testunony;_
for sure, whatever imaginary people may be suggested
to have bore a part in the election or ordination of such
Bishops and deacons as those, it is plain enough, the
people they were afterwards to preside over, or minister
amongst them, could have none at all; which is the only
thing contended for, and should be proved, in the case
before us.
But, to return to scripture evidence again. As the
principal apostles themselves, according to the testimony
of that truly primitive father indeed, for he was contem-
porary with many of them, did unquestionably constitute
and ordain pastors in the Church, without any suffrage
or election of the people'in it; so the holy scriptures af-
firm no less of such as wore adopted into that sacred
college, dignified with that title by the Holy Ghost, and
called of God himself to the holy function, as well as the
blessed twtlve were; I mean St. Paul and St. Barnabas,
whose ordinations are particularly recorded for us in
holy writ itself. The text which mentions them is ob-
vious enough, and has seldom escaped the observation of
any who have wrote on this argument, on one side or the
other. It is Acts. xiv. 23. where, in our translation,
we read thus. * And when they had ordained them elders
in evenj Church, and had prayed with fasting, they com.
mended them to the Lord, on whom they believed. I know
the original word, here used for this apostolical ordina-
tion, is with great assurance insisted upon by the advo.
cates for popular election, as including in it the votes or
* Act. xvi. -23. Kai x'-'Poloi'1<yar']s< Si avion Trpt(76i'']sp^s Kola ckkXti-
ciav, vpuciv^a jiivui fiila vri^Hnw rapiOivTO avjus rw Ki'/Jifojif ovirems-lvKeican'
THE PRIMITIVE CHUKCII, &C. 103
suffrages of the people, because it signifies Ihe stretching
out, or holding up, of the hand; which ceremony was com-
monly used by the ancient Greeks, to express such an
action of the people in giving their voice or suffrage
either in courts of judicature, or at the choice of magis-
trates amongst them. This is the main stress of all the
glosses I meet with, to evade the clear evidence of this
text for the apostles ordaining those elders by their own
free choice and authority alone. The clear evidence of
the text, I call it; lor if there be any regular and gram-
matical construction of the holy penmens' words to be al-
lowed at all, it must necessarily be Ibis; that the same
persons who held forth their hands for the act of ordina-
tion here, did, in the words immediately following, com-
mold the people, then present, to the Lord, in whom they
believed. The word, commended, in the latter clause,
and the persons who ordained, or stretched out their
hands for orders, if we had rather translate it so, in the
former, having as direct a reference to, and connexion
with one another, and appropriating the action of the
one to the persons of the other, as entirely as it is possible
for true Syntax to do in any sentence whatsoever; and
therefore, unless the people commended themselves to the
Lord in the latter clause, they could not be included
amongst the persons that stretched out their hands for
ordination in the former; for they that did one, as clearly
as language can make it, did the other also. Besides,
though it might signify either, yet it must signify both
here, if it imply the people's votes, else no imposition of
hands in this ordination; and how absurd is that?
I might balance, at least, all the proof that could be
criven for a popular election necessarily implied in] this
original word, by a cloud of witnesses both of Greek and
104 a:s original dsaugiit of
Jewish writers, in and about the time that the new tes-
tament was writen; who famiharly apply the same word,
not to the votes or suffrages of a muhitude only, but to
the bare authoritative act of a single person, nay even
of * God himself, in constituting or ordaining officers to
the respective places or purposes that they treated of.
I might add also the venerable and I'eceived. authorities
of Christian fathers, historians,, critics, and gramma-
rians, eminent both in ancient and modern ages of the
Church, who affirm the word to be so taken in the an-
cient ecclesiastical notion of it; insomuch that the inquisi-
tive Suiccr, who was friend enough to popular elections,
amongst other significations of the word, undertakes to
prove by many testimonies and examples, f that the
stretching out of the hand included in it, imports no more
than barely creating, constituting and designing persons
to the place or office intended for them, as distinct from
suffrage and election; and, which is not a little to the
purpose, produces this very text, at the head of many
others authorities, for a clear testimony and example of
it. But they who would see a plain and compendious
account of the authorities.! here appeal to, need only
read the excellent doctor Hammond's annotations on this
single text, and those of the late Bishop Beveridge on
the first Apost. Can. But,
1 have chosen rather to leave the sacred text to its
own naked evidence, than amuse the reader with numer-
** So the holy Eciiptine attributes it to G id's choice of witnesses,
Acts X. 41.
t Exemplis et testimoniis pioebcmiis xtipoloveiv nihil alud declarare
qiiani constituere, creare designare; ])atet hoc ex Act, xiv. 23, iibi
(le Paulo et Barnaioa, xitpo']ov>i(TavTi; avlot^ TrptaSvJtpm Ka]a tKK\tiaiav.
Suicer.Thesaur. Ecc in verbo xeipoTovsu, et mvoce xitpolovla. Num. 2.
THE PRIMITIVE CHUllCH, &C. 105
OLis quotations of that kind, which are so readily to be
found elsewhere; especially, since authorities of that na-
ture, though justly thought to have a considerable weight
in them by unprejudiced men, yet, I know not for what
reasons, are very often slightly passed over by some of
the greatest patrons of popular election and the congre-
gational cause. Witness that remarkable passage in
the celebrated J. Owen's plea for scripture ordination;
who, speaking of valid ordinations, thus explains him-
self. By valid, says he, / jiiean, not ichat old Canons
make so, (and yet it is remarkable by the by that our
learned Enquirer urges such authorities in the case) but
what the scriptures determine to he so. Those sacred ora-
cles, which are of divine inspiration, and not aroiiranj
Canons lohich are of weak men's devising, are the founda-
tion of our faith, and the infallible standard, by which
truth and error must be tried; which though it be an un-
accountable contempt of those venerable records of the
Church, and of all otiier human authority besides; yet
so fur as any original right or jiower in that solemn act
of oi-dinafion can be claimed, as divine, he may be own-
ed to speak a very important truth in it; for after that
sacred code was once complete and sealed, I know of no
such authentic power as that granted to any, either
in part, or in whole.
I shall therefore pursue the evidence of those holy ora-
cles a little farther still, and prove from thence, that as the
apostles received and exercised such an ordaining power,
independent of any popular election in it; so they convey-
ed the same, without any such condition annexed to it,
to the individual persons of some of the chief pastors of
the Churches which were planted by them. The two
noted instances of this kind, within the sacrrd Canon it-
10
106 AN ORIGINAL DRAUGHT OF
self, are Timothy and Titus; in whose commission and
instructions together, which are very particular, we
know, in the point of ordinations above all things, we
might reasonably expect to hear of this ?Hrt/eWa/ right
and privilege of the people, if such a right there was, and
not without some solemn directions, one would think, for
a due regard to it, lest their ordinations should prove de-
fective and invalid, after all the authority the apostle had
given them, for want of this popular election in them.
But that neither their commissions or instructions for or-
daining Bishops and deacons in the Church, do either
require, or imply any such elections in them, will ap-
pear evident, I think, from a very few texts, which im-
mediately relate to them.
The commission to Timothy is directly referred to in
2 Tim. ii. 2. The things that thou hast heard of me among
many witnesses, says the great apostle, the same commit
thou to faithful men, who shall he ahle to teach others also.
The substance of Titus's commission is, at Titus i. 5.
For this cause left I thee in Crete, says the same apostle,
that thou shouldst set in order the things that are wanting,
und ordain elders in every city, as I had njjpointed thee.
Nothing can be plainer, I think, than these three things
are here. 1st. That there was a full right and power
of ordaining elders in the Church unquestionably inves-
led in these primitive pastors of the apostolical Churches.
2d. That each of them in their single persons are ex-
pressly specified, addressed, and pointed to, for the dis-
charge and execution of it, (co?«»«'i thou to faithful men,
<Scc. and that thou shouldst ordain elders, t^c. as I had ap.
pointed thee.) And 3d. That there is not the least direc-
tion, or so much as hint, or intimation, given to cither of
them to call in the assistance, or wait the approbation of
THE PRIMITIVE CHUKCII, &.C. 107
the people in the case; neither texts, nor coitexts, if we
please to look into them, will suggest the least imagina-
tion of any such thing: And therefore, without farther
remark upon them,
I proceed, in the next place, to consider the larger
instructions given to them by the great apostle, for the
due execution of their important charge. These lie dis-
persed in the several epistles directed to them. And
here, if any where, we might hope to find the sec7-et of a
popular election enjoined in all their ordinations. But,
on the contrary, instead of clear instructions for it, we
find they had the strongest cautions given them, against
it, that a holy prophet and apostle together, whose com-
mission alone they acted by, could well have left with
them. For St. Paul, instructing Timothy in the genius
of the people of the Province he had placed him in, in
plain terms foretells him what they would one day do, if
they were left to their own elections, and might choose
paste r^ for themselves. The time loill come, says he,
when they will not endure sound doctrine, hut after their
own lusts shall they heap to themselves teacher}, having
itching cars_ (2 Tim. iv. 3.) This was a pretty fair warn-
ing, one would think, both to Timothy himself, and to
his successors too, I'br it was an indefinite prophecy, in
point of time, to them all, that they should beware of
trusting too much to the votes and suffrages of the people,
in that particular affair especially of providing pastors
for themselves. And that Titus had a caution to this
purpose much of .the same kind with this, is visible
enough in St. Paul's confirming the Cretian prophet's hajd
testimony of his own countrymen, that they were always
liars, evil beasts, and slow bellies. (Tit. i. 12.) For that
the Apostle meant it not of such as were unconverted
108 AjV original draught of
only, but chiefly of such as were then become members
of the Church, and indeed of them alone, in respect of
the use he made of it, is manifest from the words immedi-
ately following., wherein he enjoins Tilus to rebuke them
sharply, that they might he found in the faith; which, sure-
ly, was to judge and censure them for it; and that had
been contrary to his own doctrine in another place, if
they were not members of the Church. For (iCor. v.
12.) he disowns his right of Judging them that are with-
out; what have I to do, says he, to judge them that are
without? If the lay-members of the Cretian Church
therefore had such a character as tliis fastened upon
them by the very apostle himself, which, at least, must
affect a considerable part of them, let any man judge
what probability there is, that Titus should have it given
him in his instructions to let the people choose their pas-
tors for themselves, or that he should take up that method
himself in conferring holy orders on any in that island.
It is true, indeed, they have this excellent instruction
amongst the rest, that Bishops and deacons must be prov-
ed first, and found to he blameless; (1 Tim. iii. 2. 10. and
Tit. i. 6.) which does undoubtedly suppose a careful in-
quisition and wise trial to be made of the personal qualifi-
cations of every candidate for holy orders. And upon
this indefinite advice, and single intimation, which, when
we have said the most of it that we can, leaves the whole
matter to the discretional judgment of the ordainers
themselves, do many advocates for popular election
ground their plea, for a necessary appeal to the votes and
suffrages of the people in all ordinations. Nay, our
learned Enquirer himself, though he offered no scripture
authority for it, when he was directly treating of the
THE PKIMITIVE CIIURCn, &C. 109
point; yet when * he comes to the method of his consis-
tory, in examining into thejife and conversation of such
candidates for holy orders, he first tells us, theij 'ii-erc zro-
■posed to the people fo/ their t^'sthnony^ and then' imme-
diately subjoins the former of these texts as an apostoli-
oal Canon, to countenance, at least, if not to enjoin the
practice of it.
In answer to which, I offer these few considerations.
1st. That the holy apostle's meaning in it appears not
to be so, by the cautions given to Timothy and Titus,
which I mentioned but now.
2d. That the nature of the thing itself, namely, the
qualifications required in this case, seem vei-y unsuitable
to such a popular or congregational inquest as this.
And,
Lastly. Tiiatour judicious Enquirer himself, where he
most explains his sense upon this subject, does not a lit-
tle countenance the conti'ary opinion of it.
The first of these particulars, of the apostle's sense of
it, is cleared already, and needs no repetition.
The second, which is the nature of the thing itself, or
the qualifications required in the persons to be ordained,
(and note, episcopal orders in the sense of the enquiry are
included here) 1 shall take from the Enquirer's own pen.
t The gifts, cr qualifications, says he, touching u-hich a
candidate for the riunisirij icas examined, may be reduced
to these four heads.
1st. His age, to prevent admitting a novice or a strip-
ling, as he explains the thing.
2d. His .condition in the world, in respect of beino
free from all secular employments, or mundane affairs..
* See Enquirj', p . f S.
t See Eiiquirj', p . 84, &c.
10*
110 AX ORIGINAL DRArGHT OP
3d. His conversation, that he might be known to be
meek and humble, and of an unspotted and exemplary
life.
4th. His understanding, that he might be of a good
capacity, and fit to teach others; under which head, he
falls in clearly with Origen and Clemens Alexandrinus,
that all sorts of human learning, and logic, and philoso-
phy in particular, were ?;oi only useful, but wjccEsar'j for
a Pret.hyter; they were amiable, and projitahlc for Mm,
as his own words are, at pag. 94.
The ingenious author, who drew up thesa particulars,
was very sensible, I doubt not, that three in four of them
needed no appealing to any congregation of men to be
satisfied in them. Little need of bringing whole multi-
tudes to a poll, to know what, or where abouts, the age
of any candidate should be; or whether involved in secu-
lar or worldly affairs, or no; and more absurd still, to
enquire there of his skill or abilities in those depths of
human learning, which are thought proper for him.
The only qualification, then, which could fall under
the cognizance of such judges as those, must bo that of
his moral virtues, or of his life and conversation; and
why should the Bishops of different provinces be called
in to judge of that? No man ever questioned, I think,
but that neighbourhoods or societies, friends or familiars,
whether laity or clergy, which any man whatsoever has
been more familliarly conversant with, arc the properest
evidence, before all others, to give a just and satisfactory
information of this kind of qualification. But how, and
in what manner, wou4d a reasonablQ man conceive such
information should be had? By an universal suffrage
and critical majority of voices, in so mixed a multitude?'
Sure, if natural reason, and common sense and experience
THE PRIMITIVE CUURCH, &C. Ill
do not startle at that, yet our blessed Master would
teach us to be very cautious, at least, in such hazardous
trials as these; when he plainly tells us, there will be
f.a)-es as 7rcU as wheat, and it is well, if we must not un.
derstand it in more than equal proportion too, in that very
field which is a symbol of the kingdom of heaven, or of
the visible Church of God upon earth; and to measure
out one and the. other without distinction, as this case
supposes,- could have little good come of it. Not thi}
man, hul Barabbas, is a tremendous instance of this kind,
in the most eminent congregation of the only Church of
God then amongst men. And. whosoever shall seriously
consider, how expressly the spirit has foretold us, what
degeneracy of faith, what corruption of manners, what
perilous times should come in the latter days, when
men should be fulic accusers, and haters of those that
are good, and the like; yet still retaining the form of
godliness, though without the power of it; whosoever,!
say, should impartially consider this, must be inclined to
tliink, that the wisdom of God, who both foresaw and
foretold it all, should scarcely ever grant such an un-
changeable charter to every individual member of a
Church, to approve his Bishops and pastors for him, in
all generations to come; as we see, indeed, there appears
no footsteps of it in the holy code of his laws, by the view
we have already had of' them. The wise heathen speaks
a natural truth, not very foreign to this purpose, which I
am afraid the Christians in our age would find hard to
contradict. '^ Things do not go so well with mankind,
said the excellent Seneca, th:it the best please the most
tvherc number and multitude is, it is an argument rather
* Noil tarn bene cum lebiis hu:iianis agiiur, ut melioia pliii-ibLrs
placcant, argumentum pessimi, turba est. Seneca de vit. Beat, c. 2.
112 AX ORIGINAL DRAUGHT OF
of the iront. The inference from all I have said here is
this, that notwithstanding the whole corporation, or so-
ciety, whether sacrecj or civil, which any person is an
immediate member of, and the whole region or district
lie ordinary lives and converses in, be the most suitable
places and persons from whence we should seek a moral
character of him; yet a few select ones out of all the rest,
if judiciously chosen, and with an upright mind appHed
to, are as likely, at least, to give a just and sober account
in the case, as the promiscuous votes of the mixed mul-
titude together can reasonably be thought to do. And if
what I have said seem too little for it, I shall farther add,
what I learn from the judicious enquirer himself, name-
ly, that ignorance and affection, that is, weakness in un-
derstanding, and bias upon the will, are generally to
be found amongst the vulgar people of any Christian
Church or congregation whatsoever.
And this will clear, I hope, the third particular I
promised to make oat, that the Enquirer himself, where
he most impartially explains his sense upon this subject,
does not a little countenance our opinion of it. For these
are the two qualities he * fastens upon the common peo-
ple, even of primilive Churches and congregations in gen-
eral, as 1 just mentioned once before. They served his
turn then indeed in another view of the case. He was
representing to us the primitive custom of neighbouring
Bishops being called in, as necessary to consent to the
people's election of a Bishop; and because it would eclipse
the popular power, to speak out the whole of their busi-
ness, ofiice, and authority, in constituting a Bishop over
them, he smooths it over with this gloss; and one or two,
* See Enquiry, p. 43.
THE PRIMITIVE CHURCH, &.C. 113
more not much unlike it, which I may consider after-
wards; I suppose, says he, the reason of their presenting
liiiii to those Bishops for their concent was this, lest the
people, through ignorance, or afecliov, should choose an
unfit, or an muble vicin for that ojjice. What manner of
representation this is of an episcopal part and office in
primitive ordinations, I shall not stay to observe now; I
only make good the observation I raised from it to the
present purpose, viz. That he charges the congrega-
tion with suspicion of such ignorance and affection in the
choice of their Bishop, that they needed better judges to
be called in, as in another place he makes them subject
to giddiness, envtj or pride, pag. 105. He may apply, it
is likely, the tvcaJcncss of their understanding to the
point of judging of the candidate's human learning only;
but the bias of their affection, which with equal justice
perhaps he supposes to be in them, together with the other
qualities of giddiness, envy, or pride, can never pass for
a tolerable disposition in them, to give their suffrage in
any other qualification whatsoever. And therefore I
think it can be no injury to say, that where his sense is
most impartially explained, he countenances, at least,
our present opinion in the case.
Now, to sum up all that has been offered from scrij)-
ture evidence relating to the argument before us, the par.
ticulars are briefly these.
1st. That the principal Apostles themselves were un-
questionably chosen and ordained supreme governors and
pastors of all that did, or should believe in their time,
without the concurrence or consent of any. And this was
the root and fountain of all Church power granted from
above.
•2d. That the same Apostles must have had the like
114 AN OHIGINAL DRAITGIIT OF
ordaining power personally and entirely invested in
themselves alone, upon these two accounts; 1st, Because
their commission, ia this respect, was, in express words,
the very transcript of the Father's to their Lord and Mas-
ter, who sent them, as my Father hath sent me, even so
send I you, John xx. 21. And, 2d, Because their pasto-
ral work in converting unconverted nations, and consti-
tuting or ordaining spiritual governors for them, being,
in that respect, the same also, did naturally require the
same authority and power for it. And that those holy
Apostles did actually exercise such a power, I proved by
the collateral authority of Clemens Ilomanus, who, in
so many words, assures us, that they ordained both Bish-
ops and Deacons so.
3d. I shewed, from the evidence of the sacred text
itself, that those adopted Apostles, St. Paul and St. Bar-
nabas, did ordain Elders lor the Churches, in the same-
manner, as to their sole and personal act in it; referring
the reader to many unexceptionable authorities, for that
exposition of the holy penmen's words.
4tli, That tlie same St. Paul conveyed the like power
to Timothy and Titus, requiring no concurrence of a
popular election with them, cither in his commission or
instructions given to them; but, on the contrary, left
cautions with them to beware of trusting too much to
any such elections.
And, Lastly, I considered at large that single instruc-
tion so often strained to prove a popular election by, viz.
That the Bishops or Deacons must be first frovcd, and
found to he blameless; and shewed, that neither in the
sense of the Apostle himself, nor from the nature of the
thing- or in the more impartial sense and judgment of the
THE PRIMITIVE CHURCH, &C. 115
learned Enquirer himself, any such popular claim or title
could be implied in it.
From these particulars, I conceive the first part, or
member, of the general distinction I proposed, to be made
good, viz. that the holy Scriptures set forth to us a divine
right, authority, and power, of ordaining Elders in the
Church, absolutely and entirely conveyed, from the
fountain of all power in it, to the single persons of the
first spiritual rulers of it, without any previous or con-
current election of the people in the case; and that it
was so executed and conveyed down to others also.
To proceed to the other part of that distinction then:
What account do we find of this matter in the records of
primitive antiquity nearest approaching to the first age
of the Church? And here I might produce variety of
instances, wherein neither election, nor so much as a
convention of the people, was to be found, or heard of,
at the consecration of many of those primitive Bishops
within tljat period of time. Clemens Romanus constitutes
Euaristus his successor by his own assignment, and a
kind of surrender, as it were, before his death; for so '
Eusebius' words, here noted in the margin, do plainly
imply. Pha^dimus, Bishop of Amasea, had no other
hand but that of Heaven and his own, in making the re-
nowned Gregory Bishop of Neoccesarea, as the whole
circumstances of that affair, related by the learned f Dr.
Cave, from Greg. Nyssen, do sufficiently shew. But,
not to amuse ourselves with enquiring after particular
cases, what sense can we make of that particular Canon
of the Church, ivhich taxes the peoj)Ie of a Diocese with
* K\t!hv? Hvapt^o) sapain? tijv XsirapytavaiuAua rov (iiov. Eujeb. Eccl.
Hist. 1. 3, c. 31.
i See Dr. Cave's Life of Greg, Tiiauraat. i G. p. 271,
116 AN ORIGIiVAL DRAUGHT OF
great iniquity, who zvmild not receive a Bishop ordained
for them, and sent io j^reside over ihem? Nay, suspended
the Clergy of that city, for not instructing such an insolent
people any letter; whicli are the express words of the 3fith
Apostolical * Canon? What sense, I say, can we make
of so ancient a Canon as this, if it were not familiarly in
use in those primitive times, to ordain a Bishop for a va-
cant See without the people having any concern in it? and
they who can believe that Canon to be of later dale than
the third century, at the most, after all the evidence
which the learned antiquarians have given to the contra-
ry, will hardly be brought to reason I am afraid. And
yet we need not insist on this neither: for the constant
and settled custom of the Church of Alexandria is so
pregnant an instance in this case, as supercedes all far-
ther enquiry in the matter.
That the twelve Presbyters alone chose their Bishop
there to the middle of the third century, at least, is evi-
dent enough from St. Jerome's account of it, though, in
other respects, the same passage is too often misapplied.
But his account is this : "j" At Alexandria, says he, from
Mark the Evangelist to Heraclas and Dionysius' iimc^
(who were the 13th and 14th Bishops in succession there)
the Preslyters alwcnjs nominated one their Bishop, chosen
from among themselves, and, placed in a higher station. —
Add to this evidence the same account given us, only
more fully and particularly still, by Scverus, who wrote
*E( x^'P°l°^1^''i sricTKOTTO? — j.irt ctxOrj^ y rrnpa Trjv iav']xyvii)iiriV, aAAu ^rapa
TIT* TS Xa» fiox6'ipi<"'^ avioi iitv!']ii> nriaKovoi, b St TrXripos tt/j -oXsmj a<popc^eiOu
on TOUT" \<iu avv-o1aK']u ■xaiBiv'/ai sk lyivov'Jo. Cnu, Aposiol. 31.
t Nam el Alpxandria; a Marco I'^vang'Iisia tisq; ad Ileraciani et
Dionysium episcopos, presbyter! semper unum ex se elecuini, in exrel-
piori giadu collocatum, episcnpum nominabaiit. Ilininn. Ep. v-d Euagr,
Edit. Erasm. Basil. 15L6. Tom. 3. Fol. loO.
THE PEIMITIVE CHURCH, &C. 117
the Lives of the Alexandrian Patriarchs, and by the
Arabian and Egyptian annalists of that Church, as *
Abraham Ecchellensis has recorded them for us; and we
shall find it was not only a stated custom in that primitive
Church 'for the Pi'esbyters alone thus to choose their
Bishop, but that it was a fundamental constitution tliere,
and of St. Mark's own appointment. What must we
think then? Could the people have a general right, or
charter of election gran-ted them, either from Christ or
his Apostles, and this holy Evangelist know nothing of
it? Or, if b.e had known it, would he have established
a standing rule, in that eminent Church of his own found-
ing, so directly contrary to it?
But, not to insist on these approved records of the
Church neither, though the testimony they bear is strong
and plain enough, I shall willingly go along with tlie En-
quiry before me, as far as fact and truth will give me leave.
I dispute not, therefore, that very early custom cf pro-
vincial Bishops repairing to n vacant See, and in the
presence of the jyeople settling the election of the intended
Bishop, and ordaining him there, in most provinces I
mean, though not in all,- Mliich is as far as f his quota-
iions require.
But, to bring the question to a short issue, what was
the part or office of the people n\ those public ordina-
lions? The Enquiry, treating of the Presbyter's exami-
nation for his holy orders, which, in his sense, is the
making of him Bishop too, as to the orders that he takes,
allows o?X testimomj and attestation only of the people in
"' See A'urah. Eccheliens. de Eccl. Alex, originib. Horns'., 1C61. 4to.
cap. 6. p. 82, 83, 81. and p . 103 to 107,
-t Fere provincias universas. Enq. p. 4S.
^ See Euquiiv, p. 88.
11
118 AX ORIGINAL DRAUGHT OF
the case; but when he comes to be made a Bishop indeed,
in the true and univcisal sense of the CathoHc Church,
then the people's testimony improves itself into a cJai?n of
power sufficient to elect him Bishop, if they please, or io
depose him afterwards, if they think he proves unfit for it.
Now, there are two short questions to be observed in
this case.
1st, Whether the primitive Church itself, who so com-
monly ordained in the presence of the people, acknow-
ledged any such power in them, or no?
2d, From whence was this power given, if such an one
there was, and by what authority was it claimed?
To prove that the primitive Church did acknowledge
such a power, the Enquiry produces two instances. 1st,
That of an * African synod, related by St. Cyprian, [Ep.
68. §6. or in the Oxon. ed- Ep. 67.] and translates it.
thus: TJie r;c!ghhoriiig Bishops of the province, says he,
juct together at the Church of a vacaht ,See, and chose a
Bishop in the presence of the people-, who knew his life
and conversation heforc: uhich custom was observed in
the electing of Sabinus, Bir:hop of EmeritainSpain, who
was ordained to that dignity by the suffrage of all the
brethren, and of all the Bishops thct& present, f
In this account of the case, here are two parts; 1st,
What the general custom was; and 2d, That the partic-
ular ordination of Sabinus was in all points conformable
* Apud 1103 et fere per provincias universas icnctur, ui ad oidin;;-
lioaos rite celebrandas, ad earn plcbem, cui proepositus ordinatur,
episcopi ejusdem provincise proximi quiq; conveniant, el episcopiis
deligaiur, plebe prEesenie, qujc sinjuloruni vilam plenissime novil, et
uniusciijusq; actum de (jus conversalione perspexit: Quod factum
videmiis in Sabiui ordinatione, ut de universa; frateiniiaiis suffragio, ei
de episcopordm judicio episcopatus ei deferretur. Cypr, Ep. 68. aui.
Edit. Oxon.
t See Enquiry, p. 48.
THi: PRIMITIVE CHURCH, &.C. 119
to it. Of the general custom, it is affirmed, in our au-
thor's own translation, that the neighboring Bishops met
together at the Church of a vacant See, and chose a
Bishop. Here is as plain a proof, I think, of the neigh-
boring Bishops choosing the person, as words can make
it. What then is said of the people? Only this, that it
iraj in their presence, n:ho Icnew his life and conversnfion
before. If any man can see a popular election here, he
must be quicker sighted than I can ever hope to be. —
That their knowledge of his life and conversation before,
should qualify them to give testimony of his moral conduct
and behavior amongst them, and so encourage or discour-
age the Bishops in making or confirming their elections,
is a natural and genuine inference from that expression;
and if we will allow St. Cyprian to make his references
and similitutles apposite and agreeable to the subject he
applies them to, we must conclude it was his own mean-
ing too: For upon this very argument, and in the same
page, he refers to God's instructions to Moses, to bring
forth Aaron, with Eleazar his son, and place them before
the congregation, in order to consecrate the son his fa-
ther's successor; and I presume, no man infers from
hence, that the congregation of Israel chose or voted
Eleazar to the high-priesthood, because it was appointed
to be done in their presence; and why this reference,
then, to illustrate Christian ordinations by, if they were
so very different in that particular circumstance for
which alone they were produced? which was, to shew that
the judgment and testimony about them both, should be
as public as it well could be; for that is the very reason*
*■" Ut sacerdo?, plebe praxseiue, sub omnium oculis rleligaiur, et dig-
nus atq; icloiieus publico judicio ac testimonio comprobetur, sicut in
Numeiis Dominus Moysi pifecepit. CVpr. Ep. 68. ant Edit. Oxon.
Ep. G7.
120 AN ORIGI^'AL DRAUGHT OF
given by St. Cyprian, for quoting the sacred text, and
applying it to the argument he had in hand.
For any thing that appears in this quotation, the gene-
ral custom of the Church made the election of the person
to be the Bishop's part, and left the presence and tesiimo-
ny of the people only to be theirs; and doubtless in Sa-
binus' case it could be no otherwise, for it is introduced
here with this attestation to it, that this custom of ike Church
was accordingly observed in the ordination of Sabinus.
Where lies the evidence then, that the people chose there,
though the general custom is declared in tliis quotation,
not to be so? Not in St. Cyprian's affirming it, I am
sure, in such plain terms, as he affirmed before that the
provincial Bishops met and chose too; but it wholly lies
in a jwsitive construction of a dubious and mistaken word
in this quotation, and the Enquirer's ingenuity in joining
two different terms, in one and the same sense, in his
translation, which the accurate St. Cyprian had careful,
ly distinguished himself. For the holy father's words,
to translate them right, are these; That the Bishoprick
was conferred upon Sabinus, by the suffrage of all the
brethren, and by the judgment of the Bishops there; so that
judgment and suffrage are plainly distinguished, we see,
by St. Cyprian; th3 former attributed to the Bishops
alone, and the latter to all the brethren; whereas the En-
quirer was pleased to unite them in his translation, and
says that Sabinus was advanced to that dignity by the sif.
frage of all the brethren, and of all the Bishops there pre^
sent. So that suffrage being made the same with a. judi-
cial act, by this ingenious union of them, insensibly con-
veyed an equal share at least, of right and power to the
people in this election, with that of the Bishops them-
selves; and that purely, so far as any man can see, be-v
THE PKiMiTiVE ciruscir, .fcC. 121
cause the word suffrage was taken of course to signify no
less; which I desire the reader more particularly to take
notice of, because a very great stress of this ingenious
authof's arguments for popular election, and that which
innocently influenced, it is possible, his own judgment in
it too, seems to lie in a mistaken construction of this single
word, in the writings of St. Cyprian.
I must be forced, upon this occasion, therefore, to
spend a little time in clearing up the holy Mart3a-'s notion
of it, which I shall do as briefly as I can.
And were there no other instance in all the venerable
monuments we have of his excellent works, to prove that
suffrage, in his ordinary use of tlie word, implied no right
or power at all, in them that gave it; or conveyed any
title, or part of title, to the person they gave their suf-
frages for; this single passage before us would go a
great way to persuade an unprejudiced man that it was
so. For to find it distinguished, as it is here, from the
judicial part of the whole proceedings, and the decisive
act, which judgment expressly is, attributed afterwards
unto others, who were fewer in number too, does natural-
ly enough imply, that there was no actual power, but
purely either precedent testimony or a subsequent appro-
bation in the suffrages of the people; else their very num-
ber would have made them Judges, rather than the Bish-
ops themselves; and it makes not a little to the same
purpose, that those very words were carefully distin-
guished also, in the account of Eleazar's public conse-
cration, just before, where we are sure tliey must be
taken so.
But to shew how familiar this notion of the word is, in
the writings of that primitive father; let these farther
instances, out of many more, which might be produced,
11*
122 AN ORIGINAL DRAUGHT OF
be added to the former. In his Tract De Zelo et Livore,
*speaking of the people's transport of joy and satisfac-
tion at David's slaying of Goliah; he expresses it thus,
They broke forth, says he, into commendation of David,
■ii-itJi suffrage, of applause. What can this siijf'rage of
iT]-)plcrasc signify, but plainly a testimony of the people's
highest approbation of the thing done; not expressed by
way of votes, to be sure, it would be absurd enough to
imagine that, but by public acclamations of them all, as
infinitely pleased with what the holy champion had done;
and this St. Cyprian thought properly expressed, by
caUing it, the suffrage of the people.
Again, in hrs Treatise Da ViDiitaic Idolorietr, speaking
of the Jews earnestly urging Pilate to crucify our blessed
Lord, f they delivered lihn up, says he, to Pontius Pilate,
requesting., of him hy force, and importunale svffrages,
that he shorJd he cracifed; and what meant these impor-
tunate suffrages more, than to shew their wicked inclina-
tions, desire, and highest approbation of the thing, if
Pilate should pass such a bloody sentence upon him? for
they declared themselves, they had no power, in the act
of putting any man to death, Jo. xviii. 31. Yet this the
accurate holy father again, in his language, calls the
suffrage of the Jeir...
One instance more I shall name, because it contains in
it his own explication of the word, and plainly shews, that,
by suffrage, he riieanl the same thing as he did by public
tcslimomy, and nothing more. In his 63th Epistle, he
* Popukisadmirruis hi iancles David preedicatioiiis siifTra^^io prosiliit.
Cypr. cle Zelo et Liv, p. '2i'i. Oxon. Ed.
\ Mfrgistii eorum Poatio Filato tradideruiit cnicim ejus, et mortem
suffmgiis violentis et periiitacibus flagitauies. Cypr. tie Vaiiit. Ilol, p.
1G. Ed. Oxon.
THE PRIMITIVE CHURCH, &.C. 123
says of Cornelius' ordination, * that it was by tlie sufragc
of the Clergy and the people; and of the same ordination,
in another place, he says, it was f % the testimony of
almost all the Clergy, and by the svjfrage of the people
that were there. Now if the testimony of the Clergy in
the latter clause be not the same with their suffrage in
the former, then it was something less than so; and con-
sequently the Clergy's personal part and interest in elec-
tions falls short of the common people's, to whom a
suffrage is imputed in the same clause; which, I presume
is not intended neither. But if the terms be allowed to
be equivalent, the case is plain, the holy father appears
consistent with himsc'f; and in no other sense, I appre-
hend, it can be so.
These few instances, I think, may shew, that to take
the word suffrage in the sense of solemn testimony, good-
liking, approbation, or the like, in the works of St. Cy-
prian, is an authentic and warrantable interpretation of
it, as being directly suitable to his own manifest and
familiar notion of the word; and therefore I leave the
reader to judge, whether the Enquirer's promiscuous
joining of it with the word judgment in the quotation
now before us, as if they were synonymous terms, and
laying the whole stress of the quotation upon it, when
the holy father himself had cautiously distinguished them
in both places, where occasion was offered him to do so,
does not seem, at least, a mistaken apprehension of that
great author's sense; and by that means strains the
whole quotation, to prove a popular election, when, by
what has been offered, we may clearly see, there is no
such evidence to be found in either part of it.
* De cleii et plebis suffra^io. Cypr. Ep. 63.
t De clericorum prene omnium lestimonio, et de pleblf, quas tunc
affuit,.sufriag.o. Ep. 55. p. ]04. E.iit. Oxon.
124 AN ORIGIXAL DRAUGHT OF
* The other authority brought to prove the same thing,
is a passage in St. Clement's first epistle to the Corin-
thians, where our learned author observes; "j" that apos-
tles and apostolic preachers ordained Bishops and deacons
with the consent of the whole Church; that is, by their
votes given for the candidate to be ordained in the man-
ner of a regular election; for so the subject he applies it
to, obliges us to understand it. Now this evidence so
far agrees with the former, that the whole force of it
lies in the signification of a single word again, and will
not want many, I hope, to shew the invalidi-ty of it. St.
Clement's word for consenting here, is \_(TvvtvboKri(!aavi\
and if any word in the Greek tongue could aptly render
St. Cyprian's sense of suffrages in the notion I have just
now given of it, I should think it might be this. But let
the language of the inspired penmen determine it for us.
eWokeu is of near affinity to it, to be sure, and this we of-
ten meet with in Holy Writ. God's cowipZacency in his.
own Son is expressed by that word in three of the evan-
gelists; :j: this is my beloved Son, in whom I am well pleased.
§ St, Paul uses it for talcing pleasure in infirmities, in
reproaches, in necessities; and for the wicked^s being
pleased in unrighteousness; (2 Thes. ii. 12.) And other
places in Holy Writ might be produced to the same pur-
pose, whiclr the learned || commentators expound by
rejoicing, resting highly, satisfied, and acquiescing in them.
And how can the right of election be grounded on such a
term as this? II St. Luke expresses Saul's consent to the
* See Enquiry, p. 49.
t Kaja^aBcvlai v~o t/cfivuv Kat ftija^v vxip tlspwv iWoytjUov avSpam,
<nvexjSoK7jaa(!t]i tj;s cKKXijatas ttuo/s. C'leiii. lioin. Ep . ad Ccrinth. p. 57.
^ Ev S) evfoKiiaa, MdH. iii. ] 7. Mark. i. 2. Luk. iii. 22.
tj KvioKM iv aadivctati, &C. 2. xii. 10.
II KvioKriaavTiS ivahKia tut'' Sfi x"'/'"- ev^patvoiiai, pija evOvjita; Scx"!""'
Theiflor. in loc, E^edricrav aijxivai ti] aSiKia . Tlieophyl. in loc.
IT Tangos 6i rjv avvivboKdv Ttj aiaipian avTu . Act. viii. I
THE PRIMITIVE CHURCH, &.C. 125
death of St. Stephen, indeed, by tlic very same word
which St. Clement used here. But if that tragical act
was all over rage, and riot, and lawless violence of a
barbarous and incensed multitude, as the Holy penman's
relation of it does sufficiently shew, then Saul's consen-
ting to such an act as that, can have no other sense, I
think, so fairly put upon it, as that which we have found
to be in all the foregoing particulars upon this head; that
is, iie highly approved the thing, had a thorough satis-
faction in it, and his heart went along with theirs, who
were principal actors in it. So that the sense of St.
Clement's word, even in the language of holy scripture
itself, does in no wise warrant such an inference from it
as can establish a popular election in the least.
To strengthen these two authorities, the Enquiry offers
three or four examples of matter of fact, where Bishops
were actually chosen by the people; and therefore the
primitive Church did own such a power in them. I will
propose them fairly as they are, and consider them as
briefly as I can.
His first example is that of Alexander, Bishop of Je-
rusalem, * chosen there, says he, by the compulsion or
choice of the mcmlers of that Church. So he translates
the quotation for us; which, in plain English, is thus: f
That the brethren would not suffer Alexander to return
home. The matter of fact was this; Alexander was a
Bishop in Cappadocia long before that time, but came to
Jerusalem out of devotion to pray there, and visit the
country. Here, by one Divine vision to himself, and
another to the people of Jerusalem, God was pleased to
signify, that he should stay amongst them, and be an
* See Enquiry, p. 4G.
f AJiX^ot HKiT oiKaSt avrw va\ivo;iiv tirilpiTrnin. Euseb. 1. P, c. 1 1 .
120 AN ORIGINAL DRAUGHT OF
assistant Bishop to the superannuated Narcissus, who
was now 116 years old; upon which vissions, with an au-
dible voice from Heaven to confirm them, the people
would not suffer him to return home again. This is the
first example of the people's choosing a Bishop for them-
selves. I shall join the second to it, because of the resem-
blance they have to one another. It is that of* Fabian-
us's promotion to the Bishopric of Rome. This looks a
little fairer to the purpose indeed; for the people were
met in consultation about nominating a person whom
they liked: And whilst they were thus together, a dove
miraculously lights upon Fabianus' head, in the same
manner as the Holy Ghost formerly descended on our
blessed Saviour; at which Divine vision, in so miracu-
ious a manner, the people, as it loere ly inspiration, for
so the histofian's express words arc, f cry out with one
heart and one mind, that Fabianus was worthy of the
Bishopric; and straitway they hastily set him on the
throne.
These aro the two leading instances or examples of a
popular election in the primitive Church; and to speak
my thoughts freely of them, they incline me much more
to admire, than to reply. To admire, I say, that so im-
portant a right and privilege of all Christian congrega-
tions in tiie world, as that of electing their own Bishops
surely would be, should be supported in the very foun-
dation of it, by two such singular examples as these.
Yet because St. Cyprian furnishes me with a short an-
swer to all extraordinary occasions of this nature, I shall
leave it with the reader, and hope it may excuse a farther
*. See Euicb. 1 . G. c. 2J.IIisi. Eccl.
t SLa-xcp vip ivos vvivjuijai dim KivrjOtvIa ojioac . lb.
THE PKIMITIVE CHURCH, &C. 127
reply. * We must not wait for the testimony of men, says
that excellent Father, where the testimony of God is given
in before. By this maxim, that holy Martyr himself
practised, when he ordained the eminent confessor Aure-
lius, a deacon of his Church, without the people's char-
acter or testimony of him; which, I freely own, he ordina-
rily used to inform himself by. And if the constancy of
Aurelius, under his several trials and persecutions, de-
served the name of God's testimony for him; for that
was all in the case, surely the heavenly voice and visions,
in each of the foregoing instances, both of Alexander
and Fabianus too, may well be taken for no less; and
consequently the human suffrages, whether of Laity or
Clergy, in those elections, were but very indifferent pre-
cedents to shew how far they might go.
There are two examples more proposed to us; 1st, thai
of Cornelius, the successor of Fabianus at Rome; and
lastly, that of St. Cyprian himself at Carthage. But
forasmuch as all the force of both of them f lies in that
construction of the word suffrage, again, and in the Ian-
guage of that holy father too, which we have seen alrea-
dy, can warrant no consequence from it, I conceive the
answer to them both to be given there. It is true indeed,
Pontius the deacon calls it, % ^^^ favour of the people, in
St. Cyprian's case; (if that would mend the matter) and
our Enquirer has not failed to quote it here. But let
Pontius be his own commentator, who in the same page
calls the people's part in it, § their earnest spiritual desire
* JNon expectania sunt li'stimonia huniana, cum prEecedunt divinn
suffragia. Typr. Ep . 38. Edit. Oxon .
t See Enquiry, p. 47.
^ Pont, in Vit. Cypr.j). 3. Edit, Oxon.
i Plcbs spiritual! desiderio concupiscens— Episcoiiunij&«.
I'QS AN OKIGINAL DRAUGHT OF
to have him for their Bishop; whicli sliews, their favour
liad inclination strong enough in it, hut little of authority
in the case.
Having considered, then, both authorities and exam-
ples, here offered us, to clear the first question by, viz:
whether the primitive Church, which so commonly or-
dained in \hc j^rcscnce of the people, acknowledged any
such electing jpoiver in them, or no? I determine nothing
lor others, any farther than the evidence of fact and rea-
son, I have laid before them, shall incline them to;
though I confess, I think it clear, beyond all dispute, that
the first and nearest ages to that of the Apostle's owned
no such right or power to belong to them, whatever tho
encroachments of the people, upon account of their testi.
monies so prudently asked in the 'case, or the condescen-
sion of some provincial synods, might bring it to at last.
Yet, to go as far with this hypothesis, as I can; I pro-
ceed to the second question, which was this: From
whence was this powjer given, supposing such a power
there was, and by what authority was it claimed?
The foregomg particulars will make the answer short.
We have fouud it neither practised by our blessed Lord
himself, nor given in commission to his principal Apos-
ties. We have found those principal Apostles manifestly
ordained both Bishops and Deacons, in such a manner,
as was inconsistent with it. We have seen, that the
Apostles next in order to them, and adopted into their
college, ordained Elders for the Churches, by their own
personal authority and choice alone; and farther, that
St. Paul himself, being one of them, conveyed the like
ordaining power to other supreme Pastors placed by liim-
«elf over the respective Churches he committed to their
care, neither in commission or instructions enjoining or
THE PRIMITIVE CHURCH, &.C. 129
advising them to make use of such a popular election, but
rather indeed cautioning them to be very wary in that
matter. And lastly, we have seen that many ordinations
in the ages following, and particularly in the great
Church of Alexandria, at least for near three hundred
years together, were performed without any such elec-
tion at all; no one of which particulars, had it been of
Divine or Apostolical institution, could tolerably be ac-
counted for.
Whence then, to speak the most of it, could such a
right or power arise, but from the free consent and pru-
dential Laws or Canons of ancient Bishops in some pro-
vincial synods amongst themselves? For as for general
councils in the three first centuries, I am clearly of the
* Enquirer's mind, there was none such within that peri-
od of time. And since we are agreed so far, that none
but provincial Synods were held witliin those early ages
of the Church; I hope, I may affirm with him also, -j- that
their decrees were linding and obligatory to those particu.
lar Churches only, whose representatives they were : and as
a consequence of that, whatever they decreed for discip.
line or order within their own precincts or jurisdiction,
which had not the stamp of divine institution or command
upon it, they had also power to disannul or repeal; and
the power of all provinces in this respect was the same.
From whence this plain truth, I think, may naturally
be inferred, that whatsoever province in the Catholic
Church had never once consented to such a Canon of
discipline amongst themselves, as this of popular election
is; or had they once decreed it, yet directly or virtually
had by their own Canons or Constitutions repealed or
* See Enquiry, p. 141.
t See Enquiry, p . 146.
12
130 AN ORIGINAL DRAUGHT OF
disannulled it again. The Christian Laity within the
district or jurisdiction of any such province, could have
no warrantable rigiit or ciiarter whatsoever, to claim
such an electing poicer in any of the ordinations there.
For a claim of power, right, or privilege within the Chris-
tiau Church; without a warrantable grant from that head
or fountain of power, whether it be originally Divine, or
purely Ecclesiastical, from whence alone it can proceed,
approaches near to the very definition of usurpation itself.
In the mean time, I freely own, that all which the
primitive Church declares to be their reason for ordain-
ing Bishops in the presence and cognizance of the people,
was not only warrantable, but wise, and worthy of the
imitation of all succeeding ages of the Church; for their
reasons were manifestly these, * that the crimes of ill men
mi'j;ht be brought to light, and the merits of good men openly
proclaimed. And thus far, I believe, there coidd be little
objection made against the constitution or practice of
almost any Christian Churches in this very age, and par-
ticularly against the established Church of England,
where ordinations are enjoined to be celebrated in f a.
public manner, and the congregation invited to make
what objections they can; and at every confirmation of
a Bishop elect, :j: citations are appointed to be issued out,
* Ut plebe prresente, vel deteganluv inaloi-urn crimiua, vel bonorum
merita ptcediceninr. Cypr. Ep. 67. p. 17:^. Edit. Oxori.
|- In sonve Sunday, or holiday, in liie face of the Church. See Ruhr,
before Piiesis' Orders, and Pref. to Eiig. Ordinal. } ult. The Bishop
ehall say unlo the people, tiius: Brethren, if there be any of you who
knoweth any impediment, or notable crime, &c,. let him come forth in
the name of God. and shew what it is. See the office for ordaining
Deacons and Priests, p. I.
J See Godolph, Repertor. Canon. Cap. 3. p. 26. and Clark's Praxis
in Cur. Eccles. Titul, 329.
THE rRIMITIVE CHUKCII, &C. 131
proclamations six times made, to summon all opposers
before the consecration be allowed. And in this sense
only it is, that St. Cyprian so solemnly declared the an-
cient custom, then in use amongst them, * oi repairing to
a vacant See for ordaining a new Bishop there, to be of
Divine tradition, and Apostolical ohservation; which is so
mightily insisted upon, to prove an indispensable obliga.
tion to popular elections; for that he grounded all his
divine tradition upon God's instructions to Moses only,
for consecrating Eleazar before all the congregation, is
manifestly clear from the whole context of the place; and
the Apostles themselves, observing those very Magisteria
Divina, as his words are, thate is, those very directions
again, given unto Moses, when they ordained afterwards;
he therefore calls it also, Ajwstolical observation. Thus
the direct connection of those two paragraphs in St. Cy-
prian, obliges us to understand his words; and how little
those directions countenance a popular election, the ex-
ample of the fact itself does sufficiently teach us, as we
observed before; and indeed St. Cyprian, closing up all
with that very application of it to the Christian practice
of his own times, namely, f that a Bishop should be chosen
in the p7-ese7ice of the people, icJio knetv their life and con-
versation, and sciying no more, would convince any im-
partial man, that he all along meant no more by it.
It is true, he instances the cases of St. Matthias, and
the seven Deacons; where the people were not j^fesent
only, say the common advocates for the Congregational
cause, but in all appearance absolutely chose the persons
too.
*Pjv.plPr quod dlligeuter de traditiona Dhina et Apostolica ob-
servatione tenendum est, &c. Cypr . Ep. 67. Edit. Oxoii. p. 172.
t Ut episcopus deligatur,. plebe proasante^ quas singiilorum vitam,
))lenissime uovit, S.:c. Ep. 67,
132 AN ORIGINAL DRAL'GHT OF
I sliali consider these two plausible examples, so much
triumphed in by many, with all the fairness and brevity
that I can, and hasten to dismiss the argument.
As to that of St. Matthias, it seems a very unaccount-
able precedent, for a standing practice in the Church, in
whatsoever manner it was done; since, properly speak-
ing, the foundation of the Christian Church, as it is a
spiritual corporation or society of believers, was not then
laid, because the Holy Ghost was not yet given, who was
to endue the very master-builders themselves with all
that power and wisdom from above, by which they were
to found and govern the Church of God upon earth. The
eleven there present were Apostles elect, by the infallible
nomination indeed of their Lord and Master : But their
commission was not yet sealed, nor were they furnished
with those credentials and instructions, which the spirit
■was to give them afterwards; insomuch as they presumed
not to act in that extraordinary ordination by their own
personal judgment, as at other times, but referred the
determination to God alone, casting lots, and appealing
to God by prayer for it.
Which makes it stranger still, as to the case at present
before us, that the votes and suffrages of the people should
be sought for, in a case where the Apostles themselves
dare so little interpose, and where God himself made
choice of his own Apostle.
But it will be said perhaps, that the brethren then
present nominated, at least, or proposed the two candi-
dates; if so, it must be granted still, that their human
suffrages could have neither authority, direction, or any
kind of influence upoa a divine election, which gains but
little to the purpose it is chiefly urged for. But after all,
the very nomination of the persons in this case of St.
THE PKIMITIVE CIITJRCII, &.C. 13S
Matthias, will very hardly, if it can at all, be proved to
have been the brethren or congregation's part, by any
thing we meet with in St. Peter's whole discourse. —
There were about a hundred and twenty persons present,
it is sure, and what St. Peter spake, was in the audience
of them all; but to whom he immediately addressed his
discourse, and upon them imposed the obligation of pro-
viding a successor in the room of Judas, is another ques-
tion, which the sense and substance of the speech itself
can best resolve for us.
Now. two expressions in it afford no small light to this
purpose.
1st, In speaking of Judas, who was fallen from his
Apostleship, St. Peter's words are these: He was num-
bered with tis, and had obtained a part of this ministry,
that is, of the Apostolic Ministry, no doubt. Was Judas
thus numbered then with all the brethren there present,
as partaker M."j7/i them of that Apostolic function? or with
fct. Peter only, and the other ten Apostles, in the midst
of whom he then spake? Surely this latter sense alone is
the utmost the words can bear, when he says, he was
nwnhered with us; and consequently they were his Apos-
tolic brethren only, to whom he addressed them.
2d, In the directions he gives, from whence the suc-
cessor of' Judas should be chosen, his expression is this:
T^herefore, of these men, says he, that have accompanied
with us, &c. Of these men! Why not of some ajtiongst
yourselves? or some words equivalent to that? if the per-
sons to be elected were not only to be chosen from among
them, but themselves to be the electors also. That seems
the direct expression for recommending the election to
the brethren, and enjoining them to elect one from among
themselves too . Whereas the other, which St. Peter uses
12*
134 AN ORIGINAL DRAUGHT OF
is as plainly an address to some other electors there pre-
sent, to choose out of those very brethren before them,
pointing at them, as it were, by that natural expression;
out of Uiese persons that have accompanied with us, &c.
We need no more, I think, though more remarks
might be made, to prove, that the Apostles there present
were the peculiar persons St. Peter addressed his speech
to; and I presume it will not be disputed then, but that
those words, at ver. 23, and they appointed two, did refer
to tliem likewise, and to thein only: So that the people had
no part so much as in the nomination of the persons to be
proposed as candidates for that divine election.
I am sensible, the title of St. Peter's address in these
words of our translation, 7nen and brethren, has not a
little contributed to the contrary exposition of the whole
discourse. But let it be considered, that the particle and
is not in the original text, and owned by our translators
not to be so, by the different letter it is printed in; and
therefore the holy penman's language denotes no more,
than if St. Peter had said, my brethren only; and that the
whole congregation were so in a genera! sense, is not to
be disputed; but that the Apostles there present were in
a singular and more eminent sense St. Peter^s brethren,
as united in the Apostolic college with him, cannot be
denied neither. ' And therefore, since the subject of the
discourse appropriates the speech peculiarly to them,
there is greater reason that that evidence should explain
the meaning of an indefinite term in the title, than that
the equivocal sense alone, against the tenor of the whole
discourse, should determine for us otherwise. And per-
haps'the *Ai^/)£? ilii^o), on which the contrary is grounded,
does rather add an emphasis in the title, to denote the
sense we take it in; for I should think it no exceptionable
THE PRIMITIVE CHURCH, &C. 135-
translation of it, were it rendered thus: Ye men that are
peculiarly my hrethren; which shews a kind of emphatical
distinction of some there present from all the rest. Upon
the whole matter, I think we might very well subscribe
to the learned Grotius' conclusion in this case: * It is a
wonder to 7)ie, says he, how some men have persuaded them-
selves, that Matthias was chosen hy the people to his Apos-
tolic charge; for in St. Luke I find no footstep of it.
As to the case of the seven Deacons, they were left to
the enquiry, choice, and nomination of the brethren,
there is no doubt of it; but in what particular respect,
with what special limitations, and how far it may be made
a precedent for the people's choosing their own Bishops
and Pastors in the Church, a very short view of the mat-
ter of fact may inform us. For,
1st, Whatever offices in the Church the Apostles' im-
position of hands might entitle those Deacons to, it is
plain, their referring the nomination of them to the breth-
ren was upon that single score of finding out persons they
could entrust with the contributions of the Church, for
the daily ministrations, and for the serving of tables; for
that was the only thing in open agitation, and the holy
Apostles assigned that special part to them; Look you out
men, &c. whom we may appoint over fJus business.
2d, The Apostles leave not the whole matter to their
arbitrary and unlimited inclinations neither; but, amongst
other qualifications, enjoin them to choose out persons
full of faith and of the Holy Gho^', not of faith, surely,
witli the ordinary, inward, and sanctifying graces of the
Holy Ghost only, for those were scarce discernible, with
* Matthiain a populo ad Apostoli I'lunus electum, miror quo argu-
meiito sibi quidam persuaseriiit, nam in Luca nullum ejus rei invenio
vestigium. Grot, de Imp. Sum. potest, circa sacra. Cap. X. ^ 5.
l36 AN ORIGINAL DRAUGHT OP
any certainty at least, by men; but they were to choose
believers, as tl)e event also shewed in the persons of St.
Stephen and St. Philip, to be sure, who were endued with
those miraculous gifts of the Holy Ghost, which our
blessed Saviour * promised should follow some that be-
lieved, able to cast out devils, speak with new tongues,
heal the sick, and the like; after the manner that f Cor-
nelius' family and the disciples at Ephesus were filled
irith the IIolii Ghost, as soon as they believed, or were
baptized and confirmed upon it. And by this limitation
the holy Apostles both secured their choice to be of God's
approbation, by the power he endued them withal, and
also provided persons fit for the greater offices in the
Church, which by their holy orders they designed them
for.
So that these Deacons, so far as it was needful they
should be faithful and trusty stewards of the contribu-
tions and treasure of the Church, were ordered to be
chosen and reconmiended by the members of it, whose
stock and treasure they were to be entrusted withall; and
for the like reason, no doubt of it, that another Apostle
gives us on the like occasion; namely, if: to avoid this,
that no 7nan should blame us (says St. Paul) in the abiind-
ance which is administered by us: For such sort of censures
might the Apostles have been liable to, had they assumed
the nomination of the persons to themselves; but by the
course they took, they provided for honest things, not only
171 the sight of the Lord, but in the sight of men. And in
the mean time, as to the qualifications required for those
higher offices of evangelists, or preachers of the Gospel, to
* Mark xvi. 17, IS.
t Acts X. 44,46, and Acts xix. 5, 6.
t 2Cor. viii.20. 21.
THE PRIMITIVE CHITRCII, &C. 137
which the holy Apostles ordained those Deacons also,
they had the divine testimony (as I observed but now) by
the miraculous gifts bestowed upon them; and where that
testimony was, St. Cyprian has taught us before, there
needed not the testimony of men; and accordingly we
find them not so much as proposed to the people under
that capacity, when it was referred to the brethren to
make choice of them.
After these few observations upon the case, I leave it
to the reader to determine, how far this singular and ex-
traordinary precedent can go towards establishing a
standing right and authority in all Christian congrega-
tions, to choose their own Bishops and Pastors for them-
selves: Leaving only the learned Beza's judgment with
him too, who naming these two instances of* St. Matthias
and the Deacons, when he was treating of the people's
right of suffrages in ecclesiastical affairs, pronounces of
them, that they are nothing to the purpose; and that the
French Churches had sujficienthj proved that against
Morell, and his yarty, in their public synods.
I have been long upon this argument; but it was chiefly,
I may say, at the ingenious Enquirer's request; who, in
his f preface, desired another sense might be given of the
passages he had cited in liis book. This I have endea-
voured to do with as much sincerity, I think, as he so-
lemnly professes he collected them at first. And, upon
reflection on the whole, I am sorry I must repeat what 1
observed at the begining; that his singular manner of
* Quod eniin ex historia electionis Matthias et Diaconoruui prnfertur,
nihil ad rem facit Sicut adversus Moiellium et alios dciiiceps
ejus seciatores in synodis Gallicis est abunde probatum . Beza Tract.
Theol. Genev. 1582. V(..l. 3. Ep. S3 . p. 307.
t SeePref.p.7.
13S AS ORIGINAL DRAUGHT OP
mis-representing tiie primitive custom of electing and
constituting a Bishop in a vacant See, appears to me a
greater occasion of the unhappy controversies and divi-
sions about it, than the primitive custom, truly stated,
could ever have given to the most exceptious adversaries
of the Church.
1 will mark out the i)articulars, though you have heard
the most of t'lem alrend}'', that we may view and judge
at once.
1st. He makes that to be a stated right o{ election in
the people, wliich, by the genuine sense of his own quo-
tations, as well as the apparent practice of the Church,
we have seen amounts to no more, within his period of
time, than their public testimony, information, or cheer-
ful approbation of the candidates, which the provincial
Bishops should think fit to ordain.
2d. Fie has asserted that right of the people under
such general terms of a primitive practice, as to lead the
reader into an easy persuasion, that it must have been
of original institution, either from Chi-isl or his Apostles:
Whereas the hol}^ scriptures declare no such institution,
nor set forth any such Divine charter for it; but assure us
of the contrary, that the full power of ordaining Elders
in the Church, was a personal charge entrusted wholly
with the first founders and governors of the Apostolical
Churches, and conveyed down so accordingly, without
any such condition in it.
.3d. He has pronounced the ordaining, or constituting
a Bisho[), in a vacant See,^to be absolutely invalid, with-
out such a popular election in it; and by not defining
wherein that validity, he means, does consist, has led the
vulgar reader again into a ready opinion, that at no time,
in no place, or province whatsoever, a Christian Bishop
THE PRIMITIVE CHURCH, &C. 139
could be warrantably ordained, and set over any Church,
without such an election of the people to authorize and
qualify him for it: Whereas it may be seen, I think, by
what has been proved upon this subject before, that the
utmost validity any such sort of ordinationa in any ao-e
of the Church has had, was grounded only on the pru-
dential consent, or Canons, of such provincial Bishops as
had agreed to exercise that ordaining power they were
entirely entrusted with from above, in that particular
manner, so long as times and persons should encourao-e
them to let those Canons remain in force; and all this
obliging no farther, than within their own districts or
jurisdictions, and repealable at will, as having no Divine
command for it.
4th, and lastly. To finish all, he has advanced a sin-
gular and unheard-of notion (as I humbly conceive) of
two noted ecclesiastical terms in use amongst us, ordina-
tion and instalment, making t!iem equivocal * and conver-
tible terms, and oifers it for current truth, that ordainino-
and installing of a Bishop are one and the same thing,
frankly translating the word, ordinare, in the ancient
writings of the fathers by this English word of, installing;
and, which is stranger still, makes this installing act to be
performed by imposition of Episcopal hands. Now if
ecclesiastical records, either ancient or modern, could
warrant this sort of language, I wish he had, at least,
pointed to them: And yet suppose it could be so, which
1 confess is unimaginable to me, yet, to write to English
readers in their own tongue, where Episcopal imposition
of hands, and instalment of a Bishop, are so f apparent-
* See Enquiry, p . 49 .
t See Godolphin's Repert. Canon, p. 26. and 44. Edit. 3. Lond.
1687. Where he shews us, that a Bishop is complete to all intents and
140 AN ORIGINAL DRAUGHT OF
ly different things, gives an unhappy suspicion of some
secret notion to be insinuated into men, which was not to
be spoken out. And so, indeed, the present case in liand
did require; for if the sacred act o{ ordination by imposi-
tion of Episcopal hands, imprinted any other character
upon the person so consecrated or ordained, than the
mei'e act of instalment does; in the Engh'sh notion and
practice of it, then these two unfortunate consequences,
as our learned Author thinks them, would ensue upon it:
1st. That the provincial Bishops' part in ancient ordina-
tions was something more than their bare consent and
approbation of the peoples' election, which is the chief
part he allows them in the case. And, 2d That their
imposition of hands at this installing ordination might
look like advancing of the candidate to a new order,
which would lessen tlie peoples' part too much in making
Bishops for themselves, and overturn the whole scheme
of his next chapter; which is to prove, that the orders of
Bishop and Presbyter in the Church are plainly one and
the same. This shall be considered farther in its own
place. In the mean lime, let any impartial man serious-
ly consider what probability there is, that such represen-
tations of antiquity as these should answer the pious ends
of our ingenious Enquirer, and contribute to heal the un-
happy <livisions of the Church in the case and controversy
now before us; since, as far as I am able to observe, these,
and such like misunderstandings of the primitive prac-
tice, are the sad occasions of their being so many, and
so unhappy as they are.
potposes, both as to temporalities and spiritiiraliiies, after cwisecra-
tion: But instalment is pffformecl afterwards, in a manner different
enough, by officers «nd cerf monies, verj little a-kin to those of conse-
cratioD ■
miTIVE CHURCH, &.C. 141
CHAP. IV.
To heal divisions in a Church, and displease none that
make them, are two such works of charity as can scarce
consist together. Yet, to carry this as far as it would
go, the good Enquirer seems to aim at both; the former
he solemnly professes in his preface, the latter as visibly
appears in the performance itself. But with what suc-
cess, and by what means he has done it, in a great mea-
sure appears by what has gone before, and in this fourth
chapter will be much clearer still.
There are three or four parties, as he * tells us him-
self, which he aimed to reconcile: He began with the
independents^ cause, and in order to make them and the
rest agree, he has strained antiquity, you see, to make it
speak their sense in the points of congregational Dioceses,
and the jwpular right of choosing their own Bishops, the
main matters they contend for, which no doubt of it, will
offend none of them; but as to clearing up the truth in
their case, and bringing them to a peaceful disposition
for compromising matters, with such as differ from them;
we may justly fear, by the palpable writhings for their
sake, he has done little or nothing that can tend to that
happy end.
He now proceeds to bring the Presbyterian party, to a
temper, by much the same way; that is,, by allowing
them fairly, as fast as he can, without regard to such as
differ from them, the chief and fundamental point they
insist upon, the equality of order in the Bishops, and the
Preslyters; and to clear his way for that, he defines his
* Ei;q.P. ■;-
13
142 AN ORIGINAL DRAUGHT OF
Presbyters thus: A person in lioly orders, having iherehy
an inherent right to perJor7u the whole office of a Bishop;
but being possessed of no place or Parish, not actually dis-
charging it loithout the permission and consent of the Bishop
of a place or Parish.
The difference, in the argument before us lies in the
tlie former part of ihis definition; but our learned Author
chose to prove the latter clause first, viz. that ^cithoutthe
Bishop's leave, a Prcslyter ccvld discharge no single part
of his function; and for plainer evidence in that case, he
reckoned up most of the particular ac^s relating to it, and
beyond exception proved, that in every point it was so.
Yet after all, he had so wonderful and singular a notion
of this evident subjection of the Presbyters to their Bish-
ops, in every ministerial act of theirs within their Bishop's
jurisdiction, that he could affirm without scruple, in
another place, that Presbyters ruled in those Churches
they belonged to, and placed this ruling power of theirs
amongst the several other premises, from whence an
equality of order in Bishop and Presbyter was to be in-
ferred at last; notwithstanding the palpable inequality he
had so plainly owned, you see, in this particular before;
which, to speak the most of it, might serve as well to
prove, that kings and viceroys, or any deputed officers
of theirs, are one and the same order of men in any civil
state, because in some capacity, and in subordination to
one another, they are all rulers within the same jurisdic-
tion, though it is sufficiently known how vastly different
their order and authority are, considered in themselves.
But to come closer to the point.
It is in the former part of our learned Author's defini-
tion, that the question in debate is stated all at once, and
with great assurance determined by him too. A Presby-
THE PRIMITIVE CHURCH, &C. 143
/er, says \\e,i%ji person in holy orders, having thereby an
inherent right to perform the whole office of a Bishop.
Now, two things, directly contrary to the declared
sense, as well as language, and practice of the primitive
Church, are manifestly included in this single proposi-
tion.
1st. That the most solemn rites or holy offices which
the primitive Church ever used for promoting any Pres-
byter into the station of a Bishop, added nothing more
to his former character and order, than a right and title
only to exercise those powers, to the fidl, which were
inherent in him before. And,
2d. That all the clerical offices which any Bishop of
the Church could perform, a Presbyter also, by virtue of
his orders alone, had a right and power invested in him
by the Bishop's leave only, to perform the same.
Let this great controversy be tried then by the clear
evidence of antiquity in these material points; and if in
both, or either of them, the primitive Church be found
notoriously to declare a contrary judgment in the case,
and their practice as direct a contradiction to them too,
it must follow of course, that a Presbyter in their times,
and in their opinion of him, had not an inherent right by
his orders to perform the whole office of a Bishop, as this
learned Author affirms.
To begin with the first of these, the sense and judgment
of antiquity, concerning that holy rite, or solemn office
of promoting a Presbyter to the station of a Bishop;
wherein I observe, after the example, and by encourage^
ment from the * Enquirer himself:
1st. that the same word, which all antiquity uses for
expressing the promotion of a layman to a Deacon, or a
* See p. 10.
144 A?; ORIGINAL DRAUGHT OF
Deacon to a Presbyter, they used also for the promotion
of Presbyters into tlie station of a Pjishop. It is ordina-
linn of Bishops, as well as of Priests and Deacons, in the
familiar language of the fathers. This our Enquirer
owns, for he has quoted an authority from St. Cyprian
for it, (page, 49.) and it is too obvious a matter to need
any proofs. Hence I argue then, in * his own words,
if the same appellation of a thing le a good proof for the
identiiy of its nature, then the right of consecrating a
Bishop must confer a new order upon him, because the
same name is familiarly used for it, as for the rite of or-
daining a Presbyter, who undoubtedly had a new order
conferred upon him by it. In this manner, our Enquirer
proves his Bishops and Presbyters to be of one and the
same order, from the identity of their names, (Enq. page
67.) and those names sufficiently liable to distinct con-
structions of them, as we shall see in due time and place;
and though the argument would have had considerable
weight in it, if he had proved the main thing necessary
there; namely, that a Presbyter loas ordinarily, or indeed
ever called a Bishop, after the Apostolical age was a little
over; yet for want of that, which he did not, and I am
free to say he cannot prove, his argument, I think, can-
not come up to the application I make of it here; since
the word ordination, for making of Bishops, has been au-
thentic in all ages of the Church, without any mark of
distinction put upon it; and for fathers, councils, and his-
torians generally to make use of it; whei'c no order is
wiven at all, not only puts a force upon the word itself,
but is little less than an imposition upon all posterity also,
by applying one and the same common term to solemn
* Spe Enq. p. 67.
THE PRIMITIVE CHURCH, &C. 145
rites of the Church, of so near a resemblance to one
another in all visible appearance, and yet so vastly differ-
ent in the intention of the Church, as our Enquirer's sin-
gular notion of it would make it to be; though I believe,
he is the first who ever ventured to tell the world, that
ordination in the making of a Bishop did, in our language,
signify no more than mere instalment, as I obs Tved be-
fore, and now again will have the meaning of it to be a
Presbyter's institution and induction into a cure; which
to have proved as well as said, had been no more than
was necessary to his cause. But,
2d. As the name, so the rite itself of constituting a
primitive Bishop, deserves to be considered; a single
Bishop, by the ancient Canons of the Church,, and by
sufficient evidence besides, might ordain a Presbyter or
Deacon. But to make a Bishop, a whole province of
Bishops, our learned Enquirer knows, did most common-
ly assemble, and with the like holy ceremony, by which
..^11 orders of the Church were conferred, that is, by im-
position of hands, and prayers, did collate that power and
character upon him, which ever after, and never before,
as far as fact and words together can prove it, he was
invested in; and if the former be the giving of an order
by a single hand, and this latter but a licence, as it were,
to use it; or as our learned Author chooses to express it,
but a formal instalment into an Episcopal chair; then the
greater sacred solemnity, this united application of an
Apostolical rite to it, and this joint synodical invitation of
the Holy Spirit for it, are all of them to so singular and
indifferent a purpose as is not to be paralleled, we may
safely say, in any other ministerial solemnity in the whole
economy of the Christian Church.
3d. By this ordination, the promoted Presbyter became
13*
146 AN ORIGINAL DRAUGHT OP
a member of a distinct ecclesiastical college, from all
other officers or ministers in the Church, from whence
St. Cyprian so peculiarly calls the Bishop his colleagues
in that higher function with him, which, as humble as he
was, he never once applied to * Presbyters or Deacons;
and we know one immediate effect of it was, that he
gained a ruling power over both of them, though he was
but a co-ordinate brother to the highest of them before;
and such as are curious to see how such distinct colleges
implied distinct orders in them, in the nature of the
thing, may find it learnedly argued by the late singularly
learned and inquisitive antiquary Mr. Dodvvell, in his
tenth dissertation upon St. Cyprian. But,
4th. This promoted Presbyter, from the time he had
passed under the provincial imposition of hands, acquired
a prerogative and jurisdiction parallel to that of God's
High-Priest amongst the Jews. Thus St. Cyprian not
only makes the rebellion of hi§ Presbyters and others
against him, of the same kind with that of Corah, Dathai^
and Abiram against Aaron, but affirms the same law
which God gave for the High-Priest, or any the supre-
mest ruler whatsoever, to judge decisively in the great
council of their sanhedrim, and to punish the offender,
did authorize the Christian Bishop to judge and censure
rebellious schismatics within his jurisdiction. So f he
assures Rogatian, a Bishop of his province, and applies
* Tlie Enquiry affirms ihe coctrary, p. 74. But no. proof, as I shall
make appear in its proper place .
t Cuiii pro episcopaius vigpre et cathedrae autoritate haberes potes-
la'.em, qua poss3S le illo statini vindicari, habeiis circa hujusmodi
liomiues prsecepia divina, cun Dominus Deus in Deuteronomio dicit,
et homo quicuiiq; fueiit in superbia ui non exaudiat sacsrdolem, &c.
Cypr. Ep. 3. Ti. Elit. Oxon.
THE PRIMITIVE CHtJKCH, tC. 147
It to his own and Cornelius's case, in another* Epistle;
where he gives us a farther character of his promoted
Presbyter's dignity too, viz: that he was then become
the one judge, as well as the one high Priest, and Christ^s
Vicegerent in the Church. Farther, he is from that time
peculiarly ranked in the number of the Apostles' succes-
sors, to whom they themselves committed their Churches,
and delivered up to them their place of mastership, or
magisterial authority in them. So •]" Irenseus says in
plain terms, an^ in that very place where he was prov-
ing orthodoxy from the personal succession of them,
which our ^ Enquirer owns related to the supreme Pres-
byter or Bishop alone. Again, St. Cyprian || minds
Cornelius Bishop of Rome , to be zealous with himoftlie
unity of the Church, because it came from the Lord, and
hy the Apostles says he to us their successors. § Firmil-
ian styles Bishops the Apostle's successors hy a vicarious
ordination. IT And the confessor, Clarus a Mascula, a
Bishop in the Carthaginian council under St. Cyprian,
* Cypr. Ep. 5[). !) 4. Unus in Ecclesia ad tempus sacerdos, et acl
teropus judex vjce Christi.
t Habemus annumerare eos qui aD Apostolis iustiiuti sunt epigcopi
in ecclesis — his vel maxime ea [sc. recondiia m3'stPria| tiaderent, qui-
bus eiiam ipsas Ecclesias commlttebant — successores rejinquebant,
suum ipsorum locum magislerii tradenles. Iren. lib. 3. cap. 3.
JEuq.p. 12, 13.
II Ut unitadem a doroinio et per Apostolos nobis successoribus tradi-
lam, quantum possumus obtineie curemus. Cyp. Ep. 45. ad Cornel,
p. 88. Edit. Oxon.
^ — Et episcopis, qui eis (sc, Apostolis) ordinatione vicaria succes-
serunt. Ep. Firmil. inter Ep. Cjpv . 75. p. 235.
IT Manifesta est sententia domini nostri Jesu Christi Apostolos sues
miltentis, et ipsis solis potestatem a patre sibi datam permittentis,
quibus nos successimus, cadem potestate ecclesiam domini gubernantes.
Conci!. Carthag. apudCypr. Suffrag. 79. p. 242.
148 A.y ORIGINAL DRAUGHT OP
gives this unanswerable suffrage for it. The sentence
says he, of our Lord Jesus Christ is manifest, who sent
his Apostles, and granted to them alone the power which
was given to him of the father, whom we succeed, governing
the Church of the Lord with the same power. Lastly, he
presided in the consitory to use * St. Ignatius' words,
in the place of God, xoliilst the Presbyter in analogy to
that comparison, sat as a college of Apostles under him,
and then the Deacons as entrusted with the ministerial
service of Jesus Christ. Very singular phrases! for ex
pressing officers, whereof any two were of the sa?ne order.
These and many such characters of a common Presby-
ter, after ordination by provincial Bishops, which it
would be tedious to set down, are frequently to be met
with in the writings of the primitive fathers, whereof not
one of them was attributed to him till then, or to any in
that inferior station wherein he stood before; and if these
accessions of superlative titles, prerogative, and jurisdic-
tion, denote no other order conferred upon him than he
had before, it will bo very difficult to conceive, in what
sense the Jewish High-Priest, the Christian Apostles, the
supreme judges and rulers in societies, or the peculiar
Vicegerents of God himself, are of a higher order in
Church or state, than all other men of whatsoever dignity
or station in any of them besides. Not to mention the
unaccountable notion of an inlierent character, fully and
completely stamped, and virtually resting in every Pres-
byter, from their first ordination, of the same nature with
this of a Bishop; which is as much as to say, that the
Holy Spirit in the government of the Church does, by
* npoKadrifiiru Tu tirioKoirs tis tottov Qta, itai rwv TrjiiiSvlipwy Hf Toror
^vtiopta Tii>v a-nO'^oXwv , km tuiv itoKoviav rrimf tu/ijvuv itaKOnav Irjoa X/)ts^.
Igoat, Ep. ad Magnus, i 6.
THE rumiTivE ciirnc5i, &c. 149
sacred ministerial acts, confer such spiritual powers and
cliaracters upon numbers of men before-hand, which not
one in twenty, by modest computation, shall in the course
of providence ever stand in need of; for in such proper-
tion, it is more than likely, I think, that every Presbyter
shall not be made a Bishop. It is time enough to have
all, when they are called to use them, and the provincial
ordinations were undoubtedly instituted that they should
not want them then.
But all this must be nothing; lot Bishops be never so
sacredly ordained for their particular function, and gov-
ern every order of men in their Churches with an Apos-
tolical authority and jurisdiction, as peculiar to them
alone, as it was to the Apostles themselv3s; their ordar is
no whit advanced by it, though such sort of qualifications
distinguish orders of men in every society besides, so
long as the Presbyters also had a right and power to dis-
charge * all clerical offices (there the crisis lies) as fully to
all intents and purposes, as any Bishop in the world.
I will join issue with our learned author in this Enquiry
also; and doubt not, but we shall meet with great mis-
takes here: though we shall find an equality of sovereign,
fy in the government of the Church, as nicely contended
for all along, as that of clerical ojices are, notwithstand-
ing he disavowed such an equal sovereignty as that, at
the first stating of his Presbyter's case. This is evident,
I think, in the first instance of his Presbyter's authority;
which is this,* They presided, says he, in Church consis-
tories, and composed the executive part of the ecclesiastical
power; that is, they were joint commissioners in the ju-
dicial power there, and so far, ujjo^i the level with the.-
Bishop himself, in judging causes that came before theaij.,
* See Eiiq. p. 57.
150 AN ORIGINAL DRAUGHT OF
else they might be as justices of the peace to judges in
civil courts, if they had not a judicial power as well as
he; or as privy counsellors ta a king, which would doubt-
less lower their order below their Bishops, and not come
up to his case. But by the choice of his quotation for
it, we may be sure he meant no less; for approved El-
ders presided, says Tertullian, which our learned * au-
thor here applies to his Presbyters fitting in their pecu-
liar consistory; and to shew how great stress is laid upon
this short quotation, it is offered us in the next leaf again,
to help a weak authority out, which otherwise could not
prove what our author was zealously contending for
there; namely, that Bishops and Presbyters had an equal
power in them to haptlze, confirm, and ordain.
These are pretty material points, you will say, to de-
pend so much, as really they do here, upon this short
disputed sentence at the best, and that with this supposi-
tion in the case, that both this and the other parallel quo-
tation in the next leaf, loere spoken of the discipline ex-
erted in one particular Church or Parish, in which there
was hut one Bishop; and if only he had presided, then
there could not have been Elders in the plural number.
Thus f he states the argument himself.
The reader will excuse me, if I am a little more par-
ticular than ordinary in examining these authorities; the
case is of moment, though the words are few; and to lay
the supposition, here insisted upon, in a clear light, ]
shall be obliged to consider these three things; 1st, The
occasion of the words : 2d, The plain sense and meaning
of them : And 3d, Compare the parallel places, to shew-
how they illustrate one another.
* Piobati pifesidi^nt seninies. Teitul. Apol. c, 39.
t Enq. p. G].
THE PRIMITIVE CHURCH, &C. 151
1st, The occasion of Tertullian's words was this;*
the Christians were under a general persecution in the
Roman empire. Tertullian dedicating an apology for
them, to the several f governors of the empire, vindicates
them as they lay jointly charged, under the general
name of a factious sect in the state. Accordingly, at
the very entrance of that part of his apology, wherein
he represents the innocent manner, both of the Christian
discipline and worship; and whereof the quotation, now
in question, is a part, he prefaces it in these words: ij: Noiv,
says he, I will shew you plainly what this Christian fac-
tion is taken up alout, or how they arc emfloyed; surely
this Christian faction, which is not only a noun of mul-
titude, but in the sense which the Roman governors un-
derstood it, comprehended the whole bod}'^ of Christians
in it, must be meant in the same sense by the sagacious
dpologist too, who professedly undertook to vindicate
them all; and not for any single congregation of them in
some private quarter of the empire; else the Roman gov-
ernors, to whom he addresses in all parts, had but slender
motives offered them to cease their persecution in every
province; and the good apologist had but little regard to
the common cause of all his brethren.
But, 2d, To come to the plain sense and meaning of
the words themselves, approved Elders preside: And
here I am contented, the learned Enquirer himself should
be his own interpreter and commentator for me; for at
the 19th page of this Enquiry, he was zealously proving
from the testimony of antiquity, that a Bishop could have
* Operata sectae hiijus infestatio; odii erga nomen Christiannrum.
Apol. p. 1.
t Vobis, Romani Imperii Anlistites. Apol. in Exord.
\ Edam jam nunc ego ipse negotia Christianie factionis. Cap. 39.
152 AN OEIGIIS-AL DRAUGHT OF
hut one communion talk in his Diocese; and amongst oth-
er authorities, insisted earnestly upon these words of
* Tertullian, that Christians received the Sacrament of
the LorcVs Evjqjcr frcm the hands of the Bishop alone;
so he ti-anslatcs the passage, wliich, as j^ou may see in
the margin here, is fro7n the hrind oj those u-ho preside.
Now if those tt'/to preside in TertulHan's language, must
needs be no other than the supreme Bishops themselves;
without which construction, all the argument in it, which
the Enquirer makes for a Congregational Diocese, is ut-
terly lost there. Then his approved presiding Elders, in
the quotation now before us, must necessarily be spoken
also of the Bisliops or heads of several Churches or
congregations within the Roman empire, because a sin-
gle one could have but one such Elder belonging to it, in
the declared opinion of the learned Enquirer himself; and
then what will become of the two important points built
upon this supposilicn alone, that Tertullian spake but of
one congregati :n? I shall trust to this evidence for the
plain meaning of the words, and proceed,
:3d, To consider that parallel place of another primi-
tive father, which, in the opinion of our judicious f au-
thor himself, and, as he tells us, of most learned men with
him, is so plainly of the same import and signification
with this, that they mutually explain one another. Th«
passage is in a noted epistle of Firmilian to St. Cyprian;
and, in the Enquirer's own translation, is rendered thus: %
All power and grace is conslitiUed in the Church ivhere
* Nee de aliorum manii, qiinm de pisesi 'eiukiin sumiimi?. Tew. de
Cor. Mil. c. .3. p. 121. Edit. 2. Higalt.
■\ Eiic]. p. 61.
X Quando omnis pote?tas cl gratia in R. ttrsia eoiistituta sit, ubi
prasideut rnajnces natu, qui ct baptia.nuli, et rnaiuim imponendi, et
ordinanfli possident potestatem. Apud Cypr. Ep. 75. h &. Edit. Oxoa
THE PRIMITIVE CHURCH. iC. 153
seniors preside, who have the power of haptizivg. confirm-
ing, and ordaining. Now I readily agree, that this pns-
sage, and the former in Tertullian, do help to explain
one another; and chiefly in these following particulars,
upon which the present application of them does mainly
depend.
1st, That whereas there was some scruple raised from
the words of Tertullian, whether he was speaking of the
collective body of Christians, or no; there is no room for
any such question to be made here, since the immediate-
occasion of Firmilian's words was to prove this, that out
of the Catholic Church there was no grace or power
given ta ratify any one ministerial act whatsoever. Ev-
eiy one knows, who ever read that Epistle, it was thi;
invalidity of heretical baptism which lie was there con-
tending for, against the contrary decree of Stephen, Bish-
op of Rome, about it; and that controversy, I presume
all men will allow, was between the Catholic Church col-
lectively considered on the one hand, and all manner of
heresies and schisms, of whalsoevcr kind, on the other.
•So that the Church, wherein Firmilian affirms, the Ma.
jores naiu, or seniors, did preside, invested with such a
fulness of power for effectually executing every ecclesi-
astical office in it, was no less than the Universal Church
of Christ upon earth, as it stood distinguished from all
sorts of sects, who separated from her; and in this mate-
rial particular, this parallel place of Firmilian may help
a doubting reader to understand what sort of Church
Tertullian also meant, ^'herein his approved Elders did
preside. And then,
2d, As to the common word of j residing, used by both
the venerable fathers alike; if Firmilian's sense of it
should not be clear enough, for ws, yet Tertullian's notion
14
154 AN ORIGINAL DRAUGHT OF
of a president, or presiding Elder in a Church, being so
plainly interpreted by our learned Enquirer, as we have
seen already, to be the single or supreme' Bishop of the
Church he presided in, in this particular Tertullian may
be said to expound Firmilian's meaning for us, and satisfy
the reader, that his ■presiding seniors were no less than
such supreme Bishops also, in exact conformity to St.
Cyprian's language too, who says of the Christian Bish-
ops in general, * that they were ataie anliqui, ancient in
years, that is, seniors, as well as sound in faith. And
yet,
3d, Let Firmilian be allowed to explain himself more
fully. In the next paragraph he had a fair occasion to
do it; and accordingly he did. He was arguing, as we
observed before, and the whole Epistle shews it, against
Stephen, Bishop of Rome, and his party, who maintained
imposition of hands sufficient for admitting a baptized
heretic into the Church, without any farther baptism
than what they had in their heresy; and his argument
against it runs thus: IIo^v is this, says he, that trlun u-e
i>ee Paul haptizcd his Ditciples again afier John's bap-
tism, ue should make avij doubt of baptizing thnii ii-ho
return from ]ierc,"y to the Chvrch after that vnlauful and
profane laplism of theirs, unless Paul teas less than
these Bishops, of whom we arc spea'dng now, f that these,
indeed might give (he Holy Ghost by imposition of hands
alone; hut Paul was insufficient for it. Here we plainly
* Per omi>es provincias et per uibes singula?, ordinati sunt Episcopi
in aetaie anliqui, in fide integri. Cypr. Ep. 55. p. ] 12. Edit. Oxon.
f Quale est autem, &c. nisi si iiis Episct pis, de quibus nunc, minor
fuit Paulus, ut 111 quidem possint per solam manus impositionem veni-
entibus Hsereticis dare sp. sanctum, Paulus autom idoneus aon fuerit.
Aputl Cypr. Ep, 75. i 6. p. 221. Edit. Oxon.
THE PRIMITIVE CHURCH, &C. 155
see what kind of seniors in the Church Firniiiian was
speaking of, and to whom he attributed the right of bap-
tism, imposition of hands, and ordination, just before; for
those who were to lay their hands upon the returning
heretics, the immediate subject then in hand, he calls by
the proper and express name of Bishojys, an incommuni-
cable term to any inferior Elders of the Church, if we
may believe approved * antiquaries, in that Cyprianic
age; and, I make no doubt of it, could any instance to
the contrary be given, our learned author, who has a
collection of honorary titles for his Presbyters, and ar-
gues zealously upon them, would scarce have overlooked
it, or failed to have told us where it might be found.
Thus I have given the clear and genuine sense both of
TertuUian and Firmilian's expressions together; from
whence it appears,
1st, That the Presbyter's ruling power in the consisto-
ry, as joint commissioners with their Bishop there, which
was the first main point they were brought to prove, can-
not be grounded upon either of them, since they have no
relation to the private presbytery of a particular Church
at all, but were manifestly spoken with reference to the
single supreme governors, or Bishops of all the several
Dioceses, either within the Roman empire, or the whole
Catholic Church. And, indeed, 1 would gladly under-
stand how our ingenious author disposes of the n^^-joK^thp'ta,
or right of the first chair in the primitive Presbyteries,
by which he and his friends so nicely evade the Bishop's
higher order in the Church, if all his Presbyters were
presidents there, as the application of these quotations to
them does literally make them to be. But,
* See Bishop Pearson and Mr. Dodweil in Pearson's Dissert, prima
de sncces. prim. Rom. Episc. c. 9.^ p. 9.7.. io 4to. Lon I. 1688.
156 AN ORIGINAL DRAUGHT OF
2d, By this apparent sense of the holy father's wrords,
it appears also, that the only passage in antiquity our
inquisitive aut!ior could present us with, to prove the
Presbyters' right and power to ordain, contains no such
matter in it; but, on the contrary, places all power of
baptism, confirmation, and ordination, in the Bishops'
possession, for such we find Firmilian's seniors in the
Church to be.
Yet, since a fall power to ordain could not be found
for his Presbyters, our Enquirer claims a share, at least,
from that noted case of Timothy's being ordained * by,
or rather with, the laying on of the hands of the Presby-
iery. Now this is saying more for Calvin's cause, than
Calvin could say for himself; for he disowns it plainly, f
that a college of Presbyters was meant by the Presbyte-
ry there, and maintains it, as his opinion, that St. Paul
ordained Timothy alone, from 2 Tim. i. 6. And tho
assembly of English divines X go so far with him, as to
own, that all the gifts which Timothy received at his or-
dination, were from the Apostle's hands upon him. It
cannot be denied, therefore, that the two different ac-
counts, though not contrary ones to be sure, of Timo-
thy's ordination, with the Presbytery in one text, and %
St. Paul's own hands in the other, has occasioned variety
of speculations upon them; and therefore it must be a
feeble argument, at the best, which depends on a positive
construction of either of them. And yet, the utmost it
* 1 Tim. iv. 14,
t Paulus ipse, se, non alios coinplures, Timotheo tnaniis iniposul£Se
commeraoiat ; quod de imposiiioiie manuum Presbyievii dicitur, non
ita accipio, quasi Paulus de senioruin colleg'.o loquaiur, Cair. Instil-
1. 4. c. 3. in fine.
I See Assomb. Annot. on 2 Tim. i. 6.
THE PRIMITIVE CHCUCn, tC. 157
Can afford so, is only a conconiitaru act of an inferior
order vvilh an Apostle himself, and in a case of divine
designation by prophecy too; which, since it can be no
great ground of controversy amongst ourselves, where
the like kind of practice of Presbyters joining in imposi-
tion of hands with their superiors in every ordination of
their own order, is constantly in use, I fleed say the less;
and shall only observe here, that our learned Enquirer
grounds his sense of it upon this; * That the constant sig.
nijlcation of the word Presuylenj, in all the writings of the
ancients, is such as he here insists upon, tiiat is, it always
denotes the Bishops and Presbyters of a particular Church
or Parish, as his terms for a Diocese are.
Yet, I am very sure, St. Ignatius calls the Aposllcs
alone tiie Preshyiery of the Church: For lie tells the f Phi-
ladelphians, in his way to the Crown of Martyrdom,
that he betook himself to the Apostles as the Presbytery of
the Church. And since Timothy v/as ordained whilst
these superlative Presbyters were alive, and by an emi-
Dcnt one of them, I know no fairer comment upon the
Apostolical phrase of his being ordained ly the laying on
of the hands of the Preshyiery, than that he was ordained
by a special niemher oi this Apostolical Prcslytcry; and
if by more than so, it was neither impossible, nor unlike,
ly, then, that some other Aposile, or Apostles, might
concur witli St. Paul in it; especialiy, if we consider that
Timothy's first ordination may ii-easonably be dated froro
the time that St. Paul would have hirn, go forth with him,
Acts, xvi. 3. which surely was for the work of the minis-
*' S.ee Enq. p. C3, and 78,
t Hpo<j^uy<i>y Toij aroyoXoif, wj irpwivlifm tKx^rjuias . Tg5 at, acj FiiTla-
delphia 1) 3.
*14
153 AN ORIGINAL DRAUGHT OF
fry, and that at Derbe or Lystra, not much above * four
years after the gospel was first preached there, when a
settled consistory of inferior Presbyters, and a form of
Ecclesiastical discipline in it, could scarcely be expected
amongst them.
How far the Presbyters' part in the ordination is men-
tioned in this sacred text, together with the testimonies of
TertuUian and Firmilian before, which are all the author-
ities our inquisitive author offers us, has proved the pow-
er of ordination to be fully inherent in them, I must leave
the reader to judge; and whether they are of weight
enough to balance the unanimous consent of the Catholic
Church to the contrary, for fifteen hundred years togeth.
er; whilst not so much as a single example can be found
of the Presbyters practising such a power, without pub-
lic censure and protestation against it, in all that time.
Two other instances o'i ruing power in the Presbyters
are these; they excommunicated, says he, and they re-
stored penitents to the Church. The proof of the first is
thus: FeUcissimus, Augendus, and some others had made
a schism in St. Cyprian's Church; the holy Bishop in
exile is acquainted with it by two of his Presbyters, Ro-
gatianus and Numidicus, whom he had left in joint com-
mission with two Bishops of the province, Caldonius and
Herculanus, to inspect his Diocese in his absence. . To
these four St. Cyprian writes a letter, and having told
them what evidence he had had of Felicissimus' notorious
wickedness, sends this positive order to them; f Lei him
receive the sentence, says he, which he has first passed
*= See Bishop Pearson's Amial. Paul, ab A. D. 46. ad A. D. 50.
inclusive.
i Accipiat sentenliam, quani prior dixit lit absientum se a nobis
sciat. C!ypr. Ep. 41. Edit. Oxen. p. 80.
THE PRIMITIVE CHURCH, &.C. 159
himself, that he may know he is excommunicated by us;
for he had threatened excommunication to such as ad-
hered to St. Cyprian, and * Let any other who joins to that
faction, knoiv also, that he shall not communicate in the
Church with us. Little advice with Presbyters here,
and less left for them to do. In answer to this letter,
Caldonius with the two Presbyters, and other Bishops
together, send word to St. Cyprian, that f they had shut
out Fehcissimus, Augendus, and others from their com-
munion. Now wh'it Caldonius, and the other Bishops,
here concerned, did, in conformity to Catholic practice,
shutting out from their Churches also, such as St. Cy-
prian had thus excommunicated from his, is no great
matter to us, but that the two Presbyters did no more
than execute St. Cyprian's censure in his Church, is as
plain matter of fact, I think, as words can make it; and
accordingly the learned Bishop Fell's % note upon it, does
in so many words make it so. This excommunicating
pow.er then of St. Cyprian's Presbyters, is just such an
one. as any Vicar or Curate in the Church of England
exercises, when by virtue of an order from their Bishop's
Court, they deny communion to a censured member,
and make their return of it; and that it was no more than
so in respect of the Presbyters' power of excommunica-
ting and absolving again in St. Cyprian's Church at that
time, will need no more proof, I hope, when ve consider
II that that holy Bishop authorized the very Deacons, as
* Sed et quisquis se conspiraiinni et facticni ejus adjiinxerit, friat se
m Ecdesia iioii esse nobiscum commuiiicaturum. lb.
■f AbstinuimuscommunicaiioneFelicissinium, Augeiidum,&c. Ep. 41,
:{: Abstinuimus sentenliam a Cypiiaiio latam executioni maiidando.
Fel. in loc.
||Non expeclaia proesenlia nostra apud presbylerum quemcunq;
praesentem, vel si presbyter repertus non fiierit, et urgere nxitus caperit,
160 AN ORIGINAL DHAUGUT OV
well as Presbyters, in his absence, to receive the penitent's
confession, and by the sole7nn ministerial act of imposition
of hands to ahsolve them, if need required, that is, to bind
or loose them as effbctuolly as if he had done' it himself;
and I believe our learned Enquirer will not infer from
hence, that those Deacons had a power of t'le keys inhe-
rent in their orders, because they could thus exercise it
with their Bishop's leave; and yet if he will argue after
the same manner, as he does from one end to the other of
•this scheme, he must grant that; for his fundamental hy-
pothesis is nothing more than this, that tlie Presbyter's
order was equal to the Bishop's, because they could, with
his leave, exercise every clerical OiHce whicli the Bishop
himself could do. Some of those acts I have already
shewn, and particularly that of ordination, they never
did, nor can it any ways be proved they could do; and I
shall prove it afterwards, I think, in more, and I hope our
ingenious author will think it worth his considering, what
a confused equality of all orders in the Church will ensue,
■ if every Ecclesiastic be allowed to have the same order
with the supreme, who can execute such ministerial
•offices as he shall require him, in his stead, to do. The
•case of St. Cyprian's Deacons, just now mentioned, is a
sudicient instance of it; ami more of that idnd Vr'ilr appear
in considering the next liead, which is this:
Though as to every particular act of the * Bishop's of
jice, says our learned author, it could not be proved lliat a
Presbyter did discharge them; yet it would be sufficient, if
we could prove in general that he could, ami did do so.
To make this out, he quotes two letters of St. Cyprian
apud diacoiium quoq: cxouiologeslii facere delicii sui possit, ut manu
eis in pociiitent.am imp is.it:i -veiiiaat. 'vd dcaikiu:!! cu:n pace. Cypr.
Ep. 18. ICdit. Oson.
* .?ee E:iq. p. G7.
THE PRIMITIVE CHURCH, &,C. 161
to his clergy, * wherein he exhorts, begs and commands
them, to discharge their own and his office also, that so
nothing might be wanting, eUher to discipline or diligence.
And ai^ain, f that they would, in his stead, perform those
offices which the Ecclesiastical dispensation requires. This
is partly answered, by what we have heard of the Pres-
byters' and Deacons' ministerial acts, by his leave and
instructions above. Yet I may farther ask this plain
question still: Why are these letters quoted to prove the
Presbyters only could do the Bishop's business for him?
They are both | directed to the Deacons as well as Pres-
byters expressly by name, and the command given to
both jointly without any distinction; which, since the
Deacons, as we see before, had used the keys for him,
why not they entrusted with such an executive part of
his Episcopal power as was intended here, being ad-
dressed to one as well as the other? especially since St.
Cyprian, in the close of the latter epistle, || grieved to
hear that his people would not be governed by Deacons or
Presbyters either; implying fairly enough, that he had en-
trusted his governing power as far as it could be dis-
charged by a deputation, to both of them. So little does
it prove an equality of order in St. Cyprian's sense and
practice, for inferior Ecclesiastics to do those clerical
* Fungamlni illic et vestria parlihua ac meis, ut nihil vel ad discipli-
nani vel ad diligentiam defit. Cypr. Ep. 5. I) 1.
t His litcris el hortor et mando ut vos; vice mea fungainiai circa
gerenda ea, qufe adniiuistraiio religiosa deposcil. Ep. C. ♦ 2 . a'ias Ep,
14. Edit. Oxon.
:fCypr. presbytsri? et diiconis fratribus. Tit. Ep. 5. et 14. Edit.
Oxon.
I! Doko enim quando audio quos.Iara improbe, Sic. nee a diaconis
aul presbyteris regi posse. Ep. 14,
162 AN ORIGI>'AL DRAUGHT OP
offices by his Bishop's order and leave, which his char-
acter otherwise did not allow him to do.
We have a form of words in our own Church discip-
line, which very much resembles this; for an English
Bishop instituting a parochial Priest, says thus: * Take
my Cure upon you, and your own too; and I believe no
man ever imagined that the instituted clerk had a power
in him to visit, confirm, or ordain in anj"^ one part of the
Diocese; though a trust of his Bishop^s Cure, in our au-
thor's way of reasoning, would infer so much. But St.
Cyprian's commission to his Presbyters and Deacons, had
a clause in it sufficient to explain this; which is likewise
implied in our institutions, and in all such general com-
missions as those; f Perform such offices, says he, for
yourselves and me, as the Ecclesiastical dispensation re-
quires; that is, as much of it as your orders and station
in the Church can allow of. Could our author have
proved that the Presbyters or Deacons had ordained, for
instance, so much as one single clerk in the Church in
St. Cyprian's absence, by virtue of this great trust re-
posed in them, it had been something to the purpose; but
since there is no tittle of any such thing in all St. Cypri-
an's works, or in any collateral history to be found, but
on the contrary, that St. Cyprian himself in his retire,
ment :{: ordained such as the necessities of the Church re-
quired; I must confess I cannot see that the argument
proves any thing that it was brought for.
Upon the whole matter, I rather conceive that the in-
genious author, by unwarily offering to public view this
commission of St. Cyprian to his Presbyters and Deacons
* Accipe cuiaiii luam el meani . Go Io!p!i. Rppert. Cacon. c. 24.
f See the quotation before.
JSeoCyp.'Ep.aO, 38, 39,&c.
THE PRIMITIVE CHURCH, &C. 163
together, to discharge his part for him, without any mark
of discrimination in either of the epistles, has discovered
that plain truth which overturns his whole hypothesis at
once; namely, that to be qualified to discharge a clerical
office by the Bishop's leave for it, is no proof at all that
the person so discharging it, had a power to do it before,
inherent in his own orders; for some share of govern-
ment in the Church, at least, and the power of the keys,
in some signal instances of it, might be proved inherent
in the Deacon's orders from this very commission of their
Bishop to them, and from what we have seen thesn en-
trusted to do before; if that way of reasoning were true.
And yet on this single thread hangs all that our Enquirer
has hitherto offered, to make the orders of his Presbyters
equal with the highest in the Church.
He strengthens the two authorities from St. Cyprian's
letters, with a third * from the Presbyters at Rome, to
them at Carthage; both those Churches were destitute of
a Bishop at that time; Fabianus of Rome newly mar-
tyred in the Decian persecution, and St. Cyprian retired
upon the account of it. The Carthaginian Presbyters,
on this occasion, write to their brethren at Rome; and
those at Rome, in their answer to them, write thus: f And
since it is incumbent on us, who seem to be governors, and
to keep the flock instead of a Pastor; if we should be found
negligent, it ivill be said to us, as it was to thoie careless
governors [the shepherds of Israel] before us, Ezekiel
* Enq. p. 63.
f Et cum incumbat nobis, qui videmur pisepositi esse, el vice pasto-
ris custodire greftem, si negiigemes inveniaraur, dicelur nobis quod et
antecessoribus nostris dictum est, qui lam negligentcs piaepositi eranl;
quoniam perditum noii requisiviitius, crraniem non correxinius, et
claudum non colligaviraus, et lac eonim edebamus, et lanis eorum ope-
uriebamur. Cypr. Ep. 8. H- Edit. Oxen.
164 AN OHIGINaI, DRArCHT OF
xxxiv. 3, 4. that we looked not after that which was lost,
we did not correct him that wandved, nor bound up him
that was lame; hut we did eat their milk; and were covered
with their wool.
Now, the argument from this passage runs thus: The
Presbyters in these Churches, having no Bishop amongst
them, seemed themselves to be, as it were, Bishops of the
Churches, and therefore they not only seemed so, but in
pojcer and order, actually were such, even as much as
any before them ever were, or the next in succession
could be; for so the argument supposes.
And if that be so, I wonder what those very Presbyters
meant, to tell St. Cyprian in their letter to him very soon
afterwards, * That there was a greater necessity lay upon
them, to put off the restitution of the lapsed in their Church
for the present, because they had no Bishop amongst them,
who should order all those things, and, could with authority
and council take a proper course with them. It seems,
those Presbyters were conscious of a peculiar authority
in a Bishop, which was wanting in themselves. And so
just they were indeed in the words of the quotation before
us, as to say no more of themselves, than that they were
seemingly the governors of the Church, or, as it were.
Bishops in it, as our Enquirer chooses to translate it:
very suitable phrases for such guardians ofthespirituali-
ties as Dean and Chapter usually have been, and in ma-
ny cases are at this day, for a vacant Sec; and yet their
order different enough from his, who in a little time is to
put an end to their trust. Such trustees do all, which
* Qiianqiiiin nobis dilTt'rcr.dsp hiijiisi rei neccjsi'.as major incunibat^
quibus: noufium est Episcopus constiiuius, qui omnia ism nioiereiur^
et eonim, qui lapsi sunt, possit cum auctoiiate I't cpnsilio habere' ra :;»,-■
nem . Cypr. Ep. 30. ♦ C. RJil* Oxcu;.
THE PRIMITIVE CHURCH, &C. 165
for a time may be necessary, not every act of clerical or
ministerial power which a proper officer, when invested
in it, can do. This would appear to be the very sense of
the Roman Presbyters, to any who perused their epistle,
without prejudice in the case; for they specify, as well as
speak in general, of the care which was incumbent on
them; but not a tittle, amongst all, of supplying ths
Church, if need were, with now ordained ministers, or
confirming after baptism, or t!ie like. Wiiat sort of care
do they mention tlien? Why! that of exhort/ifions to the
flock, not to full ciwaij; to adndnisler to the xcunts of all;
to give Christian burial to the vmrtyrs; and, to speak all
freely, without reserve, one material advice they give to
the Carthaginian Presbyters, wliich mny be a key to us
to solve a very nice ditficulty in the present argument;
and that is, they exhort them, after their example, * fo
move the lapsed to repentance, i^ peradrenture they might
obtain their absolution from him, who was able to give it;
which must either be meant of God alone, since absolu-
tion of apostates ;o idolatry had not yet been decreed ia
the Church, as th^ excellent Bi.shop Fell observes upon
the place, or at least must signify their own incapacity
for it at Rome, for want of tliat authority to do it, which
they owned to St. Cyprian belonged to the Bishop only;
and yet forasmuch as the Catholic Cliurch had solemnly "j"
* Non minimum periculiim hiriniiDeie, si iioti liortati fueritis fratre^
vestros stare in fide immobiles; sepamios h nobis; hoiiamur agere pcE-
iiitentiam, si quo modo indu'gcniiam pnicruiu lecipero ab eo qui potest
pvaestare. Si qui coeperini apprt-heii'li ifirmitni', ei Hgaut pasnitenlianr.
facti sui, et desi erenl communiouem, utiq ; sut)\ euiii eis debet. Cor-
pora niart3rum si n< n sepi liar.tur, grande peiicuhn'i imininei eis quibu
incumbil hoc opus; faci=»t t'eus; iit o.r.iies iios in his operibus inveni-
amur. Cyp. Ep. 8- Edit. Oxoii. p. 17, 18,
I Additum est; ut lapsis infinuis et in exitu cousiitutis pax daretur
15
166 AN ORIGINAL DRAUGHT OP
agreed that her peace should be given to all in the dying
hour, so far, by that general authority from Episcopal
power they practised themselves, and advised the Cartha-
ginian Presbyters to do. How far these three authori-
ties, then, do prove in general what the particulars could
not do, viz. that Presbyters could do all which a Bishop
did, I must also leave with the reader to consider again.
One particular I have postponed indeed, because the
former and that lell in so much with one another; I shall
now consider it, to shew I pay regard to all this learned
author offers; * the Preshyters, says he, confirmed.
He brings no proof for it here, but promises most evi.
dent ones in another place; he means, I doubt not, in the
second part of his Enquiry. I will step out of my way
a little, to bring his arguments nearer into view. The
sum of all his thoughts there, is this; f that confirmation
was a mere part or appendix only of Christian baptism,
.axi^ withal i\\e very same thing with :j: ahsohilion of peni-
tents, in the sense of the primitive Church; and then con.
eludes, 11 since Preshyters could haptize and absolve, they
could confirm also.
To prove it a mere appendix of baptism, he § tells us,
he meets with unction, signaiion, and imposition of hands,
as it were immediately applied to baptized persons, by
some of the primitive fathers, at their coming out of the
water; and I believe he may do so; and he might add,
QuSE liters! per totum mimcium inifsje sunt, et in notiam Ecclesiis omni-
bus et universis frauibus peilalte sunt. Cypr. ad Antonian. Ep. 55. p-
102. Edit. Oxon.
« Enq. p. 60.
f See Enq . Part 2 . p. 85, &c.
:J: lb. p. 9:2.
II Enq. p. 01. Pan 2. and p, 101.
» Enq. p. 80. '
THE rRIMITIVE CHURCH, &c. 167
that they were forthwith introduced into the sacred Sy-
naxis, or solemn assembly of the faithful, to join in all
the service of the Church, and receive the holy eucha-
rist, before they parted. Were all these therefore a mere
appendix of their baptism, because so immediately follow-
ing upon it, as * Justin Martyr plainly represents it to
us? As well one as the other, for any force there is in
this way of arguing. When Catechumens of old had
been thoroughly disciplined, and by baptism made com-
plete disciples and members of the Church, there was no
holy rite or ordinance by which grace was usually con-
veyed, but the zealous pastors piously administered it to
their new admitted members, to call down all the bless-
ings of heaven, as far as in them lay, for strengthening
their faith, and carrying on that Christian warfare they
were just engaged in; insomuch as new baptized infants,
we know, had the blessed eucharist itself then adminis-
tered to them, and each of these holy rites and adminis-
trations, we are sensible enough, were very different in
themselves.
Not to dwell on words therefore, which, all who know
primitive discipline must own, are common to sundry ritea
and ministrations in the Church, and therefore conclude
nothing of themselves; nor yet to gather scattered senti-
ments to prove a stated practice by them; let us take
a fair view of confirmation, in a short and full scheme of
it, as the excellent St. Cyprian has drawn it up for us at
once. It is in a noted passage of an epistle of his, to this
purpose; which surely must displease some men very
much, else they would own something more in it, than
our learned Enquirer does, who quotes it upon this very
subject, and thinks it proves confirmation to be a mere
* Justin. Apol, 2. p . 97. Colon. 1687,
168 AN ORIGi:>fAL DnAUGHT OF
part of baptism, and nothinir more. Let the reader judge
from the holy martyr's words, which are these: * Those
who believed in Samaria, had believed with a true faith,
and were baptized ivithin the pale of the Church, which is
one, and to which alone aulhority was given to confer the
grace of baptism, and forgive sins, and that hij Philip
the Deacon, whom the same Apostle had sent forth ; and
therefore since they. had a lawful and Ecclesiastical bap-
tism, they ought not to be any farther brrp'ized. But only
that thing 7rhich tens wanting, (plainly after their lawful
and Ecclesiastical baptism) that was done by Peter arid
John, viz. that by prayer ojfercd up for them, and by
imposition of hands, the holy Spirit should be called upon,
and poured forth upon them. The same which is in use
also amongst ns at this day, where such as are baptized
in the Church are presented to the governors of the
Church, that by our prayer and imposition of hands, they
may receive the holy spirit, and be consummated by the
seal of the Lord.
A few plain questions may help to clear this passage.
1st, Did St. Cyprian, do we think, believe Philip's bap-
tism to be imperfect, who was sent forth by the Apostles
themselves for that purpose?
• Illi qui in Samaria crediderant, fide vera crediderant, et intus in
Ecclesia, quaj una est, el cui soli gratiam baptisni dare, et peccata
•olvere, permissum est, a Philippo d.acono, quein iiflem Apostoli niise-
rant, bapti^sati erant. Et idcirco, quia legiiimum et eoclesiasticum
baptisina consecuii suerant, baptizari eos ultra non oportebat. Sed
tantummodo quod deerat; id a Peiro et Joiianne factum est, ut oraii-
one pro eis liabita, et manu impositn, in vocaretur el infunderetur super
«os Spirilus sanr.'tus. Quod nunc q'.ioq; apnd nos gcritur, ut qui in
Ecclesia baptizantur, prfepdsitis Ecclesite off- raniur, el per nostram
orationem ac mauus imi)Osilioncin Spiviuim sanctum conscqiinntur, et
iignaculo Dominico consumtneiilur. Cypr. ad Jubaian. Ep. 73. p. 202.
Edit. Oxon.
THE PRIJIITIVE CHURCH, iC. 169
2d, Would he call a defective haptism, a lawful and
Ecclesiastical baptism, which is no less than to say, in
other words, that the Lawgiver himself, the blessed Je-
sus, and the Church too, ^vould own it for their baptism?
8d, Did St. Peter and St. John go to Samaria, to per-
form a ministerial oSce which Pliihp could have done
without tliem?
4th, Coulil St. Cyprian say, they continued the same
practice in his time, and yet the baptizing ministers then,
either did, or could as effectually lay their hands on such
as they baptized for conveying the graces of the holy
Spirit on them, as those very governors of the Church, to
whom he affirms they were presented to receive that
solemn benediction, after the manner it was done at Sa-
maria.
5lh, and last. Since Presbyters, as well as Deacons,
did unquestionably baptize in St. Cyprian's time, and ia
his Church; what could the Catholic Church itself, or
the holy martyr mean, by such a general custom of of.
fering baptized persons to the governors of the Church
upon this occasion? such governors, I mean, as St. Cy.
prian himself was, for so he explains his meaning, when
he calls it, our prayer and imposition of hands, by which
they were to obtain such spiritual gifts, and be consum-
mated with the seal of the Lord. What could they mean,
I say, if any who had the power of b.iptizing, by virtue
of their orders, miglit have done that as well? Or how
could the parallel hold indeed in the whole comparison, if
such prcepositi or governors of the Church in St. Cy.
prian's time bore no analogy of ditference from the bap-
tizing ministers, to that which was between St. Philip
and the Apostles, from whence the precedent, he assures
iis, was immediately taken?
15*
170 AX ORIGIXAL DRAUGHT OP
I can conceive no answer to these questions, sufficient
to remove the evident truth contained in the holy •mar-
tyr's words; namely, that there was a sacred ministerial
rite then practised in the Church, after baptism, and dis-
tinct from it; imposition of hands and prayers the princi-
pal and constant symbols of it; the rite and power of
administering it not inliercnt in the powers or orders of
any baptizing ministers, as such, but peculiar to the high-
est order in the Church; as tlie Apostles unquestionably
were ia this original pattern at Samaria; and consequent-
ly, in our holy martyr's sense of the thing, (who allowed
the Bishops only for peculiar successors to the Apostles
in the Church,) was appropriated to them alone. .
The misapprehension of this testimony of St. Cyprian,
and of the primitive Church with him, I perceive by our
learned Enquirer, Dai lie, and others, lies here; they dis.
tlnguish not the operations and gifts of the Holy Ghost
in the two sacred rites of baptism, and imposition of
hands after it, as those primitive fathers did. The fathers
affirm, that the holy Sjiirit was present, operated, and
effiactually sanctified both the elemental water, and the
person baptized in it, c^f-'rc this imposition of hands upon
him; and therefore St. Cyprian himself calls a baptized
person, on whom hands had not yet been laid, * a sancti-
frd. pcrf:on, spiniu.ilhj f.rm'd into a new man; one ihat
has put on Christ- and ''lat Christ cannot he put on vith-
out the Spirit. And yet, in reference to the imposition
of hands, which was to follow, he accounted him only
*Qiii i>s>rc'iis in laii=ino pspnsltis sanctificatus est, el in noYum
homiiii^i'i s!>ii;(imlitf r ('ciniiHrus, ad accipien.luui Spiiitiim sanctum ido^
neiis l-aciu- i-t. Qiiotqnotin Christo baptizati esiis, Christum
inrluisih f] I'Tsi p'issit sine spiiitii Christiis indui, &c . Cypr. Ep.
ad Poui)). h. 74. p. 213. Edit. Oxob,
THE PRIMITIVE CHUKCH, &C. 171
fitted for rccehnng the holy Spirit, which was farther to
be infused into him. The reason was this, that foras-
much as the spirit was given h>/ measure to all men, ex-
cept the blessed Jesus alone, they understood, that the
sanctification of the spirit in the holy Laver did princi-
pally, if not wholly, consist in purging away all sin, in
forming the new creature, as the quotations above imply,
and making the baptized person a * tempi" of Goil, fit to
receive all other gifts and graces of the Holy Ghost,
which Christ promised to his Church; but that these man-
ifold gifts, and the respective measure of them, according
as every Christian should s'and in need of them, were to
be communicated to them by the several ordinances and
ministrations of the Church, as St, Paul says, that the
ministry of reconcilintion vilk G )d loaa committed to
them. 2 Cor. v. 18. And the first solemn ministerial
act of the Church, by w'lich she dispensed such divine
grace to all her children, af er they were brought forth
from her womb by their perfect nevv-birth in the holy
sacrament of baptism, was tiiis ::ii;)o.iiti.9a of hatuUivith
praye • for tkci-, as the holy eucharis*, soon after, was
an addition to both. And accordingly, St. Cyprian, with
above thirty more in council with him, in their answer to
the synodical epistle of the Bishops of Numidia about
heretical baptism, in a separate and distinct manner, tells
those Prelates, that heretics could administer none of
those three holy rites or ordinances for want of having
the Spirit amongst them. And, 1st, not baptism, becauso
the Spirit was necessary there to ■■anrt'fn the water for
washing away of .sin. And iiaving cleared that in three
paragraphs, then in the fourth they farther add, fNei-
* Templum Dei fieri, lb.
f Cypr. Ep. 70. { I. Neminem foiis extra Ecrlesiam baptizari pot-
172 AN ORIGIXAL DRAUGHT OF
thc}' can. spiriiutl unct'on he among heretics^ nor yet the
fucharist; because they cannot sanctify the creature of
oil, or can an euchiirlsi he made hi/ them; distinguishing'
plainly the three holy nninistratious, and ascribing the
grace of the Holy Spirit differently to each of them; in-
somuch as, in the close of that Epistle, they plainly inti-
mate each of them to be different nacui meats rf the
Church, as they used that word in a larger sense than we
do now. For, having proved that heretics cculd admin-
ister none of them, they conclude in these words: Wc
therefore, who are loith the Lord, and hold the unity of the
Lord, * ought to give the truth of unity and faith to as
many as return hy all the sacraments of divine grace;
which looks very little like makiag any one of the three
a mere part, or appendix, of either of the other, no more
than Vincentius a Thibari's suffrage does in the council
under St. Cyprian; where, speaking of the manner of
receiving penitent heretics, he prescribes this threefold
means for it; f 1st, By imposition of hands in exorcism.
2d, Byrcgencrttion of huptism; and then, says he, they
came to the Polllcit Uirm of C'tri'sf, a noted phrase for
this conferring of the gifts of the Spirit by imposition of
hands, because it was grounded upon that faithful prom-
ise of our Lord, Thul suck ay hellci'cd in him,shonld have
te. Oportet muiiriari el s:iiictifican aquam prius a sacerdote, ut
pcssit baptismo siio pacc.ita hominls, qui baptizatur, abluere. lb. i
4. Nee unctio spiritiia!is a[)ii'l haereticos potest esse, quaiido conster
oleum sanctificari et eucharistiam fieri apud illos omiiino non posse.
*Dare illis per omnia Hiv in giatitB sacramenta uiiitatiset fideiveri-
latem debeimis. In. ^ ult.
tPrimo, pennanus inipositionem in exorclsmo; secundo, perbaptis-
nii regenerationem ; et tunc possunt ad Christi ])ollicitationem venire,
alias autem fieri censeo non debeie. Cone. Carthag. Siiffr, 37. in Op.
Cypr.
THE PRIMITrVE CHURCH, &C. 173
rivers of living water [meaning of the spirit of God] foiv-
ing out of them. Which accordingly was made good by
those miraculous and saving graces together, conferred
upon the first Disciples by this holy rite of the Apostoli-
cal imposition of hands; the miraculous ones temporary,
the other believed to be perpetual, in the judgment and
practice of the primitive Church; wherein we find the
successors of those Apostles, as the Bishops were owned
to be in the government of the Church, continuing that
sacred rite amongst them for infusing the holy spirit into
every baptized Christian, as St. Cyprian's express words
are, in the manifest account he gives us of this whole
matter, which 1 have cited to you but now.
This is that which was still ^vanting then, after St.
Stephen's perfect baptism, to the Disciples at Samaria,
accordmg to the Apostles' own practice, and that of the
primitive Church after them. And for want of this ob-
servation of the gifts of the Spirit being gradually dis-
pensed by the ministrations of the Church, according to
the occasions and capacities of all men, which I take to
be the foundation of the institution of any ordinances, or
holy rites in the Church, our learned Enquirer and his
friends, wherever they met with any such expressions as
these. That the water without the spirit could not sanctify ,
and that, hy imposition of hands the spirit was given to
baptized persons, and the like; which are frequent in St.
Cyprian and other fathers too; they inferred, that naked
baptism had nothing of the spirit in it, in those holy fa-
thers' sense of it; and therefore imposition of hands was
added to make that perfect; which is an absolute mistake.
And by that means, the thing which St. Cyprian here
mentioned, as yet wanting, is constantly psrverted, and
made to signify what he never meant by it; for they all
174 AN ORIGINAL DRAUGHT OP
affirmed, and held for certain, that the blessed Spirit was
present, and operated powerfully in both of them, in such
proportion as was needful to make each of them effectual
to the great ends for which they were first instituted; the
one to perfect the new birth, the other to sustain the fu-
ture, infirmities of the person who was so born. This
latter, in respect to the nature, effects, or ceremonies used
in it, they sometimes called tlie seal of the Lord, the poll! .
citation, or promise of the Lord, the holt/ chrism, or unc
ti m, in a singular and eminent manner distinct from any
other, the invoking and inf using of the spirit into persons
fitted for it; imposition of hands by the governors of the
Church, and the like. And this is what our Church de-
dares she understands by the solemn rite of confirmation
both in her * Liturgy and Canons. This the baptizing
Evangelist and Deacon at Samaria could not do. This,
no less officers in the Church than the blessed Apostles,
St. Peter and St. John, went on purpose from Jerusalem
to do. This, St. Cyprian expressly tells us, s\ic\i prozfo-
siti, or rulers of the Church, as he himself was, did con-
stantly perform in his time, let the baptizing minister be
whom they would, provided they were not Bishops them-
selves; and therefore I can do no less, than own my con-
viction from such evidence as this, that Presbyters, as
distinguished from Bishops ever since that distinction
made, which is from the very close of the Apostolical age^
could not confirm.
It is true, our enquirer strengthens this Argument, ta-
ken from his Notion of Confirmation being a mere part
of Baptism, with that Paradox in Primitive Discipline,
that it was the very same thing with Absolution of Peni-
*See Order of Confirmation, iind the Collects there. Also Can.
60. Edit. A. D. 1603.
THE PRIMITIVE CHURCH, &;C. 175
tents also; which is as much as to say, that the new bap-
tized person is even just now cleansed and purged from
all his sin,- for baptism before imposition of hands, the*
Enquirer himself says, does that, as indeed all antiquity
says so with him, and at the same instant, as it were, he
makes this cleansed and purified soul enter into the for-
lorn class of penitents, as one who wants immediate abso-
lution to reconcile him to God and the Church. Such
harmony mistakes will make, if we listen to them; but I
am apt to think they will sound so harsh to most chris-
tian's ears, that I shall proceed no farther on this subject.
I have done then with the first general proof offered for
Presbyters' equality with their Bishops, in respect to or-
ders; namely, that they discharged all offices which
their bishop, did, by his leave and permission for it; and
therefore their orders equal.
And, by what has been said, I conceive three things
may appear:
1st. That they neither did, nor could discharge all,
even with such permission for it; and particularly as to
■ordination and coafirmation.
2d. That several of the Ministerial offices, so dis-
charged by them, did not imply, that their orders alone
qualified them for it; and particularly as to Excommuni-
cations and Abfiolnt'oi's; else the Deacon's orders misht
claim the like character too.
3dly and lastly. That a bare capacity, if it were inhe-
rent in them, to discharge such offices by a lawful Superi-
or's permission, so long as they were not impowered ac-
tually to do it of themselves, does imply an inferiority of
order in the very nature of the thing itself.
If every one of the Clerical acts here specified by the
*SeeEnq. Part 2 -p. 86.
176 AN ORIGI^'AL DRAtGIIT OP
Enquirer, and which we have been considering so long,
do still appear to be inherent in his Presbyters, by virtue
of their orders alone, then his ingenious and triumphant
comparison may pass, that, as a man who can truly be
said to have all his .9rrt?r.?, must of necessity be allowed
to see; So Presbyters, who can do all that a Bishop could
do, may be owned, as to all these Clerical capacities, to
have received an episcopal character in their Ordination.
But if there be any Act or Acts amongst them, which,
by the evidence we have here produced, they neither did,
or could do, in the practice or judgment of the Primitive
Church; tho' we own them to be as perfect in their kind,
as any order of the Reverend Minsters wliich the Church
is happy in, yet they will as certainly want something to
complete their Episcopal character and order, as a blind
or deaf man, pardon the comparison the Enquirer has
framed for me, docs want something to perfect all his
senses. I leave the evidence to clear the case.
In the mean time, 1 think it is plain, that Presbyterg
were invested with important trusts in the Church; partly,
as the Bishop's Curates, to use the Enquirer's proper
phrase, in such portions of his general ministerial charge,
as he could commit. to them; and this their orders alone
qualified them for; and partly, as proper and useful del-
egates to execute some extraordinary parts of the Epis-
copal power, by his authority and commission for it.
These things sufficiently required that they should be
* upright, merciful, sincere persons, impartial in judg-
ment of Men and Things, not hastily receiving reports,
or rigid in judging of any, wliich I take occasion to men-
lion here, because St. Polycarp giving such advice as
See Poljcarp's Eb. ad. Philip, ^. ad finem vit. Pol3'carp, in Dr
CaT*!.
THE PRIMITIVE CIIUKCU, &.C. 177
this to Presbyters; in his Epistle to the Cliurch at Philip-
pi our learned* author inferred from it, that it must
needs imply no less than a Ruling Povverin them, of the
like nature with that of the Bishops themselves, for so
his argument required: Whereas tl.eir charge, I think,
is great enough to stand in need of such A postolical coun-
sel to them, without setting them on the level with their
Bishops, if we have no better proof for it than so.
I come now to the second general proof, which is this;f
That.Prcabytars were ongliMlly culled by the same titles
and appellations as the Bishops thcmsTehe?, and there fora
their order cqval. ■ I must desire the reader to see what
has- been said to this; at the close of the first chapter
pag. IS, &;c. and in this cliapter, pag. l57. And yet
because the promiscuous and indificrent use of these ti-
tles in the New Testament, and to the end of the Apostol-
ical age, occasions some amusement to particular men,
1 shall farther ofler such a short account of that matter,
as is visible in Holy Scripture, and the earliest writers of
the Church together.
The scriptures teach us, that when the Apostles had
founded Churches, they ordained Elders for each of them;
entrusted those Elders to administer the word and sacra-
ments amongst them, or to use Paul's words to the elders
at Mdetus, to take care of themselves, and all the flocks,
over which the Holy Ghost, by orders and commission
from the Apostle's hands to be sure, had made them over-
seers, which in our translation is rendered Bishops now;
and to feed the Church of Gcd, as good shepherds ought
to do. The titles, doubtless, suited with the charge and
Ministry they were entrusted withall; and as they were
* Enq. p. 59.
tSM.Enq. p. 64. ,
16
178 AN OniGI'-AL TRATGIIT 0?
Eclesiastical officers, and commonly not novices iu
years besides, ihcy were as properly called in thean-
cient language of the Synagogue, Presbyters of the
Church too; and accordingly we find these titles indiffer-
ently applied to them then. Yet all this while, nothing
is plainer iu scripture, than that the Apostles reserved to
themselves the jn-erogative of a ruling power over them,
kept a rod of discipline in their own hands; * censured
such as deserved it; f delivered unto Satan the disorderly
amongst them, that is excommunicated their members;
:j: expected whole Churches to be obcdiint to them in all
things. In short, had the sovereign || Cure of all the
Churches in their hands; moreover all the Elders we
read of, § ivko it ere ordained in any Church, before Tim-
othy and Titus's special commissions, which I shall take
notice of by and by, had the Apostles hands Icii vjo.i
them, and no co frnnaiion, orgking cfikc Spirit hi/ impc-
fltion ofhunh mentioned throughout the New Testa-
ment, but by the Apostles alone. This great Preroga-
tive of Power, then, the Apostles retained still; and no
specious titles of Presidents, Governors, Bishops, Pastors
orthe like' ^ attributed to the Presbyters or Elders under
them in the New Testament, lessened it in the least, or
brought it into question. Their superior character
amongst them was owned by all. So that during their
lives or personal government over them, those titles might
safely and properly enough be promiscuously used for
any of their subordinate Ministers, whereof they ordained
many as our'* Enquirer believes, in particular churches.
* 1 Cor. iv. :.'l. + lb. v. 5. t 1 Tim. 1. £0.
11 2-. C(.i' ..I. 9. J 2. Cor- xi. 23.
7 npoiff. f c(. ] Thrs. V. 11. Hytfieyot, Ileb. xiii. I". Eti»«*»»*,
Acts XX. 2S. * See Enq. p. 7K
THE PSIMITIVE CHURCH, tC. 179
But before the Apostles died, or when Providence *
removed them from a personal visitation of their several
Churches in this or the other Province, we read in the
carHcst records of the Church, that they ordained many
single persons, taken notice of without any fellow Pros-
byters besides, over large Cities and Churches, as our
Enquirer \. observes from Tertullian, that St. John placed
Polycarp'in the Church of Smyrna, and St. Peter ordain-
ed Clement for the Church of Rome; and Tertullian
adds, that X the rest of the Churches could prove their
Bishops to be derived from the Apostles in the same
manner, and calls those Episcopal Sees, the Apostles
Chairs inthe next Idaf; as || I.cnmis, you may remem-
ber, told us before, that the Ajwst es del vered the Church
io thosj single Bishops, and their Loais Magisterii, or
place of Government with them; and the Scripture tells us
plainly enough, that Timothy was ordained such a singu-
lar Ecclessiastical Governor for Ephesus, where there
were § many Presbyters before, and Titus for Crete; for
it is plain, they had a special commission to ordain EI-
ders, 1 Tim. iii. 15. 2. Tim. 2. Tit. i. 5. to rebuke
and censure them as well as others, 1 Tim. v. 10. and
that with all authority, Til. ii. 15. to judge of doctrine,
and reject heretics; in a word, to set in order the things
which were wanting, Tit. i. 5. the very claim o^ Apos-
iolical'm power St. Paul's express words for it; 1 Cor. xi.
34. and all this so personal a charge, that the Apostle
*Rom. XV. 23. tEnq. p. 11.
;j: Perirulc iitiq;et cfeterae exhibent, quos ab Apostolis in Ephco-
patuni constitutos Aposioiici semhils traduces habeant, Tertul. de
liraBscript. p. 243. Edit, fccunda. Rigalt. "Lutet. 1641.
Ij Irei 1 . 3. c. 3.
i Sec- BijbDp Pearson, proof the time wlien Timothy was left at
Ephesus.
180 AN ORIGINAL DKAUGIIT OF
conjured Timothy, and no others with him, lefor'c God,
and the Lord J&us C'ri t, an I the elect Angers, that he
observed these ih' > gswithoiitpar'iali'y\ I'T'm. v. 21. and
as a special reason for his investing him' with all this ful-
ness of power now, and for enjoining liim so stj'ictly to
watch and make a fii!) proof of this his Ministry, hn con-
cludes thus: For / am re dij to I e offered, says he, and the
time of m-j departure i a.' hand; 2 Tim: iv. 6. as if he had
farther said, and now tliis former care of mine must be
yours.
It is manifest, I think, from lience, that those singular
President's of the several Churches liad sundry parts of
the Apostle's reserved soverc'gn pover conferred upon
them; never imparted to Presbyters of any denomination
before, as far as scripture and Primitive Antiquity can
inform us. These consecrated Presidents then take pos-
session of the Churches assigned to them, either by the
Apostles personal Induction of them, was, or with their
full credentials to be sure. In all, or most of those great
Churches which this ApostoHcal Institutipa had allotted
for them, they must find Presbyters ministering at that
time, .in such capacity as they all along liad done with
entire subordination to the Apostle's supremacy over
them, 'i hese ministering Presbyte'r then, together with
the whole Church, receiving such new commissioned
Presidents .amongst them, must nianifestly see by those
reserved Apostolical po\veYs, oi' Etiling, Orditiation, Cen-
iure, and the like, expressed in Timothy and Titus's com-
m.issions to thefull, and. no doubt of it, signified sufficient-
ly to every Church by the Apostles themselves, who thus
placed them there, that they had an authentic and un-
questionable riglit of succeeding in tlic ordinary jurisdic-
tion and prerogatives of their departing Apostle over them,
TUB PKIMITIVE CHURCH, fcC. 181
This is a plain and natural reason, why the first order,
ot Ecclesiastics in the Primitive Church were so familiarly
called the Apostle's successors, and perhaps it^would be
very hard to assign any other. No wpnder then, if such
apparentsuccessors in that eminency of the^EccIesiastical
power as these were, should be thought worthy of a dis-
tinct and singular title from all others, as the Apostles
had before them; and that the Catholic Church did ac-
cordingly agree it should be so. The Title of Apostle,
indeed, was not thought unsuitable to them by many of
the primitive * writers. Tertullian, as we heard just now,
calls them. The offujjrl :g of the Apostolic seed. But in
a holy reverence to the blessed Twelve, and of the mi-
raculous gifts in them, the Primitive Church, though
those very persons themselves presided in it, declined
the venerable title of Apostles for them; but amongst the
several appellations, common to many Ecclesiastical offi-
cers before, they so appropriated that of Bishop to them,
that St. Ignatus declares at the very f close of the Apos-
tolic age, every Christian Church, to the very utmost
bounds of all, had a Supreme Governor of that singular
and peculiar name, by which he was then known.
Thus I have briefly shewn, how the names of Presbyter
and Bishop were indifferently used at first; and there was
no danger of misunderstanding about it, so long as it con-
tinued so, that is, throughout the Apostolic age; and yet,
how great occasion was given afterwards for appropria-
ting one of them to the Supreme Governors of the Church,
* 'o aTTOfoXoj KXriiiVii says Clemens Alex . speaking of Clemens Bish-
op of Rome. Stiomat. lib. 4, p. 516. Cologn. 16S8. See Blun-
ders quotations of seveial such instances in his Apol. p. 85.
t ErrifficoTroi o'l Ka]a ra nepaja bpi^OtvJes tv Irjan XfJif? y^'^l^'^ sictv, Ep. ad
Polycarp. 4 3.
16*
182 AN ORIGINAL DRAUGHT OP
whose peculiar character and powers required no less?
anJ accordingly we find it has been so from that very
lime to this. Had our learned Enquirer therefore prov-
ed his Presbyter to be indillerently styled a Bishop still,
after this epoch of time we are here speaking of, in the
familiar language of the Church, he had done more for
him than all his collection of equivocal titles besides can
amount to; for one incommunicable title to denote a
superior order by, is as much as the highest orders of
men in all human society ordinarily have, whilst they
have variety of inferior ones besides, common to others
with themselves; and here I leave the argument [so
mightily * triumphed in by our ingenious author from
this identity of name ■.
But the reserved forces are stiU behind, and are to do
all at last; for \ i^tliii second reason be riot tlio'ight cogent
e.iou Ji, says our learned Enquirer, yet the third and last
will unqucsiio ably ui 11 oat of doubt, and clearly evinc:
the same ess of Bishops ' d Presbyters a to order.
The demonstration is tliis; It is exp esshj said ly the
Ancient ., says he, tha' here were hut two distinct Ecclesi-
as' cat Orders, Bis ops and Deacons, or Preslnjters and
Deacons, therefore Presbyters can not he distinct from
Bishops, for then there ould be three.
The venerable Clemens Romiinus is brought to prove
tliis, for he says, ij: that in counirics and cities where the
Apostles preached, ihcy ordained their frst converts for
Bishops and Deacons over those who should believe. The
Apos'les, it seems then, in their course of planting the
Churches ordnincd hut two orders to take care of them.
♦SepEiin. p. (.7, G8. 1 i-r.q. lb. p. G8.
± Ko7a X<''p''f K" fai jroXsij KTjpvcaov'Jei KaOt^avov rai a~apx-iS avriim ti;
fmaKOTTsi /cat iicKoins tviv j/iWovtuv r.-^-iBftv. Clem. Ep. 1, ad CoviB**»
p. 54.
THE PRIMITIVE CUUKCII, &;C* 183
In the mean time, what wfire the ordainers themselves ?
Were- they of no order in the Church, or were they of
the same order with either of the two they ordained? If
neither one nor the other be so; then in their time there
were three orders, it is plain; and how they continued so,
both frovi and after them, without splilting any of the
two, which our Enquirer * fears we do, I think may ap-
pear from what I have said already. The Apostles had
a reserved power, we have seen from holy Scripture itself,
both of government in general, and in special ministerial
or clerical acts besides, which they did not impart to all
the Presbyters or Bishops they at fiist ordained for the
Churches. If any time could be assigned therefore, or
any general grant produced, when or whereby it might
appear, that they conferred or bequeathed those reserved
powers, so necessary to the Church for ever, to all the
Presbyters they ever ordained in it; it is but a modest
question to ask, in what text of Scripture, or in what
record of the Church, is such an important grant to be
found? If no such evidence is to be had, as 1 think the
ablest advocates for them have produced none; then the
grants I have mentioned and proved above to particular
Presidents over mnny Churches, by their own act and
deed, even where other Bishops or Presbyters were b«-
fore, as they were indifferently cahed till then, does infer
such an evident translation of their own third order, with
the reserved acts all along peculiar to it, to those partic-
ular Presidents and the whole succession of them, as, I
think, no ministers in the Church besides have any shad-
ow of a charter like it to produce for themselves. For,
to say, the Apostles had no successors to any ordinary
and permanent prerogative of theirs, is to contradict all.
» Enq. p . 6D.
184 AN ORIGINAL DRAUGHT OF
antiquity barefaced; and it is plainly no less, to say, the
primitive fathers owned any ministers in the Church to
be such, besides those they peculiarly called Bishops af-
ter them; and therefore their reserved ordinary powers
of government, ordination, confirmation, censure, and
the rest, did continue their third order in the Church, in
tliose Episcopal successors of theirs. And what St. Cle-
mens says, is far from being inconsistent with this; for
when he tells us, the Apostles ordained Bishops and Dea-
cons, or Presbyters and Deacons, to take care of the
respective flocks, which either were or should be farther
provided for them; he very well knew the Apostles who
ordained them were a superior order to them; and there-
fore his words have no respect to the number of orders in
the Church, for which they are here produced; nor in-
deed did the argument he was upon require they should;
his only business was to awe the mutinous Corinthians
from rebelling against the Presbyters of the Church, be-
cause they were of Apostolical institution, and upon that
account as much of God's apj)ointment, as the tribe of
Levi were for the sacred ministry of the Jewish Church,
which is therefore so particularly described in all the
orders and offices of it, and so * closely applied to the
Christian dispensation immediately upon it, that an im-
partial reader would rather infer, that three orders might
rationally be concluded, as well in one as the other, than
imagine that Clemens had the least thought ol no more
than two orders in either.
*T« yap apx'tpi iSiai \tiTupytai St6o/tivai iiai' Kai roii hptvtriy t6wi b roiros
Tpa^iraKjai <cai Atvirai; iSiat {laKovtai tiriKuv'Jai' h \aiKog avOpdivos toij XaiKoii
Tpo^ayfiaaiv IsStrai . ^Ka^loi d/juv, o^tX^oi, tr tui litui rayjiaji iMxapn^iiTi*
6su) tr ayaOn evytiirjcti, jiv rrapcKSaiVior rov u)picjttvov Tflf \ei1vpyiai avlt
KUKora t¥ atjivolvli. Clem. Ep. ad Cor. 1, p. 55, E'li. Patr. Junii,
©xoii. 1633.
Tiia rr.iMiTivE cht'ech, tc. 185
Especially, if two things be considered. 1st, that
Clemens himself, who wrote this, was undoubtedly such
a single successor, as we have been speakiTig of, set over
all other Ecclesiastics in the Church of Rome. And,
2d, That the Presbyters here insulted at Corinth, vyere
many in number in that single Church alone, who could
not therefore be of the same kind, or order, as I have
shewn, with Pdlycarp or Clemens himself, whereof that
there was but one only ia a Church, is too noted a truth,
to need any proof of it. ,
One word to our Enquirer's closing dilemma here, and
I will proceed. • To -what end, says he, should Clemens
exhort the schismaiical Corinthians to obey their Presbyters,
from the consideration of the Apostles'' ordination of Bish-
. ops, if their Presbyters had not leen Bishops? I answer
to a very good end, because the two names were indiffer-
ently used so long as ( lemcns livedj and without any
influence upon the far different powers inherent in one of
them, when the name of Bishop came to be appropriated
to him, which * our Enquirer inlputes to St. Ignatius as
the first author of it, and plac.es it in the beginning of the
second century; and that was not before, but indeed very
soon after the martyrdom of Clemens, vvhich the f Church
chronology places in the last year of century the first.
Irenseus is it quoted next, to strengthen this evidence
of Clemens Romanus, for two orders only in the Church.
The force of his authority, 'from one end to the other,
lies in this single point, that he calls Bishops by the name
of Presbyters, and (v/hich need not be wondered at after
that) he calls their orders, the orders of a Presbyter too»
•♦E.nq. p. 65. ■ .
t See Cave's Chro.n. Tables of the ihrec fiVsi reuturies,
:l:Eaq. p.7i. •
18S AN OEIGIXaL DRAUOnX OP
This language our learned Enquirer, I doubt not, will
readily own is very rare in Irenseus' time, and'in his own
works too; but there is little to be gathered from it, to
the purpose it is brought {"or here, if we consider these
i^ew things.
1st, The caution this venerable Bishop used, to let us
know who he meant. In the entrance of the discourse
lie describes them thus :. * You nms'. obey the Presbyters
of the Church; thoic, I mean, wh-> have a succession from
i ';e Apostles, as I shejced. you before,, who with the succes-
sion-of their Episcopacy, have the sure gift of truth ac-
cording to the good pleasure of the father.
Now what Irenasus shewed us before, was this, We
can reckon up, says he, 1. 3. c. 3., those who were instil
inled Bishops in the Churches by tus Apostles themselves,
— to whom they committed the very Ci.urches themselves
also; — -left ihe7n their successors, delivering up to them their
own proper place of mastership or prerogative in them.
The persons here meant, are clearly enough described
we sec, and the Enquirer agrees with us, that they were
Bishops in the sense of the -Church at that time; but he
did not like 1o give us this special evidence, which Ire-
nseus himself does, of their being so, because it contains
such broad marks of more than ordinary prerogatives,
conferred by the Apostles upon this order of men, above
the common Presbyters in the Church, by appointing
them their peculiar successors over it, and delivering up
the whole Church itself to their single care alone, as,
though the singularity of their commission and powers,
*EiE qui in Ecclesia siiii pres'13'tcris bbaiHire oportet. His qui sue-
cessiouem habent ab Apo;t;>lis, sicut ostenciinius, qui cum Eplscopalus
successione chAiisiiiaveiitatiH ceiiuin, secuodum placitum patrisaccep-
cruiit. Iicn. I. 4. c. 43. p. 38:2. E.lit, Luieu Paris 1G75.
THE PSirJiTIVE CIIITKCH; icC. 1S7
"would look a little like another order from the rest; nnd
therefore he would not begin his quotation here, but in
general tells us, thai they were surely Bishops, which
Irenaeus was speaking of, and then, from three lesser cir-
cumstances i-n the account of them, would assure us, they
were of no higher a?t order than any common Presbyteis
were. .
The first circumstance was this, that iJiey were called
ly the name of Preslyiers, as well as the others.
To which I answer, that it very well might be so, and
not the least proof of an equal order in that. The argu-
ment from names, as I am forced to observe again, does
not lie here; for though the name of Preshjler did by
degrees become the peculiar title of the second order in
the Church, upon occasion of the name of Bishop being
solely appropriated to the fust; yet that was not a ne-
cessary consequence of it, nor tlie immediate business of
the Church to make i! so; it was but one Ecclesiastical
officer only, and that tite chief of all, who came with
such extraordinary commission from the Apostles to pre-
side over them, as I have shewn you before, which they
wanted a peculiar and distinguishing title for; and accord-
ingly fixed that of Bishop) upon him. So that the nam«
of Fresbijter, which had been common to all the minister!
of the Church before, even up to the highest order of the
Apostles themselves, and had been a term of dignity and
honor in the Church of God aiuong the Jews, by long
prescription there; and in respect to the venerable age,
which it naturally signified, might by any father of tht
Church be a:ttributed to a Bishop still, especially if they
fixed such a note of discrimination upon it, as IrenEeuC
does here; and no fear of derogation to the' Bishop's
•haracter in it, and much less of levelling him !• th*
183 Aa OiaGI>-AL DRAUGHT OP
lowest order that should be called by that name. A
Bishop therefore might be called a Presbyter then, though
it was rarely so, and but for a short time, but a Presbyter
as ditstinguished from him, since. the Apobjolical age ex.
pired, had the name of • Bishop no longer "attributed to
him in the language of the Catholic Church.
Since Irenasus' Bishops, then, were still the same as
their predecessors were,_ which the Apostles constituted
at the first* and such as the Church then owned for Bish-
ops, notwithstanding'ihe name of Presliyter was applied
to them, what farther lessening of them could it be, to
express their order by an order of the same name too
Which is the second dircum^-tance in Iren us' words?
that our learned author so mightily insists upon? Such
as the persons were, such as was their order to be sure
If these Presbyters, then, bj na . c, Were genuine Bishops
in the nature and character of them; it follows, that the
order of Presbyter, as applied to them, was such a, Bish-
op's order also. Jt is hard, I iaiow, to allow of any other
possible notion, either of.words-or things, where time im.
memorial has fastened one before; and therefore' the
phrase of Preshyter^s Order, to men in our age, can
scarce eve." be thought in any author to signify more or
less than just what we understand by it now. But ifthingg-
may take place instead of words and sounds with us, I
think it is clear in this quotation, tiiat the Orders of a
Presbyter here spoken of, are such as the Apostle's proper
successors had in the sense and iraclice of the Primitive
Church. Iren; us declares himself to spctaksuch, and I
have shewn what prerogatives such Presbyters original.
ly had, not only of ruling power but of several clerical
acts too, not common to all the rest; and our Enquirer
him«eir assures us, that ti Presbyter promoted to such a
THE pRiJiiTiVE cnuRcn, &c. 189
Bishop's Chair, was first to receive imposition of hands
from all the Provincial Bishops, in the age 1 renins lived
in. Now such singular acts of Ecclesiastical power
conferred upon a common Presbyter, who had them not
before, and by such a solemn Apostolical rite as that
was, which the ancients called ordination, in as plain
and express terms, as they did in the act of ordaining
Presbyters or Deacons. This, I own, is what I under-
stand by the Bishop's supreme order in the Church; and
Irenajus, as his language all along imports, meant noth-
ing less by it here, though the name of Presbyter, which
in several respects suited every order in the Cliurch,'was
peculiarly affixed to him.
And as to the text of Isaiah Ix. 17. applied here, as
it was in Clemens Romanus before, I shall remark only
thus much; that * Clemens's old translation of the place
answered his orwn language about the. ApostI.es ordaining
Bishops and Deacons in the Church; for so his Greek
Bible, it seems, had rendered it in the copies of his time,
and by that authority he made the names to be .awful and
venerable to the Corinthians, as he was endeavorino^ to
do. But Irenrous here, who was speaking of Supreme
Presbyters only, applied the text, as it is in our present
translation of the f LXX. whereby they are rendered
by the names of Princes and Bishops; so that both words
answered the argument he was upon, which was to en-
join obedience to the true Supreme Governors of any one
Catholic Church; and neither in one place nor the other,
does it any way prove, that either of the Fathers under-
<■• Clemens' copy retiHered, Isa. Ix. 17, thus: Ka^a^ni^^ ma- tTTicKorrav
«u7ui' tis iiKaiocvvrjv Kai Tua iiaKovna avTiav tv Trt^et.
t Iienasus used the LXX. -vh-ch renders it thus : Acoo-u rso- Apxovra: at
*? iiprjiti Kat Tuc l~i(7/co7r»(r aa iv iiKaioavvti,
17
90 AlV ORIGINAL DRAUGHT OF
stood but two orders only in the Church; as I conceive
may now appear by what I have observed from them.
Clemens Alexandrinus, as the last evidence, is to clear
all; two passages to that purpose are quoted from him.
I will shew the occasion of both, that we may judge the
better what the Holy Father probably meant by them.
Clemens was setting forth the utmost advancement of a
perfect Christian under the title of a complete and true
Gnostick. * He represents him as master of all his pas-
sions, and then improring in good works till he lecomcs
equal to an Angel here; and being bright and shining as
the Sun, hastens on through /./.v righteous knowledge, and
the love of God to a Holy Mansion, as the Apostles did be-
fore him. And, on this occasion, tells us farther, that f
every one who exercised himself in the commandments
of the Lord, and lived as a perfect Gnostick according to
the Gospel, might be admitted into the Apostolic roll:
that is, undoubtedly, in his Seraphic sense of it, be as fair
a candidate for perfection of happiness hereafter, as an
Apostle himself could be, if he was equal tohim in Giles-
tic wisdom and holiness here; characters and orders of
men, from the highest to the lowest of them in the
Church, in this view of them, making but little difference
in the case. And to explain himself farther in the point,
he goes on in these words; which our Enquirer quotes
pr his use, he is a Presbyter in the Church indeed, says
*Milpiii)-iTaO}]aai ra vpwra Kai u; atraOtiav fjc'SsTriaas av^ticaa ti tis iVTroiav
Tvia^iKtis TiKnoTrfjoi IcayyeXo; yiiv ivlavOa. <l'a>7£ii'os &i rjSi] Kai us 7]\tos
^ofiTTbiv cTTivhi i-m Triv ayiav fioj'ijv, Kadaiap o; ottosoXoi. Edition Oxon.
Strom. 1. G, p. 732.
t E^trtJ' Iv Kai vvv rats Kvpta/cais tvauKritjav'Jai rats lv^»\a7s, Ka^a to
EvayytXtoi- teXsiuj ^luxjailao mi rj-uifiKuis sty Trjv iKXayr/v twv ano^oXwy
iyYpa<j>rivat — p. 793.
THE PRIMITIVE CHUKCH, &.C. lO^
he, * and a true Deacon of the will of God, if he does,
and teaches, the things of the Lord; not ordained of men,
or therefore thought a righteous person, because made a
Presbyter, but because righteous, therefore chosen into
the Presbytery; and although he be not honored with the
first seat here on earth, yet shall hereafter sit down on
that twenty four thrones, judging the people, as St. John
says in the Revelations. The sense of this whole specu-
lation, I think, appears plainly to be this; that in respect
of true intrinsic excellency here, and of a title to perfect
bliss and happiness hereafter, neither Apostle, Presbyter,
Deacon or Layman, have any great advantage of one
another, by any outward character, title or difference of
order they may have below, but purely as they excel one
another in Christian virtue, divine knowledge, wisdom
and goodness; and so are more perfect Christian Gnos-
ticks than the rest. And therefore if a Presbyter, in par-
ticular, be such a qualified saint as this, though he be
not honored with the first seat here; that is, says he,
with as high a seat as any I have named to you now,
which in plain connexion with the whole argument, is
with an Apostolical chair in the Church, (for an Apostle
was one of the orders, in his comparison, amongst the
rest,) yet he shall sit in the twenty four Thrones, judging
the people, as St. John speaks in the Revelation; as if he
had directly said, though he may not sit in a Bishop's
plaqe, whose See Tertullian, cotemporary with Clemens,
calls an Apostolical Chair; and the Church of that age,
* 0u7os -peaBv^epoi tg-t rco ovji mi iKKXrjaias Kai SiaKoi'os a\ridi!i rrji t»
0£« (itiXtiathii^ cav irotrj Kai SiSagKrj ra th Kupia, hk utt' av9f)o)zu)v x'-ipolovnntroi,
»ii' 07[ -iTpcsBvTipoi iiKaioi vom^onsvos aW oil itKawi £>' TrpeiSvlsptio KoJaXiy-
o^ivoi' mvev'JavOa tm yns Trpui'JoKadtSpia jit) TtiinOn iv to~i hkoul Kai Ttacrapa<-
KadiScilat dpovois TovXaov Kpivuiv^ uf (prjatv iv tjj avoKaXv^pci luavvijj. Stro*
1. 6, p. 792.
l92 AN ORIGI^'AL DRAUGHT OV
I have proved above, acknowledged Bishops to be their
proper successors, yet he shall sit, says St. Clemens, at
the last day, among the chiefest saints, to judge the
world with Christ; and how the mentioning of a first
chair of a Presbytery, in the sense wherein this' Holy
Father names it here, should imply, that every Presbyter
who sat in the Presbytery also, should be of equal order
with him who sat the first and highest in it, by this evi-
dence of Clemens for it, I leave now to the reader'sjudg-
ment on the place.
But this venerable Father affords our Enquirer a far-
ther testimony for his cause; which, though some men
think, as he * observes himself, to be more against
him, yet he roundly affirms, it is evidently on his side.
Clemens mentions, says he, advancements or processes, as
he renders them, of Bishops, Presbyters and Deacons.
But f these are evidently meant, says our discerning author,
only of degree, and there are but two orders between them
all. For Clemens immediately adds, says he * that those
ofices are an imitation of the Angelic glory, and of that
dispensation, xcMch, as the Scriptures say, they wail for,
who treading in the steps of the Apostles, live in the per-
fection of Evangelical righteousness; for these, the Apos-
tle writes, shall be taken up into the clouds, 1 Thes. iv. 17.
and there first as Deacons attend, and then according to
* See Enq. p. 72'
t npo*ro-at iTTiffco-uj' irpisBvTipiiiv oiaKoviov. Stromat. 6.
* M(M>;/iara lijjiai' AyyeXiKiis 'So^ilS K^aKUvrji Ttis oiKoyojiias Tvyxain^i-i',
>tv avu[iivuv (paaiv ai ypaipai th; kut ixvo; T^v ai:os^o\wv tv rfXtnocit
diKoioGuvrii Kara to ErayysXiov jiiCtwicorai (V vi<pt\ais rums apOivras, ypa<pu
b aiTo^oXos, SiaKOVTiiXHV lisv Tu TTptora lirnTa eyKaraXayr.rai ru) r:pt(T6vTCpi<a
Kara TTpoKOirnv So^ris So^a yap So^?js avaf'^h ax"S c «<f -^iXuov avipa av^tjttiui.
c(.v. Id. ib.
THE rKIMITIVE CHURCH, &C. 193
the proccs ; or next sta'/nn of gl^ry, be athnltted into the
Presbijtery, for glory dij'ers fro^n gljrj, till they increase
to a perfect m.rn-
Hence he argues, that since the scriplures mention but
two orders of Angels, viz: Ar:.'i-aag U and Angels; and
the stations of glorified saints are here explained by being
Deacons awhile, and then taken in.o the Presbytery, and
so, as he says, their glory perfected. It therefore ap-
pears, that tlie Holy Father meant hi? Bisliops, Presby-
ters, and Deacons, to have but two orders amongst them.
This is his argument faithfully stated, and I think to
the full. Upon which I take leave to make these few
observations.
1st. That since Deacons and Presbyters, which are
two of Clemen's three progressions in tlie Church,
have unquestionably a distinct order from one another,
and yet but one common word is used to express those
two progressions, and that of the third together with
them; it is a forced and unwarrantable construction, I
conceive of the venerable r'ather's phrase, to make him
mean a difference of order between two of these progres.
sions, and no difference at all in t!ie third. For that a
difference of order vvas to be understood amongst these
progressions in general, is clear from our Enquirer's ap-
plication of them, who insists upon it, that they were an
imitation of the Arch (t.';^e's and lug^h Orders', So that
not only three progresssions m ist here be taken to be a
natural pattern and imitation of two only in Heaven
above; but one of the three also, who had no distinct or-
der, but what was common to another, must help to make
op the true representation of the State of Angels and
Archangels, who had each of them a very distinct and
different order to themselves. And this will appear the
17*
194 AN ORIGINAL DKAUGIIT OF
harder construction of Clemen's words still, if we ob-
serve, that in this very quotation itself, when he express-
es the two orders of glorified saints afterwards, by their
advancing from the order of Deacon-saints first, to that
of glorified Presbyters ;;it last; upon which the force of
this" argument depends, he uses the * same numerical
word for it, it is a UpoKovh Sn^rig, which makes the higher
order of Saints or Angels there; and why must not this
UpoKooy/i of Bishops then, in his language, be thought to do
as much for them, if the relutnm and correlalum in the
comparison duly answer one another; I conceive it must
be so. But,
2nd. What warrantable grounds can we have to deter-
mine the number of the o ders of Angels and Arch-angels
in the Holy Scriptures? Si. Augustin durst not do it; but
thought a \ cautious ignorance less to he blamed, than a rash
presumpiioji in this very case, and was sd humble as to
own it in himself. That there are thrQp.c^, and Domhi-
ions, and Principalitief, and ijoii-ers, in the heavenly par-
ade above, says he, i stcddfastly believe; and it is my ur:.
doubted fail h,th.:t there is a dijj'erer.ce hetwen ihctn; hut
what that diph'c nee is, I know not, nor do I think that ignc-
rar.ceis ar,y livrlio ri.c. lie seemed to bemindfulof St.
Paul's awful hint, not to intrude into things he sa^.c net.
The learned Grotius, from the common opinion of the
Jews, affirms somewhat more of them, and says, Xthcij
* Via]a wpoKooivv So^a; syKaraXayijiai toj vpecGvletu). Siroinnt. 6.
t Magis in istis teinerari pijc-uinptio.qiiam cauta ignmaiio culpan 'a
videaUir.-"Esse iiaq; tet'e?, (lominatione?, principatus, pptpsiates, in
coe'fstibus appaiatlbus fiimiftiine c.iv.dv, ei (lifi>rie inter se aliqujd
indubitaia fi 'e icnen sed quid iutfr sc difTcrant, nescio. JVec ca
sane it'novanlia periclitari nie piiir. Ai^guci. ]ib. ad Oio?. cap. Il
Ibl. 14!, intei opern, Tom. 6. Paris 1555.
t Nomina subliniis-imarun classiuni ancjorcarum, frequentia api;d
J^Iebtteos. Grot, in Kpl.cs 1. 'jl. inleropcra, Tom, 3. p. 5'?0. Lond. 1679.
TflE PRI.UITIVH CllUUCn, &;C. 195
were names of the sublimcst dishes of Angels, familiarly
taken to be such by that ancient Church of God; which
is little less than attril)uling so many orders to, them.
Nor do I apprehend, indeod, that the gendral division
into Archangels and Angels, supposing our Revelation
of them to be full and entire, docs any more conclude
their orders to be but strictly hon, than the division of
English subjects into Peers and Commoners, is an evident
proof that there are but two orders of subjects in this
Kingdom. And to draw proofs for any part of the Chris
tian dispensation from so precarious an hypothesis as
this, to say the best of it, is to argue in the dark. Clem-
ens himself ga^^e but little occasion to be so represent-
ed; for he does not so much as name the orders of Angels,
but only mentions the A-W^elical glory in this quotation;
and immediately joins it with the glory of human saints
in heaven, as making both of them the subject of his com-
parison; and that he assigned a threefold state of glory-
to them, will appear by the last observation I sha'l make;
which is this:
3d, That when Clomons advanced his glorified saints
from the inferior state of Deacons into the Presbytery
afterwards, he did not so consummote their bliss there,
as our Enquirer positively does; but adds, that glory dif.
fers from glory, as the quotation o>viis, till they iiicreass
into a perfect man. And that this increasing into a per-
fect man was a farther advancera nt than that of his Dea-
con and Presbyter saints before, is not only evident by
what he adds immediately upon it, viz. * Thai such as
those rest in the holy mount of God, in the uppermost
Church; where the philosophers of God do meet together,
* Axp'S av tii TiXiiov ai'Spo au^Tjaoxnv' 0/ toihtoi — Ku'Ja-avanaiv tv opm.
cyiti) 655, Tij av<j)']ano eKKAr;(7ta, KaO' nv oi (piXoaopot aurayorai tS Oh, Ufico.
I, p. 793.
193 AN OKIGIXAL DRAUGHT OF
60 his Platonic plirase is, and a great deal more of that
superlative character of them; but, I think, is undenia-
bly clear, at his summing up this whole argument a leaf
or two after, in these^^express words: * You &ce, says he,
what Wisdoiii says of these Gnostics: And, in proportion
to this, t'lere ar:i different mansions, according to the digni*
ty of believers. Solomon says, a select grace oj faith
shall be gioea to him, and a more dclighlsome lot in the
temple of the Lord. This comparative shews there , are
inferior ones in Gnd^s temple, wiich is the Universal
Church; and it gives us t ) understand, ihere is a superla.
live one too, where the Lord is. These three elect man.
sions are signified b i the numbers in the gospel, of thirty,
sixty, and an hundred fold. And the perfect inheritance
is theirs, who utt.iin to the perfect man, according to the
image of the Lord.
By th's clear evidence of the venerable father's sense,
I conceive he now appears consistent with himself, and
that the three orders in the Church are so far from being
lost by the parallel, that it could not be made out without
fhem; and I should think I very unfairly represented
him, if I contracted them into two.
Between these two authorities of Clemens, for only
two orders in the Church, t':e f Enquiry describes the
form of session in the ancient Presbytery; which I should
♦ Oj(I{ olul 7rfp( Tui/ rv(^^iKuiii i' oKeycTat n coipta' avu\oY(j>s apa Kat fiovat
*ot/ttXoi Kar' a^la tuv wt^tvcavjiov. ' Ku'llna JLoXojiwv, SoOijacrai yap avm
i Xapii ikXektm xai KX);poj iv vau) Kupia dujiiipiTipos. To avyKptJtiruv yap
iwjcvujt «£v ra v!:oSiS>iKa']a tv to) vaoi th Q'.3 35 £^7'" '( iraffo lKK\ncia atroKitvu
it svvociv Kat TO vircpOiliKiiiii, ivOj b Kupio; £5-ii'- Tauras iicXtKTai Haat rat
TDtituovaf oi svTO) EuayytXiu) afiiOjiot amaaov1ai,h rptaicov'Ja, /coi i c^rjKovJft,
mu 6 CKaJov. Kai « ficv rtXtia KMpovopua tujv Ui av!pa reXctov afiKyv/uwrf
kmt' ciKOva TH Kvpota, Id. 797.
t Knq. p . 74.
THE PRIMITIVE CHURCH, &.C. 197
pass over without any controversy about it, but that ho
tells us there, that St. Cyprian calls the Presbyters his
colleagues in the session. This obliged me to consider
his authority for it, because I had appropriated that title
to Bishops only, by which they spoke of one another;
and had accordingly * argued, as you may remember,
for their prerogatives upon it. ' I presumed he had found
some singular passage in £t. Cyprian, to warrant what
he had said. The place he quotes for it, is in his 28th
Epistle, § 2. EdiU Pamel. or Ep. M. Edit. Oxon. I
carefully perused the whole Epistle, and found Si. Cy-
prian mentioning his colleagues four times in it. 1st, He
commends his Presbyters and Deacons, to whom he
writes, for not communicating with a Preshjtcr and, Dea-
con o/' Didda, as his colleagues f had athiscd them. —
Were these colleagues his own Presbyters, do we imagine,
by whose advice they themselves acted so agreeably to
his mind 1 2d, He takes notice to his Presbyters, that
they had acquainted him by letter, how the said Presby-
ter of Didda and his Deacon had been admonished again
and ^gain hi/ his colleagues, and yet :]: went on in their
fault. Did the Presbyters mean themselves, by those
colleagues, in their letter to Cyprian? Why not admon.
ished j)y us? when the letter was their own, and why not
by you, in St. Cyprian's again to them? but no remark can
make it so plain, as the Epistle itself does; yet I must go
on to the place peculiarly quoted still, 3d, Then, he or-
ders his Presbyters and Deacons to read his letters to his
. * Page 145. supra.
i Consilio collegaiuin meoruin — censuistis iioii communicandum.
Cypr. Ep. 34. Edit. Oxon.
T Semel atq; ilerum, secundum quod mihi scripsisti'^, a collegis me'.s
ijjoniti; pertluaciter pcrstilcrunt. lb.
198 AX ORIGI.XAL DRAUGHT OF
* colleagues also, if there were any there, or happened to
come thither. Strange sense, if he meant sucli persons as
he wrote to, and questioned whether any of them were
there. Thus far I thinlc his colleagues and Presbyters
were somewhat different persons with him; and do we
think he used the same term a fourth time after this, and
meant quite another thing by it? In the last place then,
he acquaints his Presbyters and Deacons, what should be
done in the case of two sub-Deacons and an Acolyth,
which they consulted him about; and tells them, that
many of lijs own Clergy were yet absent, and he would
not privately decide that cause, which was likely to be a
standing precedent concerning ministers of the Church,
and therefore ought to be examined, f not only together
with his colleagues, hut with all his people also; letting
them plainly know, that the hearing of that cause should
be as public as the co.icern was, and not only he, and his
own Clergy to whom he wrote, but his colleagues also,
and even his own people too should be present at it; where
by his colleagues, surely he meant the same persons, as
he had three times before, you see, in the same letter,
that is some Bishops of the province, whereof he was
metropolitan; as the solemnity of the case did manifestly
invite him to call in their assistance, and require their
presence, according to his account of it. And this con-
firms me more still, that colleague was unquestionably a
term appropriated to fellow-Bishops only, in St. Cy-
prian's language; since the fairest instance so inquisitive
*Legite has easdom literas et collegis meis, si qui aiit prassenies fiie-
rint, aut supervenerint. Cyp. Ep. 34. Edit, Oxon.
Y Haec singidouun tractandasit et limanda plenius latio, non tantum
cum collegis ineis, sed et cum plebe universa, expensa enim moderatio-
ne libranda et pernuncianda res est, quce in posterum circa ministros
ecclesite constitual exemplum. lb.
THE PRIMITIVE CHURCH, &C. 199
an author could single out to disprove it, appears to fall
in with it too.
I have now considered, and too particularly, I am
afraid, the tired reader will think, the three general ar-
guments for equality of orders in the Bishops and Presby-
ters of the Church, with every single authority, I think,
which the ingenious Enquirer has offered for the proof of
it; and if it still appears, that the Presbyters could do
every clerical act which the Bishop could do, by virtue of
their inherent powers alone, without his authority for it;
that their different powers made no difference of orders
in them; that the identity, antl sameness of name, proved
them to be the same with one another; and that the prim-
itive fathers did expressly own and declare that there
were but two orders in the Church. It is no more than
that learned author foretold, would surely be the effect
of such a vain attempt as this. * For though he humbly
questioned for a while, whether his premises were fully
proved or no; yet he concluded ^oon, that upon the nar-
rowest enquiry he could make, they could not he evinced,
I have no opinion of all that I have said, any farther than
of the sincerity of it, and that it keeps me unavoidably,
through the evidence of truth I verily think to be in it,
from consenting to any one of the arguments he offers
for his cause. What others may think of it, I leave only
to God and themselves; having as unfeigned and hearty
a concern (I may say it before Him, who knows my
thoughts long before-hand) as that affectionate author
professes to have for the unhappy divisions this fatal
controversy causes in the Church.
The close of this chapter is an innocent speculation
about the reason of the number of Presbyters in the
* See Enq. p. 75.
200 AN ORIGINAL DEArcriT OF
primitive Churches, and of the time when their office
began. The scheme required something of this, since a
Diocese was allowed by it to have no more than a single
congregation for three hundred years together; and read-
ing of forty or fifty' Presbyters in one, the question might
be asked, he pretty well foresaw, what need there should
be of them ail? He answers therefore. They were partly
as- Curates are to our Rectors now, though more neces-
sary ones, says he, upon account of the variety of acci-
dents then,' and of the uncertainty of the times; and be-
cause the number might be a little surprising still, he
farther makes h.is Presbyters to be young pupils to hia
parochial Bishops, and in a state of education under them,
to be fit to succeed them in time. This hai'mless thought,
since it is pressed upon us with no authority of fathers,
council's, or historians, to give the reader much trouble
about it, shall be left undisturbed by me; tind I will con-
clude this chapter, as the Enquiry does, with a short re-
flection upon a remarkajjle account which Clemens Alex-
andrinus gives us of St. John the Apostle. * He wcnl,
upon request, to the nelglihoruig provlncey, says Clemens,
in some places to constitute Bishops; in.othcrs, to plant
'.thole Chvrchrs; and iii other places to ordain such into
the rtnmlcr of the Clergij, as were signified to him hy the
Holy Ghost. Here is a sacred example of primitive
Bishops indeed, ivstitvted. we may truly say, by the Ho-
ly Ghost itself; for who assigned the persons? It was that
Holy Spirit, you see, in this quotation, and inducted by an
Apostle, for so St. John plac3d them in their Churches;
and if our learned author meant such an institution and
indueiiou as this, derived from this original upon all their
successors in the like station in the Church, we should
• F»r Note see next page.
THE PKI3IITIVE CHURCH, tC. 201
differ but little about his words, when he calls the Bislt-
ops, the lyrcscutcd, instituted, and inducted ministers of
his Diocesan Parishes. [Enq. p. 57.] But then the obli-
gation of the Presbyters, nut to invade these Bishops'
places, would have something more in it, than he thinlis
fit to allow; for he will have it, that for peace, or unity,
or order auke, they could not or u-oidd not do it, as if it
were mere gentleness, or love of peace in them, which
withheld them from invading a Bishop's function, being
as fully qualified for it as the Bishops themselves. Where-
as here is an eminent superior by God's institution or-
dained to preside over them; and as I have proved above,
with additional clerical powers too, which were never
imparted to them. And as the Bishops were thus Apostol-
ically settled at the first, so the orders of Presbyters and
Deacons, as distinct from them here, had the like institu-
tion and induction into their respective places in the
Churches, so early as St. John's time. For our Enquirer
tells us, he believes, that by the word Clergy, in the last
clause of this quotation, both those orders most probably
should be understood. So that a divine right for each of
ihem, in the language and acceptation of those times,
wherein Clemens and Eusebius lived, is as clearly af-
firmed here, as the venerable Clemens, in so few words,
could possibly have said it. .
* 'Atttisi TTapaKa\8ftivos Kat mi ra TfKi)CtD\u>pa rdiii i')i5v. Otts jxiv fata-
MTSf, Kola^Tiauv^ — Otts 6e oXcj tKK\r,ciai cpixcuv, Otth Is cv^yi nva
fXripuieriav tuv vtto tS -vivuu'jos <r,7^a(vo;Ui'uu. T.'i 6 :rA/-;(TU^. C. ult. and
Euseb.l. 3, C.23.
13
202 AN obiginaL draught op
CHAP. V.
The fifth chapter begins with the order and office of
Deacons; and it is a comfort to hear * there is no great
controversy about (hem. I hope I shall occasion none, by
barely using the learned Vossius' authority for restoring
a negative particle to a short clause quoted out of St. Ig-
natius, here. The Enquiry leaves it out, as some copies
had done before, and by that means makes that venerable
father call this third order in the Church, "j" The Deacons
of meats and cups; \ whereas it is plain, St. Ignatius' in-
tention was to remove that meaner character from them,
and give them their proper title of sercanls, or ministers,
of the Church of God; in contradistinction to it, and im-
mediately thereupon he requires all to reverence them
accordingly. The nature of the period itself, and the
holy father's ordinary notion of the Deacons, agree with
this reading. The rest upon this head I willmgly leave
as I find it, and wi^h 1 could have done the like to all
that is gone before.
Sub-Deacons are briefly considered next; not for any
thing this learned author thought material to say about
them, but purely, one would think, to give one plausible
turn more to what he seems to have so much at heart.
The equality of Bishops and Presbyters' orders. For all
he observes of them is this, ttiat the orders of Deacons
and sub-Deacons, in his || opinion of them, were probably
the same; the one intended only to assist the other in the
same Ecclesiastical ofilces, common to them both, that
•Enq. p. 79.
t BpC>jxa]uiv Kill TTolwv £1(71 ciaKQvoi. Enq. p. 80.
1 0« yap Ppwiiajiov koi t:o']Cjv itai SiOKOvoi^ qXX' eKK\>iaiai Oj3 iTriptlat —
■trwlei tvTpi-KiuOdxrav r«s SiaKorov;. Igliat. Ep. acl Trail, p. 48, Edit.
VosBii secunda Lend. ICSO. || Encj. p. 81.
THE rSIMITIVE CHURCH, &C. 203
SO the account he gave of the like equahty between Bish-
ops and Presbyters might pass the better for being so
directly parallel to these. Now all he could hope for
from hence, amounts to no more than what uncertainty
and supposition could afford him; for he concludes it
doubtful, after all, whether Deacons and sub-Deacons'
orders were the same, and * supposes it only upon this
presumption, that i;i vo Church whatsoever it teas usual
io have more than seven DeacorcS, because of the original
number institvicd hij the Apostles; and therefore sub-Dea-
cons were ordained to discharge their necessary ministra'
tions for thcvi i" the greater and more numerous Church-
es. But that a sub-Deacon could not discharge the
nscessary ministrations of a Deacon, I think is plain
enough, from what our learned author himself knows,
and f owns, a Deacon did in the primitive Church; that
is, assist in the ccJclrution of the eucharist, lyreach,, and
baptize; for what monument of antiquity, ever affirmed
the sub-Deacons, could do all this 1 So far from that,
that the council of Laodicea, which the learned Dr.
Cave observes was peculiarly held to revive the discip-
line of the primitive Church, assures us, ij: sui-Deacons
were not suffered to have amj place in the Diciconicum, [or
sacred apartment of the Deacons] 1| nor so much as to touch
the hohj ves els. § That they might not tvear the sacred
fascia, or linnen wreath, called the orarium, appointed for
the Deacon^s ojjlce; and for this very reason, as Zonaras
® Enq. p. 81.
t Enq. p. 81).
\ In eo pvLecipua id agcbatur, ut collapsa primitivfe ecclcsia3 discip-
Ijna lefaiciieuir. Hist. Liter. Part. 2. p. 123. Edit. Lond. 1G98.
11 Ou ^t( vTripsra; cxnv xu/jav iv Tia SiaKoviKO), Kai 'd-'JaOai )iptl>v ckivuit.
Cone. Laod. Can. 21.
^ Oil iuvyrnpt^lny i^apiov^optiv. lb. Can. 22..
204 AN oraGiNAL urwVUGiiT of
notes upon it, * because eierij sacred order had their pecu-
liar habit. That sub-Deacons ministered to, and not for
the Deacons, is observed by the inquisitive f Suicer, from
no less authority than the first great council of Nice.
All this does little less than contradict the hypothesis be-
fore us, of sub-Deacons being ordained to discharge the
Deacons' ministrations in their stead; and, one would
think, were evidence enough to prove their orders to be
different, unless some authentic ordinal, within our En-
quirer's period of time, were extant to demonstrate the
contrary. And lastly, As to the primitive Churches con-
fining themselves to seven Deacons only, from the exam-
ple of the first institution in the Acts, I refer the reader
to the judgment of the sixth general council about it,
where he will find, in theif IGth Canon, :{: that the origi-
nal precedent in the Acts, did not affect the number or
office of the Deacons icho ministered at. the ^Itar of the
Church. And the testimony of an ecumenical council
about the sense of the Catholic Church, is of some weight,
I think, though at a distance from the three first centu-
ries of it.
But to pass from this, and all the other antiquated or-
ders in the primitive Church, I proceed to consider the
next general head in this chapter; which is, the manner
of ordaining Presbyters in use amongst them then.
And, in no point is our learned author more curious
and particular than in this. He presents us with every
circumstance of the ancient manner of ordaining Pres-
* EKarwi-pu) Tuyjtaji a~ovti':^i>ilat Kai joXi; iiKaa aii7u, &C . Zonar. in
Can.
t Suiceriii voce virripcrri;. r-nrjptlai ill Ecc'esia dicuntur subdiacoiii,
qui episcopis, presbyterif, at Diacoiiis miiiistraiit. Act. Cone. Nic. 1,
Par. 3, p. 172.
^Tmrpoinriiitviic trjil ^iai:ovb-; ^i)j i~' ""'» i^v-lnjiioti ^laffovD/iU'OJV \ajx-
iavaOai, Cone. G, in Trullo. Can. IG.
fan i^iuffiTivE cnuEcii, &c. 205
byters, in a more exact method than any author who
lived amongst them, or near those early ages he speaks
of, ever did; and for that reason, I shall oblige the reader
with the whole scheme cf it, in his own words.
Whosoever desired to he admitted, says * he, into this
sacred ojjice, he first proposed himself to the Presbytery
of the Parish where he dwelt and rvas to be ordair.ed;
desiring their consent to his designed intention; praying
them to confer vpon him those holy orelers ivhich he craved.
Now we must suppose, says he, this petition to the whole
Presbytery, because a Bishop alone could not give those
holy orders; as is most evident from Cyprian, ivho assures
vs, that all clerical ordinations were performed by the
common council of the whole Presbytery, f Upon this
application, the Presbytery debated their j^^tition in %
their CGmmon council, and proceeded to examine, whether
lie had those quilifications and endowments ivhich were
requisite Jor'that sacred, ojjice, (viz. these four) his ao-e,
his condition in the world, his conversation , and his under-
standing. 11 If they approved all, they declared him ca-
pable of the function. Then his name must be propounded
to the people, that, if worthy, he might Ivxve their testimo-
ny and attestation; if unworthy, he might he debarred
and excluded from orders. If they approved his fitness
for the ojfxe, then, followed ordination and imposition of
hands, usually of the Bishop and Presbyters of their
Parish, according to 1 Tim. iv. 14.
Here is a formal abstract, one would verily think, of
some primitive ordinal or another; though not a syllable
quoted from any one record, so public, proper, and ne.
»Enq . p. 83, £4.
tCominuLiicJiisilio omnium nostrum. Typ. Ep, 24. alias 29. Edit.
Oxon. |Enq. lb. |1 Llnq. p. 95,96.
18 *
20& AN ORIGINAL DRAUGHT OF
cessary in the case; here is a candidate for holy orders^
made an humble supplicant to a whole parochial or dio-
cesan Presbytery for them, and not a text of Scripture to
direct, or one single Canon, so much as of a provincial
Synod, to require it of them. And lastly, liere is a Cath.
olic practice set forth to us, upon a bare svpijosition, for
the learned author himself says no more, that three or
four words in' a particular Bishop's writings, relating
purely to his own peculiar practice, as we shall see by
and by, must cvidenllfj imply so much.
This is a singular method, I must needs say, of proving
the general practice of the Christian Churcli; and to say
the most we can of it, amounts only to this, that if the
excellent St. Cyprian did uj;on any consideration what-
soever generally consult his Presbytery, and we may say
his people too, whensoever he ordained in his Church;
then he, and all other Christian Bishops besides, were so
far obliged, by the constitution of the Catholic Church
in his time, to do so, that none of them could ordain a
single Presbyter without them; for upon tb.at holy father's
account of himself alone, and that in much larger ferms
in the translation, than we find it in his own text, this
formal scheme o^ j^n'milii-c ordincdions is drawn. Let
the reader consult the whole, and he will find it so; —
though whatever less material quotation intervenes, I
shall both mention and weigli it too. In the mean timer
to prove the translation of the present quotation to be
far wider than the text itself, before we go any farther,
we need only set one against the other.
The Enquiry makes St. Cyprian say, that all clerical
ordination were performed ly the common Council of the
tohole Preshjtery, implying by his general terms, and the
application of them here, that he and all other Bishop*
THE rniMiTivE cnriicii, tc. 207
practised so. Whereas the wcrds, oil clerical ordinations,
are neither named, nor so mucli as implied in that Epis-
tle, from whence this quotation is taken. The whole
case there was this: * St. Cyprian had formerly design-
ed to crd:iin a certain Lccio.- and Sub-Deacon, by the
common advice end coun/^cl of his Presbyters and Dea-
cons; therefore he assures vs, says our learned Enquirer,
that all clerical ordinations mere pcrfor-urd by the com-
mon council of the jchule Presbyicr;! ; for from this very
place the quotation is taken, f But having occasion, as
the holy Bishop farther tells tlicm, to make use of such
clerical officers in the time of his absence from them, he
lets them know, that he had ordained them there by him-
self alone, which, by the way, is proof enough that ^the
orders were complete, and valid to all intents and pur-
poses, without them. It is true, he plainly wishes, as
his manner was, rather to have had them in council
with him, and excuses himself for doing it alone; and
why? + Because he had solemrdy [luri^oced vdth himself
as he tells them in another Epistle, frorn, the time of hia
first promotion to the See, that he 7vo;dd do nothing of his
own private opinion, iclthout confuting ihe'ii, or without
fie consent of his people. The only needful enquiry
here is this:
Was this resolution of St. Cyprian grounded upon any
law of God, or the Church, by which he was obliged and
• Quod jampiidemcommtini confilio oniniu.n nostrum cceperat, &c. .
cporluit me perclfiicos sciibere,
f Fecisse me sciaiisleclornm Saturum el hyporliaconum OptatQtn.
Eb' 29. Edit. Oxon-
^Aprimordio episcopatus mei staiuerim n'.hil sine consilio vestm,
etl sincj plebis consensu mea piivatim seuteniia gerere. Dyp* Ep,
14- « ult. Edit. Oxon.
208 AN ORIGINAL DKAUGIIT OP
bound to do so? or w?s it by the mere free motion of his
own discretion and goodness, that he determined so with
himself? The former would imply Catholic practice and
duty in the case, if it iuid been proved; the latter will
amount to no more, tlian a personal virtue and prudence
in the peculiar circumstances of that meek and holy
Martyr; worthy of all imitation indeed, where times and
persons suited so properly with it, as they did then. But
otherwise, obliging unto none.
That no coiistitution, law, or canon whatsoever, oblig-
ed St. Cyprian to it; these following particulars must in-
cline us to believe.
1st. That the whole College of Presbyters and Dea-
cons in the Church of Rome, who were cotemporary
with the holy Martyr himself, and continually corres-
ponding with him, give a quite contrary account of it.
For in the preface of an Epistle to him, they represent
his practice thus: * JlUhough a good co7irciencc, say they,
supported by Ihe vigor of the discipline of the Gospel and
made a true witness of itself, by the decrees cf Heaver?,
commonly co.. tents itself wih appealing to the judgment of
God alone, and neither cour.'s the prrdse, nor fears tJie
accusations of another; yet they are worths/ of double honor
indeed, who, knoiuing their oicn conscience, ought of right
to be judged of God only, yet desire all their actions to be
* Quanriuam bene sibi consciiis animus, et evangclicre disciplins
vigore subnixuf, el veius sibi ia decretis ccsleslibus testis effectus, so'e-
at solo Deo judice efTe contentus, nee alteiius aut laudes j-etere aut
a.ccusationes psrtimescere ; tamen geminata sunt laiide condigni, qui
cum conscientiam sciant Deo soli debeie se judici, actus tamen suoi
desiderant etiain ab ipsis suis fratribus comprobari; quod te, frater
Cypriane, facere non mirum est, qui pro tua verecundia el ing»-n«ta
indtistiia consiliorum lucrum nos non tain jadices voluisli, quam par-
licipes inyenire. Ep. 30.^1. Edit. Oxon.
THE PKIMITIVE CIIUKCn, &C. 209
tried and ap]:rcvcd bij their cion very brethren themselves;
which we do •not nonder, brother Cyprian, that you do- who
according to your native modesty and care, are ■will, ng that
we, the Presbyters and Deacons of another Church,
should judge, or rather Ic partners of all your councils with
you.
This is pretty clear language, and the holy Martyr
himself says little less, when he spciks out to the lapsed
brethren of his own Diocese, that * the Church was con-
stitu'ed upon Bishops, and every act of it was to be govern'
ed by them; and his stated sense, repeated over and over
again, throughout his whole works, is this, f That every
Bishop had the order' ng and dsposing of his own act in
the administration of the Church, and was accountable for
it to Goda^.oite. The learned Dr. :j:Cave understood this in
the same sense that the Roman Presbyters and Deacons
did, and therefore speaks of this holy Martyr's practice
in the same language with them; |1 he was so modest,
says that judicious author, that in all great transactions
concerning the Churchy he alxays consulted tiithhis Col-
leagues and his jlock, and determined not tn adjudge, any
thing without the counsel of the Clergy and the people.
A singular modesty! if he were obliged to act no other-
wise. But,
*• Per lemporum et succe??ionum vices episcoporuin ordinatio, et
Ecclesiaj rati^ decnrrit, et Ecclesia super episcopos constitiiattir, et
omnis actus ecclesice per eosdeni pireiositos gubeinelur. Cypr. Ep.
£3. ^\. Edit. Oxoii.
f Actum suum dispotiit el riirigit luuiRquisq; Epwcopus ratinnem
propositi £ui Domino redditiinis. Kp. 55. p, 110.
tin Ecclcsitc adiiiiniFtratione vohmtat's eiicb arbilrium liberum^
F,p. 73. p, irS. Ep. 53 p. 136. Kp. 6. p. 158, fee.
1! Cave's Life of St. Cypiip.n, p. 2G3.
210 AN ORIGINAL DKAUGIIT OF
2nd. St. Cyprian's own e:cpression, upon which this
question more immediately depends, implies no manner
of obligation in it; but on the contrary, denotes a free
determination of his own will, * a irrimor clio Episcopatus
mei statucrim, says he, I have purposed or detcrmimed
with myself, frovi the time 1 entered iqjon the Bisoprlc,
that I would act in common concert with you all. This
was a rule, indeed, for the holy man to act by; but all
the authority in it taken upon himself alone. So the
learned Grotius expressly declared it to be, even when
he was speaking in favor of the Presbyters and Presbyte-
ry of the Church; for quoting this passage of Si. Cyprian,
•j- the word staiucrim, says he, signifies a voluntary act of
his own; and I presume the most partial reader finds no
more of any legal obligation in it, than that discerning
critic did. But,
3dly, It is instead of many arguments to me, that no
law, Ecclesiastical or divine, obliged that humble Bish-
op to his ordinary condescensions in the case. That
our accurate Enquirer himself could not find so much
as a single one in all antiquity for it: for had he found
one, he had never left his plausible scheme, so perfectly
precarious as it is, without it. For what can be more so?
than thus formally to represent a candidate lor orders,
tendering his petition to a parochial Presbytery for them,
the Presbyters in solemn debate upon such petition, and
the whole success of the supplicant to 'depend on their
declaring him capaile or incapable of them, and the peo-
ple's authority in it, little less than theirs too; insomuch
as the Bishop himself was not able, by any power or
» EP'14. ♦ ult.
+ A primnicUo Eplscopalus mei Slatuenrn, hffic vox rem arbitrari-
ara significat. Grot, de Iinp. Sum. potest. &:c. Cap. xi. § 14.
THE PRIAIITIVE CHURCH, &C. 211
commission of his own, to ordain so much as a sinj^le
clerk in his diocese, bat as they should please to approve
or disapprove of him. And all (his, without one sacred
text, one single canon, general or provincial, one clear
precedent of matter of fact, so much as a positive affirm-
ation of a single fathcj- of the Cliurch, that it was Cath-
olic custom and const! tcition to do so; but purely, because
a wise and humble Bishop would have a chapter called,
and take what counsel and information he possibly could
from his Presbyters, and from his people too, before he
would proceed to ordinations. For St. Cyprian's com-
mune consiliiim, the co?jm/or /a? Conre, //on lie was pleas-
ed to call upon such occasions, is the very fundamental
argument here for the whole scheme: Of which conven-
tion, the holy Martyr himself tells us plainly enough
what assistance he ever expected from it; when he acted
most in common council with tiiem all, for speaking in
full and plain terms about it to his Presbyters, Deacons,
and people together, he expresses the whole of his ex-
pectations from them to be no more, thtui their evidence,
information or testimony, about the qualifications or
merits of the persons he purposed to ordain. * Humana
iesiimovda are the very words he uses, to denote their part
in all his clerical ordinations, as you will see in his 38th
Epistle, where this custom of his is drawn up by his
own pen.
Now to draw such pregnant inferences as we have
heard but now, and to raise such imaginary suppositions as
are offered us here, from these consistory councils alone,
is much the same thing, as if we should suppose, that
some branch, at least, of royal authority must needs be-
*SeiS expectanda non sunt tesliraonia huinana. Cypi, Ep. SS.
1. Edit. O.xon.
212 AN ORIGINAL DKAUGHT OP
long to the Privy Counsellors of a wise Prince, because
he will seldom, or never, collate honors, or exert any
important act of his sovereign powrrin the state, with-
out entering first into council with them; and that a cau-
tious and wise judge, who gets all the evidence and in-
formation he possibly can, before he decides a cause,
and probably forms his judgment in a great measure by
the advantage of it, should therefore be said to allow a
negative or casting voice to those witnesses, because
they have some useful influence, in all appearance, upon
his determination. St. Cyprian's case with his Presby-
tery and people, bcth in his own account, and from the
impartial judgment we have heard of others about it, has
a plain and near resemblance to these; at least, I may
say, the Enquiry before us offers nothing that can provo
it to differ from them. For he proves no more, but that
St. Cyprian had such a consistory council in his Church,
and made some use of it in his clerical ordinations, and I
doubt not but othei Churches did so too. But as to tho
candidate's petitionary application fur craving orders
from ihem, and his success depending upon their concilia-
ry declaration in the case, and the ])eople's authority to
debar or exclude him, if they thought him unfit for lliem,
and the Bishop^s incapacity to ordain a /on", he allows his
fancy to infer and suppose all thai, without one singlo
proof or authority for either of them, unless his quota-
tion, page 06. from Sv. Cyprian's 68th Ep. § 4. must
pass for a proof of tho peojile's great interest and authori-
ty in ordinations, which, I have shewn at large '•'' before,
ho implies no such things at all.
Yi'e have seen then what Si. Cjprian'3 commune con-
* Caop. ill, p. lis, sui:ra.
THE PRIMITIVE CIIURCil, tC. 213
silium, or his ordinary consultations with his Presbytery
and people, means. And in that, how much authority
the learned Enquirer had to represent tlie primitive man-
ner of ordaining Presbyters in such a singular and un.
precedented form, ashe has dene here. And if the read-
er please to reflect upon what I have offered from holy
scripture and primitive antiquity before, to prove that all
ordaining power was oxiginaWj a j}crsGnal trust, fully and
entirely invested in thes'ngle persons ofthe fiist Govern-
ors,of the Church, by divine and Apostohcal Institution,
and derived down so; I shall need to leave no other test
with him to try this extraordinary scheme by. Yet,
because the Enquirer himself lias suggested one particu-
lar more, immediately relating to this present case, I
shall brieily mention it, forasmuch as it is liis c-wn.
In the close ofthe former chapter he observes; * that
all Churches were not furnished with Freslylers, and cs-
pecially new planted ones, tchcre either the nun.ler cr cliL
ities ofthe believers loere small and inconsiderable, which
I make no doubt of; and therefore cannot but ask a few
obvious questions about them. Can we ti-ink such new-
planted Churches were never so blewsed with an increase
of con verts, as to stand in need of assisting Pastors to dis-
pense the word and sacraments to them? Do we believe
there was no authority in the single pastors or Bishops,
to whom thos(; Churches were entirety comniitted, to
gupply that important v/ant in th-cni? Could the disci-
pline of such Churches be executed by a joint council of
Bishop and Presbytery, in the known Catholic sense of
such an Ecclesiastical body, where no ordained Presby.
ters were? Or have we any precedent or rule, for the
• Enq. p. 77.
19
214 AN ORIGINAL DRAUGHT OF
Bishops of such Sees to seek abroad in other Churches
for necessaiy Ministers to assist them in case they stood
in need ? Unless all this can be supposed, besides what
we have so liberally supposed before, we must allow that
single Bishops of those primitive Churches had a power
in their original commission to ordain assisting Elders for
the necessities of their increasing flock or diocese, and,
to be sure, to execute the discipline of the Church, with-
out a regular Presbytery to give any kind of force or
sanction to it. And the case of Titus's commission in
Crete is evidence enough of all this, if we would impar-
tially judge of it. For that there were no Church Minis-
ters of any denomination at that time [settled there, is
highly agreeable to the sacred account of it; and then it
is clear, he must have ordained in that Island, without
any such Presbytery to assist in it; for to that very pur-
pose was he left there. Or if St. Paul had ordained any
Elders there before, that would look very favorably on
the Episcopal prerogative again, that such a single and
peculiar Church Governor, as Titus was, should be nom-
inated and sent thither with that special article at the
head of his commission, if any Presbyters or Elders, al-
ready resident amongst them, could have done it as well
as he.
Having seen then where the full power and right of or-
dinaiion always lay; if a candidate did petition for his or
ders, one would think it should be directly ihere, 3ven to the
venerable Bishop alone. Or if, per adventure, for a t 3-
timonial of his qualilications and moral conversation, the
Presbytery might not improperly be addressed to for it,
or the more eminent of the people either; for reccm-
mendations from them had a considerable influence, to
be sure, on every wise and careful Bishop in the Church;
THE PRIMITIVE CHURCH, &C.
213
though should the candidate not proceed in such form,
which we have little evidence to prove he did, yet the
Bishop's voluntary consultations with them in the man-
ner that the excellent St. Cyprian used it, did sufficient-
ly supply that; and more than so, neither the Enquirer's
own quotations, nor any other records of antiquity I meet
with, do amount to.
As to the particular qualifications, there mentioned to
be usually enquired into, we need have little difference
about them. Such as the ingenious author names, are
primitive and genuine. And in the canons and ordina-
tion offices of our own Church, such suitable provision
is made for each of them, that if the spirit of peace and
unity in the blessed primitive times were not more altered
amongst us, than the constitution of the Church is, we
should hear of few exceptions against it. For,
1st. As to the age of a candidate, 1 find but little par-
ticularly determined about it within the three first centu.
ries; only, in general, that he should not be a novice; a
word often used with little good intention in our times,
and as little understood, for in the scripture sense of it,
and as the word itself literally imports, a novice can
scarcely ever be ordained here now; because it signifies
an adult person hut wnj lutely convcru'u to the faith, and
newly planted in the Church, as the best * commentators
agree in the exposition of it. But as to maturity of years
in g'neral, it has little or no reference to it, though St.
Paul's use of the word to Timothy is by this learned au-
thor here applied to that purpose. Whereas to be early
baptized rather, and to have the advantages of a happy
'^See St, Jerom», Chrysosiome, O-Ecumsnius, Theophylact; and,
of later times Erasmus, Menocliius, A Lapitp, Dr. Hammond Gro-
jiuK, in 1 Tim.iii. 6.
216 AX ORIGIIVAL DKAUGHT OF
education after it, fur the improvement of knowledge ia
sacred and human learning together, are the proper
considerations, in this respect, to form a reasonable
judgment of maturity of age by; and in view ol botlv
these, in the age and nation wherein we live, our Holy
Mother, the Church has * enjoined tlie a:cof candid,
ates to be always enquired into, and allowed none to be
ordained sooner, than in all probability, with these advan-
tages, they may have attained to it; though she f com-
mands a strict examination for farther assurance in it
too, and :[: suffdrs none to be advanced from the lowest to
the highest order afterwards, without a gradual promo-
tion to them, and a space of tima given to try how they
behave thsmsslves in the first. And,
2d. No less care do^-s she take to confine all her min-
isters to that holy employment alone, to which she has
consecrated each of them \\ to lay out every hour they
can get either ia rcalhigor kcarhig the Holy Scriptures ;
or some such laudable study or exercise as that, and to be
ever doi^g tvhai tends to pie.'y and virUic, and tJ the ad-
vancement of the Church of God; § interdieling all mca:i
trade or employment ia the wdrll, and much more every
loose and sccinddcw; course oflfe, under penalty of all
the censures she can i/'Jlic: upon them. And,
* Vide Can. 31. Edit. A. D. 1G04.
t Can. 35.
I III. Can. 32, an-t Last .'lub. in off. for Ord. Deacons
II Iloris omnibus oppor unis vel scripturis Ipgetulis aut audicndis
incunibenl, vel alii cuiiiiim studio nut exeicitio lauiabili vacabunt;
oa semper facientes qua- ad pr biatcm ct virtutem spectent, scdulcq;
operamdantes iit Ecclcsiam Dei proinoveunr, itc. Can. 75.
4 Nee vero sordi;lu3 alicni nut illiberali operse assue^cent, ncc jjota-
tionibus ct crapulse se dedcnt, tenipoive otiose transigi^nt in uka,
kc. lb.
THE PRmiTIVE CHtrKCtl; &C. 217
3dly, That she imitates the primitive Church in get.
ting, what testimony and information she possibly can
even from the people themselves, before her Bishops or-
dain any, 1 have * shewn already froixi the public man.
ner of celebrating those sacred ofilces, and the Holy
Bishop's solemn appeal to the congregation to assign
what crnne or impediment they can, and even conjuring
them in the name of God to do so; and whosoever will,
has timely notice, and a free liberty for it; and the tes-
timonials expected from the neighborhood where they
lately lived, is another occasion for the same. And,
Lastly, As to the trial of the candidate's understand-
ing, and his advancement both in sacred and human
learning, siic is far from neglecting that, f She enjoins
the venerable Bishop iiimsclf, if able to be present, to be
strict and diligent in his examination; together with all
the Presbyters who are to join in imposition of hands
with him; requires it to be solemnized in the Cathedral
itself, or the Bis!iop's parochial Church, and the rever-
end Dean, Arch- Deacon, and two Prebendaries at least,
to be present and assisting in it, or in case of legal ab-
sence four of the gravest preaching Ministers who may
be had: Besides- testimonials required either from Colleg-
es of Presbyters and graduates, where they have had
their education, or some .grave learned, and judicious per-
sons, who have known their conversation for some years
last past; which, should we calculate the numbers of the
fullest Presbyteries in most oftlie primitive Churches,
would perhapo amount to as considerable a multitude of
proper counsellors in this case, as could ordinarily be
had in those carefuUcst and purest ages of the Church;
*Ch, iii. p. 130. supra,
f iVirie Can. ol. 35.
19*
218 AN ORIGINAL DRAUGHT OP'
and consequently as much safety in it now, to use the •
words and JLidgmant of the wisest of mon, as they could
hope for then.
What can any sons of peace then complain of here?
Ordinations we have seen are an unquestionable part of
the Bishop's commission alone; the manner of them is no
otherwise set forth in Holy Scripture, than as prayer, and
fasting and imposition of hands were the Apostolical \"ay
of conferring them. All other circumstancs in them
were referred to the wisdom and judgment of the ordain,
ers themselves; and in our own constitution, we find
ftuch provision made for each of them, that had we but
first learned the most essential rules of Church. member-
ship, commanded in the Gospel, tn hnr. the brotherhood,
obey them who are set over us in the Loril, aid to keep
the vnity of the Spirit in the bor:;! of peace, we should
find little difEculty to own, that they were proper and
sufficient means, if duly executed, to obtain the end for
which they were designed.
I should here close this subject and chapter together,
but that our learned autiior has one insinuation, in the
course of this argument against t;ie modern custom of
receiving tythes, which lie may t!iink, perhaps, deserves
to be considered.
In quoting a passage from St. Cyp'-ian's 6Gth Epistle,
he met with these words, relating to the maintenance of
the Ministry f In honore sportu an'dmt fratrum, tanquam
dccinias, ex frucUbus accipi ntes, which he translates
thus. Tythes j'eceicln<r suhscri;>f'ot from the brethren.
And with nearer analogy to the words, and quite as
• Prov. xi. 14.
t Enq, p. 86, 87.
THE PRIJIITIVE CHURCH, &C. 210
much kindnessto the Church, he might as well have ren-
dered them, i'lc Cltrr'/s li,i\nj on the baske!. For some
allusion there is indeed to that, but to subscriptions of
the brethre:!, not the Feast, that 1 can see. The true ac-
count of this phrase will occasion some digression; but it
shall be as short as I can nuike it.
That the primitive Christians paid their first fruit3 to
God, Origen assures us, when he says, * To whomicepay
first-fruits, to him we also offer up our prayers. Irenseus
farther, when speaking off the ohlul.ions of the Christian
Church, we oughf, says he, lo offer to God the first fruits
of his creature; even us, Moses says. Thou shalt not appear
empty before the Lord thy God; and that these first-fruits,
in the language of the fathers, included even tythes in
them, I. might oifer Clemens Alexandrinus' authority for
* it, who in one s'.iort sentence makes them both to be terma
equivalent; :{: the tylhes of fruits and cattle, says he, taught
piety towards God; for out of these first fruits, (which
he called lylhes, you see just before) / conceive the Priests
also were maintained. But Irensus needs no illustration
of his sense in tliis case, who expressly says, that \\ iha
* nSc ra; a-apx^ii a-oSiSiiii-tiv, tutu Kai Ta^ ivxa; avaTrtitrjy.iv . Orig,
c CgIs. E lit. Hop.schel. Ausast. Vin I. i6 5-
tEcclesisp. oll'dtio, quani Dnmimis dosuii .ifF^ni, Szr. — OfTinre igitui
oportetDeo priinitias ejus creatniEe., slciit el Moyses ait, Non appare-
bis vacuus ante conspectinii Domini D.^itui. Iren. I. 4. c. 34.
^ A/ osKalai tuv K-ip~\i)v kii O^tvmliav ivtijuvje ii; 6iiov — iStSaiTKor . cz
ruTwv yap oT.iai Toiv a-apx'^v Kat oi hpns Su'Jj.c^'ovTn- Stiom. 1. 2, p. 397,
Edit. Luiet. 1629.
P Iran. 1. 4. c . 27. Et quia Di'iiinvis niluralia legis, per qua homo
justificalur u^n dissolvii, sad PX'eu lit, se 1 fit implevit, ex serraon-
ibus eju3 ostenditur p'O eo q'.nd est, non imschaberi?, nee concu-
piscere prxcppit; et pri ei q n I est, inn occi l?s, neq; irasci-quidem;
•I pro eo quod est, deciinare omnia, quae sunt patiperibus diridere;
220 AN ORIGINAL DRAUGHT OF
law of paying fijthes was no more ahrogated by our Saviour^s
doclririe, than those two ijrecepts in tie Decalogue, against
adultery and murder, were; bJ, like them, 7nore enlarged
and coTnpleted by it; insomuch tliut, as the Jews consecra-
ted the tythes of their possssions to God, so Christians,
says he, gave all they had to such us^s as the Lord had for
it; and what uses the Lord had for it, St. Paul tells us,
where he calls it * an ordinance of the Lord, that such as
preach the gospel should live of the gospel, even so, as
such as ministered in holy things [before] lived of the
things of the temple, and such as waited at the altar were
partakers with the altar. [1 Cor. ix, 13, 14.]
To apply this therefore to the case before us: Out of
these first-fruil?, these holy oblations-, these tythes, and
overplus of tythes thus deposited by the primitive Chris-
tians in: the holy Apostles' hands at first, and in the hands
of the venerable Bishops of the Church for some consid-
erable time after; those faithful stewards of this conse-
crated treasure iillotted a suitable proportion to each
Presbyter, Deacon, and other inferior officers in the
Church; and withal, to such poor brethren as stood in
need of maintenance; in which distribution, every cleri-
cal officer's part was called his ]' sportula, or basket of
the consecrated oflerings, in allusion to that custom pre-
scribed by the Jewish law, that every Israelite who dwelt
remote from the temple at Jerusalem, should bring his
htBc omnia non diss ih'eiuis crant legem, sc I atlimplentis, et extondeo-
tis, et dilatanlis in iioliis,
* Et propter iioc illi (sc. Ju Issi) decimas suoniin habebant consecrai»
MS, qui autem peiceperuiU libfrtatein ; omnia qua; sunt ipsorum ad Do-
minicpsdecernunt usus. Idem, ib, r. 34.
fCsteruin preshyterii honorem designasse nos illis jam sciati?, ut et
sportulis iisdem cum presbj'teris honorentur, ei divisiones mensurnas
«quaiis quaniitatibus partiantur. Cypr. Ep. 33, ad finem. Edit. Oxob.
THC PRIMITIVE CIIURCII, &C. 221
first.fruits in a basket thither; [Dent. xxvi. 2.] and ac-
cordingly, the several mi. listers who received such por-
tion of those halloiced ohiilions, were called the sportu.
lantes fralres, by St. Cyprian here and elsewhere, that
is, brethren who had their iivxialdtvince from those dedica-
ted thiiigs.
How fairly, then, this manner of maintaining the
priesthood in the primitive Cliurch is, without any farther
note upon it, but as in an ordinary notion of the word,
represented to be by the mere subscription of the brethren,
I leave with the unprejudiced reader to judge.
The holy fathers, themselves, we see, own a * natural
obligation to pay such tythes and oHerings to the great
Author of all we possess, as the heathens did indeed,
which we may see clearly set forth, in a short comment
of the late venerable Bis!)op Fell, upon the close cf St.
Cyprian's Treatise of the iinitij of the Church. They
argued the obligation of it also, from the morality of the
Mosaic law in t-iut furliciil::r. They profess that our
Lord's doctrine did not dissolve, but completo that obli-
gation, by enlarging thf; former bounds and measures of
it.
What is wanting here then, to make the sense and
practice of the primitive and modern Christians agree in
this matter, unless we amusn ourselves about forms and
circumstances of a duly, and overlook the thing? Little
difference, as I can see, between us; but that there was
no secular law then to enforce the duty upon primitive
Christians, as indeed it was scarcely possible there should
be, all power of tliat kind being lodged then in persecu-
ting heathen hands, from whence it were absurd to look
* Dominus nauiralia legis per qiicc hojno |usiif.c<i'.ur, noii dissolvit,
Xren . upou l!"Js subject , ut supia.
222 AN ORIGi:}fAL DRAUGHT OF
for it. Nor probably did any Canon of the Church so
explicitly enjoin, or require it then, as they have done
since; for which Mr. Selden himself has given a sufficient
reason. For * it had been little to the purpose indeeil,
says he, to have had. tythcs of annual increase paid, (and
I may say required or demanded by the Church too)
while that most bountiful devotion of good Christians con-
tinued in frequent offerings, both of lands and goods, to
-such large value: and this, as he observes, continued- to
the end of the fourth century, [Hist, of Tythes, Cap. 4.
n. 2. p. 40.] In the mean time, those primitive Chris-
tians, we have seen, performed the thing itself, in as
direcf, and more eminent manner, as they themselves
relate il, than tlie true Church of God ever did, either
before or since; and that by virtue of a natural, consci-
entious, and Evangelical obligation lying upon them to
do so, v/herein the very essence and reason of the duty,
in the sense of modern Christians also, wholly does con-
oiet. But I have stayed longer than was intended in this
digression. If St. Cyprian's expression be something
cleared by it, it is all I designed. I shall therefore leave
this subject, and close this chcpter together, and proceed
to what follows in the learned Enquiry before me.
CHAP. VI.
Hitherto we have heard the proper acts of the Clergy
only; those peculiar to the Laity are considered next.
He briefly mentions, 1st, the means of becoming mem-
bers of the Church, and then tells us what powers and
actions the Laity exerted distinctly by themselves. No
*See Seidell's Review, a,naexed to his fiist. of Tyiiies, c. 4. p. 4G?.
THE PRIMITIVE CHUKCH, &>C. 223
controversy need be raised about the former: That
Baptism makes members of the Church, I think is agreed
by all, who own any, and that it gives a right to all the
peculiar privileges ofthe Church, that is, to all the spirit,
ual means of grace and salvation; in such order as by
divine and Apostolical institution they are administered
in it, till such time as they forfeit that right by just cen-
sures for their faults, I take to be equally true. But
our learned author in his late clause upon this head, en-
titles his Lay-members to powers and privileges of anoth-
er nature. They had power, he says, to elect their Bish'
ops; and in case they proved scandalous, heretical, or
apostates from the faith, to depose them too. And these
powers he makes so full and proper to them, that he
reckons them among * the discretive and particular acts
ofthe laity, insomuch that if they called in any particu-
lar Bishops, or a synod of Bishops, to assist or concur
with them in it, he f represents that as an act ot modesty
or discretion only in them, and the power entirely their
own.
Now the Laity's electing poioer I have at large consid-
ered before, and refer the reader to what I have offered
there. Their deposing power, so far as it is maintained
here, is wholly grounded upon a single passage in the
answer of St. Cyprian and his African Synod to the Cler-
gy and people of Legio, Asturica, and Emerita in Spain.
The case af which Churches, at that time, was this; their
late Bishops, Basilides and Martialis, being notoriously
convicted of idolatry, blasphemy, and other crimes ofthe
highest nature, Felix and Sabinus were by a Synod
of the province constituted Bishops in their stead. —
The ejected Bishops secretly applied themselves to Ste-
» Enq. p. 103. t Eiiq. p. 105.
m
224 AN ORIGINAL DRAUGHT OP
phen, Bishop of Rome; wlio, knowing little of the merits
of the cause, or over-forward, as it is most likely, to
shew some prerogative of his See,- admits them into his
communion, and restores them to their Bishoprics, as far
as his power would go. Upon this, they return to their
respective Churches, and ckiiin a right to their Sees
again. The people meet with two great difficulties in
this case;
1st, Whether their old Bishops, being received now
into communion with an orthodox Bishop of the Catholic
Church, had not recovered, by that means, a title to their
own Churches; according to the Cat olic rule, that com-
munion with one Church, gave a right of communion
with all. And,
2d, Whether it were warrantable for them, be their
claim never so good, to commiuiicate in all holy offices
with such idolatrous and iipostatc Bishops, as Basihdes
and Martialis were certainly knov/n to be.
For satisfaction in thL^;c jioints, as appears by the *
Epistle, wherein the present quotation lies, they write
10 a provincial Synod in Africa, wherein St. Cyprian
himself presided at that time; the Synod, in answer to
the first of their scruples, flatly tells them, f that all
which Pope Stephen had done through the deceitful insin-
uations of their deprived Bishops, could not disannul the
regular and just ordination of their new ones, but that
Basilides and Martialis were justly deposed, and the oth- ■
era duly ordained in their room. And if we would know
• Cyp, Ep. G7. Edit. Oxon.
\ Nee rescindcrcnrdinfUioucin jure peifectam pr.test,qiiod Basilidej;
Stephanum collrgam uosmim longe potituni, et ^esire rei ac taciis t«»-
itali* ignarum fereHit,ut exanibirct rcponi se inji'sic in epl'ccpatum, d«
«luo fiieiit jusie deposilus; sed kifc Maitir.li potest profuis»c fallieia-
Cjpr, Ep. 67.
'^'^■V Yjjj, PRIMITIVE CHURCH, &.C. 225
by what power this change was made, St. Cyprian will
satisfy us; who in express terms * tells us, that Sahinus^
ordination into Basilides' Sec teas by the regular authority
of a Synod of Bishops, loho met upon the place for it; and
surely Felix's case must have been the same, since that
was the known Catholic practice in those times and
places, and both tliose new Bishops were f sent by their
respective Churches, to represent their common case to
the African Synod, and both recognized alike as fellow-
Bishops by them all. The deposition therefore was over,
and new ordinations synodically passed, before the peo-
pie wrote to the African council for any advice in their
case, and all declared by the council to be just and valid,
and such as the Bishop of Rome could not disannul. —
Vrhat a groundless imagination must it then be, to think
that the Lait}' of those Churches should enquire anything
of that Synod about their own deposing -or electing pow-
er, when all of that kind was over in a synodical way be-
fore, and that they themselves had approved of what was
done? No! it is plain enough, by the whole tenor of the
council's answer to thsm, that the two queries above men-
tioned were the difficulties they wanted to be resolved in;
and that the latter of them, relating to their joining in
religious offices with those idolatrous Bishops, supposing
their claim to be good, was directly referred to, and
clearly answered by that very quotation, which is here
so unduly applied to a deposing power. The circum-
* Quod el apufi vos factum videmu^n Sabini Collegas nostri ordina-
tione, ut de universae fraternitatis si^Kgio, [and whai that suffragiuni
means I have shewn before] et de Episcoporum, qui in praesentia con-
^enerant— — jndicio, episcopatus ei deferretui-, et manus ei in locum
Basilidis imponeretur. Cyp. lb. ^ 3.
tLegimus literas vestras, quas ad nos per Felicem et Sabinutn Co-
«piicopos nostros pro fidei vestrae integritate fecistis. lb, } 1.
20
226 AN ORIGINAL DRAUGHT OF
stances they were in, explain the thing; they Imd two
sorts of competitors, claiming a right of ministry amongst
them, the deposed idolators, Basilides and Martialis, on
the one hand, and the Orthodox synodically ojdained
Felix and Sabinus on the other; neither of them of their
own setting up, or putting down, but both by the synodical
authority of the province. Now, which of these compet-
itors they thought themselves obliged to commiinicate
with, the African council told them, they had a liberty in
that to choose and refuse; which is just such a power of
making aad deposing Bishops, as the Israelites had in
that solemn competition for the priesthood in the wilder-
ness, when they separated themselves from Corah and his
usurping Levites, and kept close to Aaron their lawful
high-priest; and the African Synod, it is plain, thought
no otherwise of it; * for they make Ih.at very comparison,
in this place, and apply the quotation here insisted upon
immediately to it.
And however our learned author came to strain this
clear passage to so very different a sense, he himself was-
■j- conscious, we find, that at the deposing of any Bishop,
a convention of Bishops was always present wherever
it could be had; nay he confesses, the deposing power
is directly :): ascribed to Synods by the fathers of the
Church, and gives us remarkable instances of it in the
cases of Paulus Samosatenus, and Privatus Bishop of
Lambese, and might have added several more, even [|
* Separamiiii, inquit, a tabernaculis hominum istornm, &c. propter
quotl plebs — a peccatore jirEEposito separare fc debet, nee sc ad sacri-
leeii saccrdotissacrificia mifcere, quando ipsa maxime habeat potesia-
tem vel eligendi dignos sacerdotes, vel indignos recusnndi. ("vpr. lb.
■t See Enq. p. 105. ;Enq. lb.
IJEuseb. Hist. Eccl. 1.7. c. 30. and Cypi . Ep. 55. i 11. Edit.
OXOD.
TIIS PRIMITIVE CHURCH, &.C. 227
where he had these. But all this synpdical solemnity,
in our Enquirer's account of it, was only through the
gracious condescension of the humble people, who would
not, though they might and could, do all, * by virtue of
their own power. This is a glorious account of the hon-
orable use and great power of the sacred Synods of the
primitive Church; they were to be ready at the summons
of any people, who thought it needful to change their
Bishop; and why? That the people's actions in it, says
he, might be more authentic and unquestionable. More au-
tjientic, it seems, though they themselves, he says, had
full authority to do it; and less questionahle, though the
African council had just before asserted, and that flatly
too, (as his words are, that is, ieyond all question, I think)
the people's power to depose. But farther, they allowed
the Synod to examine, says he, theij' complaints and accu-
sations too; and so they were commissioners, besides, to
examine witnesses for them, and when that was done,
they might concur, says he, in the deposition tcith them;
and if they only might do so, then they might not too;
as this whole hypothesis of his popular power implies it
to be needless indeed. Thus the sacred Synods were to
be ornaments and under officers in this great solemnity,
whilst the venerable Court of Laity proceeded to depose
their Bishop by their own inherent right and power, and
chose another in his room : And which is stranger still,
the holy fathers and historians of these times took a lib-
erty to tell the world, that Bishops in their times were
deposed by Synods of Bishops in the Church, for. so t^Q
learned Enquirer himself immediately shews us that they
did, and in the very next breath, unwarily owns also,
that such a provincial Synod was f necessary in the eleq.
•See Enq. p.l05. fEr.q. p. 106,
£28 AN ORIGINAL DRArOIIT OF
tion or deposition of a Bishop, against the plain sense of
all that he had said before. Such pregnant instances of
the discretive and particular acts of the Laity, as our
learned author undertook to prove them, were these two
important privileges of deposing, and electing Bishops for
themselves.
The rest of this chapter sets forth the admirable dis-
cipline of the primitive Church, in leading her adult con'
verts through all the stages of catechetical instruction, till
she fitted them for the heavenly blessing of her holy bap-
tism. A precedent! of piety and wisdom, fit for all ages
to set before their eyes, in training up the younger
and unexperienced members of the Church, though not
directly applicable, or very rarely at least in the primi-
tive and original use of it, to our own times; since most
Christians are baptized in their infancy now.
And yet, if we will distinguish justly here, and I am
«orry there should be need of that, between constitution
itself, and personal neglects of it; between the pious laws,
drders and canons, of our most holy mother the Church
of England, and the too imperfect executing of them in-
deed, by her sons at this day; we must own that that faith-
ful parent of ours has not been wanting in making suita-
ble provision for a due instruction of all the tenderest,
and more undisciplined members of her communion.
Her care- for her very infant members, commences
with the first hour of their entering into covenant with
God. She requires duly qualified sureties, as so many
spiritual guardians for them, besides what God and na-
ture gives them in their Christian parents, to look to their
religious education, as soon as the first seeds of reason
spring up in them. She conjures these, as a charge then
taken upon them, in the presence of God and his Church,
lite PIIIMITIVE CHURCH, tC. 229
to see that they be forthwith taught, as soon as they be
able to learn,. the nature and importance of their baptis-
mal vow, and all otjier things which *i Christian ought to
know andbeheve to the saving of his soul; dismissing
them with her own fervent addresses first to the throne of
grace, that that infant Christian might lead the rest of its
life accordincr to that beginning. And not content with
this, she * enjoins every minister of hers in their respec-
tive Parishes,- to attend continually on this very work;
commanding them under penalty of the highest censures
she can inflict, io catechise children, youth, and every ig-
norant person within their Cure, upon every Lord's day,
and other holy festivals throughout the year, till they
become thoroughly instructed in all the articles of the
Christian faith', in the duty of prayer, and all practical
rules of a holy. life; and that none may want it, she lays
OS strict an' obligation upon all those, to whom God, na-
ture, and civil laws, have given authority over the youth
and servants of their families, and even upon the young
and ignorant ones themselves too, as the power of the
keys allows her, to use their respective authority, and do
their several parts in carrying oa this blessed work, for
the good of them all; that, if possible, no soul might mis-
carry, or the Church be reproached, through the igno-
rance or immorality of any of her members.
Thus far she goes in the first stage of the excellent
primitive discipline; and before she allows them to be per.
feet communicants with her, she commands examination
t© be made of the progress of these younger members of
hers in this catechetical discipline, and requires all who
can give a good account of it, to come and receive great-
er helps of the holy Spirit, for their establishment and
« Vide Can. 59. E.r.t. A. D- 1504.
20*
23Q AN ORIGnTAt DRALGHT OF
perseverance in faith and a good life, by the sacred rite
of her solemn conjirmaiion; and so gradually aditiits them
into the -highest class of her blessed children, by the holy
eucharist at last.
Here is some visible resemblance, an impartial eye
must see, of the. incomparable discipline of the purest
ages of the Churcii. Copies of this nature, we must ex-
pect, will fall short of their originals; and more and more
so, by distance of time. But whatever our uncharitable
adversaries may say, it is a comfort to see so fair a
draught of it preserved within our own national constitu-
tion, to these very last and worst of tinqes. And if we
looked calmly inlo things, instead ot" aggravating our
resentments against personal abuses of them, we should
find our holy mother the Church has suffered more re-
proaches from her enemies, and from too many of her
unnatural children too, both in this, and many other parts
of her wise and pious constitution, than she has ever
deserved of them.
But to return to the Enquiry again, which after the ex-
traordinary account it has given us of the the peculiar
acts and special powers of th6 Laity of the primitive
Church, proceeds to treat next of the coTyw/jc^ cds of the
Clergy and Laity together; wherein the general propo-
sition is this, 11 That all things belonging to the Government
and policy of the Church, icere performed by their joint
consent and administrations. The people, on one hand,
could do nothing, says he, without their Bishop, as St.
Ignatius, he owns, affirms in general terms; and' seems
satisfied, that in every Church it was so. But that the
Bishops, on the other hand, could do nothing without
their people's consent, he offers nothing more to prove it
* See Enq. p. 106.
THE PRIMITIVE CHURCII, &.C. 231
here, than what I have shewn already is no proof of
Catholic practice at all, and much less of Ecclesiastical
law for it; and that is, St. Cyprian's private purpose
again, to act in concert with his Clergy and people in
the chief affairs of the Government of his Church; which,
as himself explained it, and other cotemporary witnesses,
I have shewn, confirmed it to us, was a voluntary con.
descension of his own; and that he used their advice and
information only in the causes which came before him,
and owned ho other power or authority in them, or was '
any ways obliged or bound to do so much as he did in it;
and more than this need not be said here, till we meet
with new arguments upon this head, Which we must look
for in the next chapter;
CHAP. VII.
The constitution of the primitive Church has been the
general subject of all that is gone before. The discipline
of it is to be considered now. It is introduced with prop-
er observations of the necessity, nature and admirable
advantages of it; about which there need be no dispute.
For that the first Christian Church is a true Sociely, and
has a government annexed to it as such; that it is a spir-
jtual one, and therefore her own proper laws, orders and
penalties, purely Spiritual too; that admonitions, ex-
communications, suspensions, and the like, as oiir learn-
ed author here observes, are peculiar acts of this Spiritual
Power, is readily agreed; and all the brightest charac-
ters and glorious encomiums, which from the elegant
pen of St. Cyprian are here transcribed, concerning tho
usefulness excellency, and necessity of this holy disoi-
233 AN ORIGINAL DRAUGHT OP
pline, are no more than what are due to it;for, to use the
Apostle's words, zohatsosver things are true, honest, just,
pure, lovely, or of good report, if any virtue or any praise;
they all fade or flourish in proportion to the remissness
of it; and may the respective trustees or stewards in the
house of God, to whom any part of this important charge
is committed, be ever mindful of it! Who they specially
are, and in the primitive Church were ever owned to be,
is the question now before us,
• Our learned Enquirer, you see, has just now told uS)
that the Clergy and Laity together have a right tOjthis
Ecclesiastical power, as in joint commission with one
another; they were all judges, as he * here farther affirms,
in the Ecclesiastical Court; insomuch that t'ley perform
all things belonging to the Government and policy of the
Church, Inj their joint consent and administrations
His fundamental proof of this, is taken from such in-
terpretations, as he tells us some of the primitive Fa-
thers made of those two eminent texts, where the power
of the keys is expressly promised; namely, 3Iai. xvi. 18,
19. where they are promised to St. Peter only, byname;
and Mat. xviii. 15, 16, 17, 1.8, where in general terms
they seem to be given to the Church; and it is somewhat
strange, that betakes no notice of a third text, where this
power was more solemnly promised, and by a sacred
symbol from the mouth of the blessed Jesus, assured to
those persons, for whom it will appear, I think, it • was
peculiarly designed. I mean, that text in St. John xx.
•21, 22, 23. where our Lord breathed on those disciples,
whom he then sent, as the Father had sent him, and that
is surely the Apostles alone, that very mission confirm,
ing the name and title to them, saying, receive the Holy
* See Enq, p. 112. } 3.
THE PRIMITIVE CHURCH, &C.
23»
Ghost, whosesoever sins ye remit, they are renuUed to them.,
&c. But I shall not interrupt our learned Enquirer's
method, on account of this omission here, but fairly state
his arguments in the way he offers them to us.
This power of the keys ,as promised to St. Peter, in
St. Matt, xvi. 18. 19 he confesses, upon * Origen's
authority, 'truly quoted for it, the Bishops of the primi-
tive Church applied to themselves; and owns also, that very
ancient Father allowed it to be orthodox in those Bishops
to do so, so long as they held Peter''s confession, and were
such as the Church of Christ might be built upon; and that
is, surely, so long as they were true and Orthodox Bish-
ops of the Catholic Church. But what is more surpris-
ing tO' me, f he tells us that St. Cyprian himself was of
the same opinion also; and quotes that veiy passage for
the proof of it, which I have elsewhere cited from that
holy martyr upon much the same occasion; the Church,
says St. Cyprian, X is founded upon the Bishops, by whom
every Ecclesiastical action is governed. St. Cyprian then
thought just the same, it seems, as Origen did in this mat-
ter; that the Orthodox Bishops might justlj'- claim the
power of the keys to tha'T.'^elves alone. Though others
of the ancients, as the Enquiry adds here, mention this
power as given to the whole Church, according to that in
St. iliat. xviii. 15, &c. And how clearly that appears,
we shall quickly see.
But, in the mean time, hers is a truth acknowledged
now; which, if earlier owned, might have prevented a
*(jSee Enq, p. 113. and Orig. Comment, in Matth. Tom . 12. ^.^
279. Vol. Edit. Huetii,Rothomagi, 16G8.
f Enq. p. 114.
jf. Ece'.esia super episcojios constiluatiir, et omnis actus Ecdesi».
per cosdem prxposilos gubernetur, Cypr. Ep. 27. Edit. Pamel, ot
Ep. 33. Edit, Oxon. ^ 1.
234 AN ORIGINAL DRAUGHT OF
considerable part of this elaborate Enquiry; for what nu-
merous quotations have we met with? and still shall raee^
with aiore, from the venerable St. Cyprian's works, to
prove, that not only Presbyters had a ruling power inhe-
rent in their orders, in respect of excommunications, ab-
solutions, and such like manifest acts of the sacred power
of the keys; but that the Laity also, as well as they, had
ashc.re o? legislative, decretive, and judicatorial power in
the consistory of the Church. And yet this very St. Cy-
prian himself is now declared to have been wholly of
that opinion, that the Bishops alone, by virtue of the or-
igiiial grant of the keys tO' St. Peter, did in the primitive
Church justly appropriate all that power to themselves.
What can more directly confirm all that I have proved
at large before in these several particulars? namely, that
whatever part either Presbyters, Deacons, or people had
in any such authoritative acts of discipline or govern,
ment in his Church; it was upon one or other of these two
accounts, either that St. Cyprian commissioned some
amongst them, whose character and station made them
the proper officers, in many cases, to execute some parts
of discipline, which he authenticglly agreed to be done
by virtue of the power of the keys invested in himself;
or else, that he purely condescended, according to his
humble purpose at the first, to take counsel, information,
and advice only, from his Clergy arid people, in all im-
portant acts of his administration. And if there had been
more in it, he must have practised otherwise than his
own opinion of these matters is hero truly owned to have
been.
Thus fur, then, the joint administraiion of Clergy and
people, together with their Bishop, in the government of
the Church, is set aside by Origen and St. Cyprian's
THE PRIMITIVE CHURCH, &C. 235
interpretations of the original promise to St. Peter; as to
any power the two former were entitled to by it, from
wliicli promise and commission, S.B our learned Enquirer
* owns, all power thai any Church Court exerted, was
derived.
What is offered then to balance such evidence and
authority as this? Wh}-! others of the ancients, says
our- learned author, mention this power as given to the
whole Church, according to that in St. Mat. xviii. 17,
18. Tell it unto the Church, hut if he neglect to hear the
Church, let Mm be unto thee as a heathen arid publican.
Verily I say unto you, whatsoever you shall hind on earthy
shall he houndin Heaven, &c. By the Church here, says
he, is to he understood the whole hody of a j^articular
Church, or Parish, unto which some of the Faihers attri-
lute the power of the keijs. And yet it is remarkable,
that neither of the two fathers he produces to prove it,
aro-ue upon this text at all, but from the two others I have
mentioned before; the one from the grant to St. Peter, in
St. Mat. xvi. 19. the other from St- John, xx. 21, &c.
But let us hear their evidence. Tertullian's, so far as
the Enquirer is pleased to give it us, is i\\\s: ■\ If thou
Jearcst Heaven to he shut, remember ihe Lord gave its keys
to Peter, and hy him to the Church. The rest of the sen.
tence is; which keys, every one who is brought to the ques^
Hon here, and confesses [Chnst,]will carry along n ith him.
If our author had thought fit to give us this period entire,
attdof the occasion of it too, we should have needed little
*SaeEnq. p. 113.
■f Si adhuc clausum putas creli'm, memento claves ejuchic Dnmin-
a^Peiro, a pe.- eum EccLsio t^Iiquisse, quas iiic unu..quia] ; iniGrro
g?.iu3 aiq; confessus feret tecum. Teitiil. .Scorpiac. p. C28. Rij^alt-
Edit. Jecunda, Lutet. 1041.
^36 AN ORIGIJN^AL DRAUGHT OF
more to understand what Tertulliao meant. For in what
sense do we imagine this penetrating father should say,
that the keys given to Peter were thereby given to the
Church, so that every martyr or counsellor in it, should
carry them to Heaven with them? Was it in such a
sense, do we think, as it is here required to be taken in?
namely, that they should exercise an Ecclesiastical dis-
cipline with them? By that construction we might as
well conclude, that they were to continue such a disci-
pline in the other world still. No! the plain occasion of
the words will expound them clearly for us; he was argu-
ing against heretics, * who held it needless for persecu-
ted Christians to confess Christ on earth; it was enough,
they said, to confess him hereafter in Heaven. Tertull-
ian f replies, there is no coming thither, unless first ap-
proved here; no occasion for such trial there, where no
persecution can be; no fanciful porters, as the chimerical
pagans dream, to stop a Christian's coming in. Christ
had opened Heaven for every true Christian by his own
entrance thither. Or if you tJdnIc that Heaven is shut
still, says he, remeinher the Lord, left the keys to Peter,
and by him to the Church, which every one ifho is brought
to the trial here, it^iid confesses Christ, irill carry along
with him. Here is a manifest advantage declared indeed
to every member of the Church by the grant of the keys
to St. Peter, and of such a nature, that, if they made a
right use of it, would help them all to Heaven, in refer-
ence no doubt, to our Saviour's words at the first delive-
ry of them, that whatsoever should be bound or loosed
on earth by these keys, should be bound or loosed in
• A(1»jTers.t diabolui illic coniitendum, utsuadc.it hie np'anduit/j
Tert. lb.
t lb. p. t>27.
THE PRIJIITIVE CHURCH, &C. 237
Heaven; which is a clear comment on Tertullian's words
here, and implies, that the keys were so given to all the
Churcli in general, that if they made that advantage of
them which was intended for them, by duly fitting them-
selves for the holy absolution appointed to be administer-
ed by them, they would find that comfortable sentence
ratified above; and, peradventure, the virtue of that grant
should extend farther to Martyrs and Confessors, through
their very confession alone, where ho more was to be
had, as the common opinion of the ancients was. This
comes up, I think, to the sense of TertuUian's whole peri-
od, but marks out no particular persons; and much less
th : whole Church, as entitled to the present power of
those keys, but only that such an universal blessing ac-
crued to the church by them, and to every member of
it, who would fit themselves for that benefit of ihem.
Firmilian, Bishop of Cajsarea in Cappadocia, is joined
with Turtullian, as anotlicr of the ancients, who under-
stood this promise of the Iceijs to be made to the whole
Church: This venerable fiitliei was arguing, pretty
warmly indeed, against Stei)rien, Bishop of Rome, for
allowing, that remission of sins could be given icithin
the tojuiigogiiea cf hcrcik;;, as his own words are, that is
amongst such as were out of the Catholic Church, urging
those two eminent texts to prove the contrary: First, *
that it u\!s Fi'Jcr alone, .to whom Christ said, ickatsoever
thou shah bl.i'l in earth, skul be bound in Heaven; Matt,
xvi. li*. and afterwards, it was the Apostles alone, upon
whom lie breathed and gave the same power; John. xx.
•-:2, 23. and therefore cncludes^ in the quotation here in-
*Qualis error sit, et quanta sit ccsciias ejus, qui remissionem pecca-
torvim (licit apud synagogas hosretic iruia dari posse Apud Cypr-
Ep. 75. Edit. Oxon. § 9.
21
238 AN ORIGINAL DRAVGHT OF
sisted upon, * Thai the power of for ghing sins was given
to the Apostles, and to the Churches whivh they plantaf,
and to the Bishops u'ho succeeded, them, hi; being ordained
into their places.. Now one would be apt to ask this
plain question here; why did Firmilian so distinctly say
this power of the keys was given to'ihe -BisJiopr, when
he had said, but just before, it wSs given to the Churchetl
Were these Bishops i,o part of the Churches? Were they
not included in them? or had his argument been any
ways more imperfect without that special addition, who
was only proving that rcmisson of sms was peculiarly
and solely within the Churches, and had no need to
prove more? The least I can conceive of it is this, that
the keys, in his opinion, were given to the Churches in
one sense, and to the Biihopsm another; elseit was rath-
er tautology, than propriety of speaking, to have distin.
guished the grant so. And if we mearly consider the
Holy Father's period entire as it is, and observe- the a[)-
plication he was to make of it there, we shall see a very
different nature of grant affirmed by him; and discover
plainly too, where that difference lies. 7 he j^ou-er of re-
mitting sins, says he, teas given to the Apostles, and, astiie
sacred text speaks, from whence he just tht.n proved it
to be so, 'j" it was the Apostles alone, and that was, doubt.
less without any joint comrriission to Apostles and breth-
ren totrether; and then in the same breath, he tells us,
that it was given to the Bishops as their successors, ly a
vicarious ordination. .What was this less, than in plain
terms to say, that the Bishops were ordained to enter
♦•Pote.sVas erg6 peccatorum reinittciKioium Apostolis data est, pt
Ecclessis, quas illi a Chiisto missi constituPiunt, et Episiopis qui eis
ctfiinatione vicaiia succcsscruiit. A'pud Cypr. Ep. 75. Eciit. Ox-
on. ^9.
[■In solos Apostolos insuffl.wi'. Chrisi;i?, ilici-ns. lb.
THi: PEIMITIVE CHURCH, &.C. 239
upon the v^postle's title and possession of that power he
was then speaking of, and to hold it in such a manner as
they themselves had held it? So far, I think, Firmilian's
own period explains itself. But what did the Hdly Bish-
op mean, you will say, when in the intermediate comma
he tells us, that the powr.r was given to the Churches lohich
the Apostles consiifutedl The suhject he was upon as
clearly explains this clause, as his own words did the
other. He was to prove against I'ope Stephen, that
Baptism without the pale of the Chiu'ch was of no force,
because remission of sins was only to be had within it.
.Now, having only proved, by the other two clauses of
this period, that the Apostles first, and Bishops after
them, were in sole and full possession of that power
within the Churches. This did not undeniably prove
yet, but that some one or more of those Bishops,, being
either by just censure or voluntary separation, removed
out of their Churches, might exercise all their Ministry
still, with as good effect as before; and the remission of
sins might by their means be had as \vc]\ without asiviih-
in. Now, to obviate such exceptions as these, and to
make his argument every way perfect, he adds this
clause. That the power icas given to the Churches, that
is, so peculiarly to them, and them only, that none could
either validly use or exercise that power, if once they
were gone out of them, or receive any fruit or ben-
efit of it, but from the hands of such as were in them; and
this comes up ill every point to the argument he vvas up-
on, against the validity of heretical baptism. And that
this construction of the whole period agrees with the
sense, and language too, of this very Firmilian himself,
upon a like occasion, will evidently appear; by repeat-
ing only u quotation from him out of this ver'"' "
240 AN ORIGINAL DRAUGHT OF
which we met with some time since in * the Enquiry now
before us. f AH poiver and grace s;iys Firmihan, is con-
stitutedin the Church, where K\ders preside',- who possess
the power of baptizing and Inj'ng on of hands, and ordain-
ing. Here all power is at large said to be in the Church,
an expression every way equivalent to what we dispute
of now in this very quotation, and then immediately it is
added, that Elders preside there, v:ho possess the power
of baptizing, laying on of hands, and- ordaining; and
doubtless had Firmilian's . argument required it there,
he had gone on and proved that possession of power to
have been in the same Elders in respect of any other act
of Government or discipline besides; for the reason had
been the same, and the limitation of all power in that
manner imports no less.. Now, that those presiding El-
ders- were true and proper Bishops, I have proved at
large before, though so much is not required here sicice
it unquestionably proves these two things:
1st. That though all power was absolutely said to be
ill the Church, in general terms, yet the possession of it,
and that is, I think, the very power itself, was in particu-
luar hands only: And,
2d, That they were presiding Elders only, and that
is, in our Enquirer's own application of it above, they
were clerical Presbyters at least, and consequently the
Lay-brethren, in Firmilian's opinon, hadno share of it;
and therefore upon the whole matter, this latter quota-
tion, I conceive, does no ways prove the thing it was
brought for.
• See Enq. p. 61.
t Oninis poiestas et gratia in Ecclesia constitiiia fif, ubi p;cs'u!eiu
majores naii, qui et baptizaiuli et manum impoaendi et ordinaudv
possident potes lalem. Ep, 75. ut supra.
1?iiE piiiMttiVE ciiuucu, icc. 241
To sum up this present argument then, Origen and
St. Cyprian did unquestionably own, that true Bishops
in the primitive Church appropriated the potver of the
keys to themselves, and that warrantably and orthodoxly
too. TertulKan and Firmilian, the two only fathers
here quoted to entitle all the brethren to a joint interest
in them, appear to have meant no suck thing, in those
passages of their works, which this learned author had
so carefully -fitted out for it; and therefore I may leave
the reader to judge, from what groundless and unfair
premises he has drawn this fundamental inference, upon
which all that follows in this chapter depends, namely,
* that the "power of the keys was so lodged both in Bish-
ops and people, that each had some share in it; and as he
distributes it, the lygUlative, Decretive, or Judicatorial
power, was held in common between Clergy and Laity;
■find the formal Excc.iUive pQii'cr o?}/?/, consisting mere i
ly in proaouitciiig serdence, or the empty ceremony of
imposing hands, was allowed peculiar to the Clergy.
How he has proved antiquity to agree with him in all
this, you have seen already; for this general thesis of
his has no othtn- of the ancients to vouch for it, ^'than
what you have heard just now. Some particulars fol-
low, for better security to the lay-brethren, oUheir share
in this common stock of this Ecclesiastical power, which
it will be expected 1 should consider in order as they lie.
1st, Then, that the Laity tcere judges and sharers
with the Clergy in tJie judicial power of the Spiritual
Conrf, he tells us, does most evidently appear from what
he reads in f Clemens Romanus's first Epistle to the Co-
rinthians. I shall briefly state the subject that holy
•See Enq. p. 1(5=
+ Eni. 116.
21.
242 AN ORIGINAL DRAUGHT OP
father was upon, and then recite the words of this quo-
tation. The Church of Corinth was fallen into a miser-
able faction. * A few giddy and audacious men had stir-
red up the meaner sort against their betters; a crew of vile
and ignorant wretches, as the Holy Father styles them;
had got a head against the men of wisdom and reputation
in the Church, and were for turning out the Presbyters, f
who had been duly placed over them, and had faithfully
discharged their Ministry amongst them. The peaceful
Clement afiectionately bewails this; exhorts the heads
of those seditions to peace, humility, and Charity, with
an Apostolic spirit indeed; for many pages together con-
jures them to prefer the public interest before their own;
and, in the end, goes so far, as to ij: recommend the
great example of Moses to them, that as that meekest
saint on earth had consented that his name should be
blotted out of the book of God, rather than the peopb who
had sinned so presumptuously against him, should be
consumed by him. So he advises the unhappy authors
of that fatal faction, to imitate, if possible, || this super-
lative perfection, and wishes each of them, singly for
himself, to make this heroic declaration in the audience
of all. § If this sedition, strife, schisms, are upon the ac-
count of me, I withdraw, I go whither you will, and am
*OAiya7rpo(;a)77a npovc'Jri Kai avOaSr] — i-^yipOnaav o'l a']ifiOt tin tsj 0'7(uk5,
olaio^oi STTi tviolvi, o'l aijtpoym ith tsj (ppovijias. Clem . epis. ad Corinth,
prima, p. 2, and p, 5, edit. Oxon. 1633.
t 'Evisf i;/j£if pclayayzTi Ka\ws iro'Xila-o^ivus CK ttj; a/xt^TrJu; avjots Tt-
Jilitijitvrii Xiijapytai . lb. p. 58.
X lb. p. e8. G9.
!1 'AwiTEf 6'X>fr» t£X£idt;;7<'S. .lb.
<l E* Si tfit raffis, Kai t; is Kai, <t^ kt ■. 7c iKXk^pii, ottsi^ij a lav jSaAjjSt, Kai
yroid ra Kpo^acaojiCia tiro ru ■i:\rjOn;, fiovov tu TroipiOv t3 Xpiyff itpTjvtu'Jia
ftila Ttav KaOi^ajiivuv vpijli-u'Jepiav, lb.
THE PRIMITIVE CHURCH, &.C. 243
ready to do whatsoever the- to ttA^Oos, the multiiudc, the
majority, thej^cojdc, English it as you please, shall order
to be done; so the flock of Christ may live in peace with
the Presbyters ivho are set over them. Now the rd wporair-
edntvvavrb t5 irH&ag here, that is, the conditions this incensed
multitude would insist upon in this case, how unreason-
able soever; before they would be quiet, our learned au-
thor offers to us as an act or precept of a regular power
invested in them; and that all who loved peace in that
Church were obliged to do what they 'thus required to be
done; for he quotes these words alone, as a proof of the
people's, authority in a consistorial capacity: And me-
thinks, if this be so, then in the example which'the Holy
Father here proposes for their imitation, it mu^ be taken
for no more than an act of justice and duly in holy Mo.
ses, to consent to have his name blotted out of the book
of God, to save the wicked Israelites from a just punish-
ment of their sin; for to me the comparison plainly seems
to lie there, and to import no less. Besides, I cannot
but take notice that the word ^a^Oo? in' this place is a
very extraordinary term to express the laity of any
Church by, in contradistinction to the Clergy of it, and
much less the laity in consistorial council together, as
the application of it here must imply. I am sure, it is
the very same word that Clement expresses the idolatrous
rebels by, in the case of Mos s's controversy with them
just before; and I am apt to think it would be no hard-
ship upon them to translate it a tumultuous multitude or
rabble, in the circumstances we find it here, and much
more agreeable to the vile and sordid character which
Clement himself, you see, gave us of them just befo-re.
After this evident proof , as the Enquiry calls it, from
Clement's Epistle, the subject runs low, and seems to be
244 AN ORIGINAL DRAUGHT OF
exhausted. For to * tell us that Origin describes a crim-
inal as appearing before tiie whole Church or congregation;
a-nd that Dionysius of Alexandria should say the like of
j^erapion, and that no one ever took any notice of him, is
such a singular way of proving, that all persons present
sat with a judicial authority in the Church, as would
make every individual person, even women or children,
a magistrate, who in any capacity were a proper member
of either sacred or civil assemblies.- The force of such
arguing, if there be any force in it, has been at large
considered upon sundry occasions before, especially in
.the second chapter; and therefore I may lea.ve it as I
find it here.
All the rest upon this head arc only quotations from
St. Cyprian again, whom he f aitirms to be more full in
this matter, of the judicial power of the Laity in the spir-
itual court, than any he has named before. And who
can help observing here?
What a paradox it is in this learned author to bring
St. Cyprian's authority for a popular jurisdiction m the
Church, when he had so freely owned but ± just before,
that Cyprian was of Origen's opinion about i\\Q poiocr of
ihe keys? Both agreeing, that primitive Bishops appropri-
ated the grant of them to themselves, and icere very ortho-
dox in doing so. From whence it must follow also, in
the second place, that no personal condescensions in St.
Cyprian's practice, upon which the Enquirer's argu-
ments all along run, can amount to any proof in this
matter before us, unless we will make the self-consistent
martyr not to believe and act alike; which is very hard
indeed.
*Enq. p.llf). tEnq. p. 116.
XEnr\ p. 114. " \
THE PRIMITIVE CHURCH, &C. 245
• And yet, since two or three passages in that eminent
father's writings are ofFered to us, after this, with- a pecu-
liar air of plausibility in them, I will fairly represent
"them, before 1 leave the subject.
1st, then, we are * told of the great difficulties St.
Cyprian had to win his people's consent to the absolution
of some penitent schismatics; and, it is true, he had a
very affectionate conflict with them in the case; but for
what? Was it to gain their aiithont.a,tlve vote as fellow-
judges with him, and without whose concurrence he
could not do it, as is here pretended? Three or four par-
ticulars in St. Cyprian's relation of it sufficiently shew
the contrary. 1st, He calls it their patience in the case,
v/hich he had so much trouble to persuade them to, as the
Enquirer's quotation, noted in the margin, shews, which
is a very extraordinary word indeed, to express an an-,
ihoritatice suffrage by. 2d, In the foregoing paragraph,
St. Cyprian tells Cornelius, that j the people were so much
a<niinst the restoring of some of the more nrofli/fatc schi^-
matics, that for fear of sccuidul, and endangering oth-
ers by it, he was put to it to know who should, or should
not, be admitted into the CJiurch; and further adds, :j: he
* Enq. p. 118. O si pnsses, fratcr charissLine, isthic interesse no-
biscum, cum pravi isti et perversi cle schismato revertuntur, viderea
quis mihi labor sit persuariere p:Uientiani fratiibus nostris, ut aiiimi
dolore sopito recipiendis maliscurandisq; consentiant. Vix piebi per«
suadeo, imo extoiqueo, ut tales pr-aiantur adinitti. Cypr. Ep . 55.
} 17. Edit. Painel. vel. Ep, 59. E iit. Oxon.
t Not)i3 sollicite examiiuintibns qui recipi et adinitti ad Ecclosiam
(lebent; quibusdam cnim ita crimina sua obsistuni, aui fiatres obsti-
nate et firmiter reiiituiiiui-, ut recipi oiniiino non possunt. | nisi] cum
scaiidalo et periculo inulioruiii. It. H6.
:j:Necutilis aut consultus est pastor qui ita tnorbidas et contractas
oves gregi adiniscet,ut giegem totuni mali cohcereniis alilictaiione coa-
taminaret. Ibid,
246 AN ORIGINAL DRAUGHT OF
should be no jjrojiiable or well-advised Pastor, who should
so mingle the infected sherp with the flock, as to grieve
the whole fock irith a resentment of so much evil amongst
them. From whence it is plain, not only, that point of
scandal was the great controversy betwixt him and his
people; but also, that it was a single Pastor's act and
deed which might occasion or prevent that scandal; suf-
ficiently intimating to us, that that single Pastor had the
power of receiving or keeping out such exceptionable
schismatics from the communion of the Church; and
this directly spoken with reference to himself. But,
3d, And last, to make all clearer still, St. Cyprian far-
ther tells Cornelius, in the same paragraph where this
quotation lies, that * he had actually absolved one and an-
^ other of those schismatics through his own tenderness to
them, though the -people stiffly withstood and contradicted
him in it; which shews sufficiently what he knew he
might have done to all the rest.
Weigh these few circumstances together, and judge if
it were an authoritative comment which St. Cyprian want-
ed of his people. The whole case suits his settled reso-
lution indeed, of tenderness and condescension to his
Diocese, but does not in the least impair the fulness of
his power.
2d, We are f told again, that the clerical Presbytery,
as being more at leisure than the rest, prepared matters
for the court, wherein the Clergy and Laity together
were to pass sentence at last. The proof is thus; Some
eminent schismatics of Novatian's party, begged to be
admitted to communion with Cornelius again; that holy
* Uuus atq; alius,' obnitente plibs et coniradicente, mea tamen fa-
cilitate suscepii, lb.
iEnq. p. 119.
THE PRIMITIVE CHURCn, &C. 247
Bishop, * having been personally applied to before, and
thoroughly instructed in the case, wfis pleascdto call his
Presbyters together to consult about it; and when he, and.
they, and five Bishops more with them, had concerted
that matter there, and, as the next sentence, wherein the
quotation lies, does imply, had absolutely agreed that
those penitent schismatics should be admitted to commu-
nion again; then says f Cornelius, what follows was, that
all zvhich had been, done should be notified to the jseople.
And why was it to be notified to them? Cornelius is not
wanting to add the reason for it,thut they 7night sec those
very persons, says he, established in the Church again,
7choni they had a long time secivas forlorn vagabonds be-
fore, and had iamcntcd their condition. Judge you, if
this matter had not been thoroughly agreed upon before
this; and whether Cornelius would have spoken thus of
the people, if he had wanted their authoritative consent to
receive the criminals into his Church. And accordingly
when a great concourse of the people appeared upon this
notice of the matter, and universal joy and praise to God
ensued upon it, with tears and' mutual embracing of the
brethren, which in his language indeed, as I have :{: else,
wliere evidently proved, I think, he called an ingens po-
■puU siijfragium, in the close of this relation; that was,
ikeir joyful approbation of the restitution of them; and
cxclusiively of any act of the people at all, he says, in
* Omni aclu a 1 me peiiaio placuit coiitrahi presbyteriiiin, adfuerunt
eiiani quinq ; Episcopi.
t Quod erat consequens, cmnis hie actus populo fuerat insinuandu?,
[so far the Enquiry quotes, and leaves out this] ut et ipsos videreiu in
Ecclesia constitutos, quos errantes et palabun los jam diu videram et
dalebant. Apud Cypr. Ej). 4i). Edit. Oxon.
|Cliap. iii. p.2-2, ?upra.
248 AN ORIGINAL DRAUGHT CF
the same breath, * u-e commanded Maximus the Presbyter
to take his place agnin.
Now, when our learned author had thm settled, as you
have seen, an equal sliare of legislative, decretive, or ju-
dicial power m the Church, the next thhig was to shew
the manr.er of their executing this power in the solemn
acts of public discipline. To which purpose he has set
before us the ordinary form of an Ecclesiasthal Consis-
tory in the primitive Church; wherein, had he assigned
to the several members of it their respective offices and
powers, as ingeniously as he had represented the thing,
we should have found indeed a general scheme of admi-
rable discipline for preventing any long infection of vice
or heresy in the Church of God. But one would wonder
to see what strained constructions he has made of a few
plain passages in Gt. Cyprian i;g:ihi, to secure to the Lai-
ty of the Churches their pretended share in the adminis-
tration of that discipline.
Censure, and absolution ofcriminals, are without doubt
the two principal acts of Ecclesiastical discipline; and
to prove, that crnxures passed by the votes and suffrages
of the people, as well as of any of the Clerj^y in the
Church, he tells f us, St. Cyprian writes thus: Wkocvfr
was excommunicated, it was by the divine suff7-ages of the
people. The original words he quotes, are in an Epistle
to his people indeed; but so miserably pointed, so mis-
translated and misapplied here, that, to speak the truth,
I am surprised at it. St, Cyprian wrote to his people a
zealous letter against the schismatical Presbyters who
• Maximuni prrsbytenitn locvim suiim n^iioscere jussimus; Caeteros
cum ingenli populi sufTrni^io recpplnui.''. lb .
tEnq. pl21. SeruiKlum vcsira <iivina siiffrngia conjurati. Ep.
40. ad plebem. Eilit. Pairel. ve! Ep. 43. Edit. Oxon. ♦ 1.
THE PHIMITIVE CHURCH, &.C. 249
had sided with FeHcissimus; telHng them that * by God's
providence they had met with the punishment they deserved;
for idthout my knoidedge, says he, and beyond what I
wished, and even whilst I said nothing, and excused their
fault, those confederate and ivicked wretches, says he, not
cast out by us, have of their own accord turned out them-
selves; convicted in their own conscience, they pronounced
their own sentence, according to your divine suffrages.
What can be plainer here, than this, that neither St.
Cyprian, nor his Clergy, nor his people, had any hand
in this extraordinary excommunication? It was the schis-
matics' own act and deed, by a voluntary separation,
and nothing more in it. But what mean those words of
the holy Bishop, you will say then, according to your di-
vine suffrages? They plainly mean, as I just now said,
and have proved before, what this word suffrage does al.
most always signify in this holy father's language; name-
ly, that those self-condemning schismatics had done what
the people very ivcll approved of, and liked it should be so.
What sort of translation therefore this learned author
gave us of this passage, and what a groundless applica-
tion he made of it, I conceive is pretty clear; and how
unintelligibly it is pointed also, to countenance that appli-
cation of it, the reader may see, by comparing the En-
quirer's, short clause of it, with the entire transcript of
the whole period, which I have joined together in the
margin.'
This is all the authority offered for the people's judicial
* De Dei piovidentia, nobis nee voleiitibus, nee optantibus, imo et
ignoscentibus et tacentibus, poenas quas meruerant rependeruat, ut a
nobis non ejecti iiltro se ejicerent ipsi in so pro conscientia sua senten-
tiam darent, secundum vestra divina suffngia, conjurati et sceleratide
Ecclesia sponte se pellerent,
22
250 AX ORIGIXAL DRAUOnT OF
power in the censures of the primitive Church. But then,
•2cl, To prove ihcij could loose, as well as bind, he *
assures us, the penitents applied themselves to this Ecclc-
siiutical Court of his for their ahsulution. For, St.
Cyprian, he finds, amongst other things tells us, that the f
Life and demeanor of tie penitei.t was to le locked inio,
before he was absolved, and therefore concludes, it needs
must be, that the penitent offender went to beg his abso-
lution of the Consi'jtnri) ; and if that clause, or any con.
text in the place where it is, warrants such a conclusion
as that, I must own it is a way of reasoning I cannot
comprehend; and therefore shall leave it to the more ju-
dicious reader to make the most of it he can.
And by the same way of reasoning again, he supports
all those positive and important assertions of his, relating
to this matter; namely, that the joint assembly of all the
Laity and Clergy in the Church had the proper right of
:|: judging the sufficiency or insufficiency of a censured
person's repentance; the right of || admitting him by de-
grees into part, or a full -communion with the Church;
the right of § continuing ofienders for a longer or shorter
time in the jpenileniiary station; and lastly, a full right or
power IT to assail or absolve them; insomuch that the im-
position of the Bishop's and Clergy's hands upon them,
was a * mere declarative act, and no more than a barren
form of admitting them to the Church's peacei Now,
not to trouble the readeV with a repetition of what has so
largely been cleared before, concerning the use St. Cy-
*Enq. p. 130.
\ Ir.specta vita ejus qui a-^it p'oniteniiam. Cypr. Ef . 13. TAh. Pa-
mel. or Ep. 17. Edit. Oxon. j 1 .
X Enq. p. 126. II lb. iEnq. page 129. ^Ib, page 130.
* Enq. p. 133.
THE PKI3IITIVE CIIUKCir, &.C. 251
prian made both of liis Clerg)^ and people, as well in all
causes witliin his own private Consistory, as in that emi-
nent council for trial of the lapsed brethren, from whence
all that is offered from him, upon these several points, is
taken and misapplied again, I shall, once for all, shew
how very different that holy father's judgment was from
that of this learned Enquirer, in relation to all the main
points he here quotes him for. And,
1st, The Enquiry * tells us. that both Clergy and Laity
were all of them judges in the Ecclesiastical Court, and f
that the feople as icell as the Bishops had each of them a
negative voice, ij: St. Cyprian as expressly says, there is
hut one judge in the Church at a time, as ChrisCs vicege-
rent there.
2d, The Enquiry || tells us, the Consistory Court did §
actually assoil or absolve the penitent. St. Cyprian says,
Absolution loas a remission of sins effected ly the Priests,
and acceptable to God.
3d, The Enquiry ^ says, that imposition of hands by
the Bishops and Clcrgj/, u-as a mere formal ceremony,
declarative only of an absolution parsed by the Consisto-
ry. St. Cyprian says, * The hand of the Priest conduced
to the purging of the conscience; and where he describes
the whole course of a censured person's recovery, f if he
♦Enq. p.MO, 113. tib. p. 117.
1 Unus ill Ecclesia ad tempus sacenlos, et ad teinpus judex vice
Christ;. Ep. 59 . ^ 5. Edit. Gxon.
{] Enq. p. 130.
i Remissio facta per sacerdotes apud Dominum grata est, Cypr. de
l.apsis. p. 13-^ . Edit. Oxon.
t Page 133.
'■ Ante puigatam consc'.eniiani sacrificio et manii sacerdoti?, pacem
put ni cfEc. — Dc Lapsis, p. 12S.
t PQeijit,ent;, -ipennt;, rogmri, potest clementer ignoscerc, (Deus) po-
252 AN ORIGINAL DRAUGHT OF
repents, says he, docs good works, and prays to God for
it, God can pardon such an one, and what the martyrs should
request, and the Priests should do for such persons, might
be accepted of him.
4th, Whereas the Enquiry * says, tliat his Ecclesiasti-
cal Court was to judge of the reality of a censured per-
son's repentance, and according to their will and jileasure
they were to continue a longer or a shorter time in the peni-
tentiary station; St. Cyprian \ says, it was the peculiar
part or province of the governors of the Church (exclusive
of the Lay-brethren, to be sure) to order ignorant or over-
hasty penitents in that matter; for to grant them, says he,^
those things which would turn to their destruction, (that is,
for those governors to permit them to be absolved before
they judged they were fit for it) would he plainly to de.
ceive them, and they would be rather butchers than Pastors
of the sheep. ■ The office of ordering their absolutions
sooner or later, and the guilt of an over-hasty absolution,
is fastened, you see, upon the governors or pastors of the
Church alone; where must we think then the power lay?
and agreeable to this, when the martyrs were importunate
to have some lapsed brethren absolved who were unqual-
ified for it, St. Cyprian argues, % They could not put the
Bishops upon that lohich was against the command of God.
"Why, put the Bishops only upon it? How is the whole
Consistory forgot in such an important act of their power
test in acceptiim referre quicquici pro talibus et petierint martyres, et
feceriiU saceidotes. lb. p. 138.
* Enq. p. 126, and 129.
tPiEpositorum est, properantes vel ignoiantes instruere, ne qui ovi-
um pastnres esse debeiit, lanii fiant: ea enini concetlere, qute in perni-
ciem vertant, decipere est. Ep. 17. Edit. Oxnn.
\. Ut al) Epis.copi?. contra mandaium Dei fiat, auclpres esse non pos-.
Sunt,
ftiE. pjKlWiTtvK cnuRcir, &.C. 253.
as this? Sure, if they had had a negative, and it had been
done amiss, the guilt as well as power would have been
shared amongst them, and they would not have been
overlooked. But,
5th, and last St. Cyprian assures us, that his own
Presbyters sent to him alone for his authoritative order^
upon the like occasion with this; for so the Forma, as the
hoi)'- Bishop calls it, plainly does imply; which he imme-
diately explains thus r * You desired a 'form, says he, of
me, in relation to some lapsed hrethren, toko were very
pressing with you to be speedily absolved; I wrote myinind
very fully, I think, upon that matter, in my last letters to
you; and then proceeds to tell them the contents of them,
which was no less than a positive authority and order for
them to act by, in absolving some, on such conditions as
he there prescribed, and leaving others as they were, till
public peace should be restored again.
Endless were quotations from that excellent father up-
on these heads. What part he allowed the Lay-brethren
of the Church in each of them, I leave the world to jud^^e
from the few I have produced here, and only hope and:
pray that truth will clear itself at last, on whichsoever
side it lies, and be impartially embraced by all the lovers,
of it.
* Significastis qiiosdam immo'leratos esse, et communicFiticnem ac-
cipiendam festinanier urgere; et desiderastis in hac re forniaai a me
vobis dare : Satis plene scripsisse me ad lianc rem proximis Uteris ad
vos factis credo, lit qui libellum acceperunt, &c. — manu eis in pccni-
tentia a vobis imposita — ciiin pace —ad Dominum remittantiir. Ep..
19.
22*
254 AN ORIGINAL DEAUGnT Of^
CHAP. VIII.
We have heard, at large, tlie excellent discipline of the
primitive Church. Our learned author makes this re-
mark upon it here, that all those judicial acts ivcre exerted
in and by every single Parish; which being wholly ground-
ed upon his own precarious principle, that a primitive
Church, or Diocese, and a modern Parish, or congrega-
tion, were one and the same thing, I shall refer the reader
to what I have said * before in answer to that unwar-
rantable notion of Congregational Dioceses, and only con-
firm the authorilie.^, then produced against it, with one
sino-le instance here; which 1 take to' be a clear proof,
though nothing had been said before, against that whole
hypothesis, and the present observation from it.
The instance is this: f Ncpos, a Bishop in Egypt, had
corrupted most of the Christians about him with the erro-
neous doctrines of the Millenaries; Dionysius, Bishop of
Alexandria, goes into that region of Egypt called Arsi-
noe, where he had done tliat mischief, and, Nepos himself
being lately dead, summoned in the Pre. hyters and teach-
a-s of the brethren in the several v'.llages there, together
with as many of the brethren as were willing to come, to
Ijold a solemn conference and public disputation upon
that subject; and after three days reasoning with them,
happily brought them off from their mistaken opinions.
Now, who do we think, were these Frcshytcrs or.d
teachers of the brel)rcn in the scrcr.d villages there, sum-
moned in by the Dyo'.itjsiur, upon this occasion? And in
* Vide supra. Cap. ii.
t 'Ek Tb) Apatvourri ytvojJivoi, ivOa ir^b ttoWS tuto jTiroAa^f to ioy^a —
avyKa\icaiTmTTpii6vlifiSiKaihiaaKa\>ii ran- ir toi; kw^uh aSeXipwy, -rqpo-
vluv Kat Tuv /SiXofiSvwv ais\ipiiv, 5)j//o(ria rrtv t^iraaiv TToirfcaadai ri Xoy»-
vpotlpt-^apiY. Euscb. Hbt. Feci. 1.7,. c. 24.
THE rniMiTivE cnrEcn, lc. 25&
wliat capacity did they exercise their Ministry in tcacli-
ing the brethren committed to their care? Not as Su-
preme Pastors over the several congregations of them;
for Dyonysius himself, and the whole Catholic Church
in that age, ever distinguished such pastors by the prop,
er name and title of Bishop; and accordingly the late
deceased Ncpos is '^ so styled here. If they were not
village curates therefore, instituted and deputed to their
respective cures there by the Bishop of tlie neighboring
city of Arsinoe,"and possibly of some others in that Pro-
vince too, these congregations, or religious assemblies of
Ciiristians under teaching Ministers, were members of no
Church at all; for, without a Bishop, all agree they
could not be so; and that Dionysius, and Eusebius with
him, should call Bishops by the name o? Pre&hyters and
teachers of tit c brethren in villa gc" and hnmlets up and
down the country, is what no modest antiquary, I verily
believe will affirm. It remains therefore, that they must
have been Co.'sgregatior.al pariaJics relating to some
mother Church, where their Bishop resided; and conse-
quently no one of them was an entire particular Church
in the sense of antiquity, or could exercise judicial aets
of EcciC^AatlcA discipline ivithin tkeviselvcs; {or St. Ig-
natius' maxim is owned by this learned Enquirer f him-
self, and by all the ancients with him, that uit'iont titc
Bishop it u-as r.o' l.v.vful to do any thing.
What follows, is a just account from antiquity of the
admirable harmony and mutual correspondence of every
particular Church with one another in those primitive
times; which was so blessed a precedent of unity indeed
* NcTTuj iTirKoroj Tuv kaT A;yu-Toi'. — Euseb. Hist. Eccl. 1. 7. c . 24.
+ o^< ii<'"' T'" — dvayxalov tTtv avtv ra ctTtaKoirn prjhiv vpdcciiv. £uq.
p.l7.
256 AX' ORIGINAL DHAUGirr 07
throughout the Catliolic Church, as every succeeding
age, how degenerate soever, must have a veneration for,
and all good men must lament the fatal breaches which
uncharitable schisms have made in it since; and with a
holy, though hopeless emulation, I am afraid, in these
divided times of ours, must wish and pray, at least, to
see such heavenly concord in the Churches upon earth
again. Yet, however irrecoverable so great a blessing
may seem to be, let every disciple of the peaceful Jesus
so far contribute to it still, as to ask his ovvn heart, with
all the strictness and sincerity he possibly can, what oc-
casion he, in particular, has given for so miserable a
change; by which means he may happily find a way to
acquit himself, at least, which would do no small com-
fort to him, though, for the present, he has but little far-
ther hopes in view.
The rest of this Chapter treats of intercourse and go-
vernment of the primitive Churches by Synodical as-
semblies; the proper members of which assemblies, the
Enquirer tells us, were * Bishops, Prcshjters, Deacons,
and deputed Laymen, in behalf of the people of their re-
spective Churches. Though a little after, he f says
again, that Firmilian's yearly synods were rather mere
clerical convocations ; iXXidconsisieA of Bishops and Pres-
bytcrs only However, to prove that all those orders
of men were members of a primitive synod, he produces
two passages from Eusebius, which make it not unlikely
that some of each of them might be present at the coui>.
cils he there refers to. And,
1st, In the great council of Antioch, which condemned
Paulus Samosatcnus, there were present, * says he, Bish-
* Enq. p. 143. 1 Ibid. p. 148.
• tE>"l- P- 113. Ek. Epist. Syii)!.* Ap 1 1 Ejsub. 1. 7. c. 3J.
THE PEIMITIVE CHURCH, &C. 257
ops, Presbyters, Deacons and the Churches of God^ by
their lay. representatives, as he explains it, because, in
the synodical Epistles which the fathers of that council
sent to the Christian Churches abroad, after the council
was over, they sent the joint salutation of all of them, to.
gether with their own. And,
2d, * when the heresy of the Montanists was fixed and
preached, thefaithful in Asia, says an anonymous author
in Eusehius, met together several times to examine it; and,
upon examination, condemned it.
The argument from the former of these authorities is
plainly no more than this. There were, probably, pre-
sent in that council of Antioch, some of all those orders
of men; therefore they were all there as proper members
of the council.
Now, to be really present in any court or council, and
to have a right of membership and session there, are,
doubtless, very different things. And, to judge aright
where this difference lies in the present case before us,.
let these few particulars be considered.
1st, That Bishops were so absolutely necessary and
essential members of the primitive councils, that a conven-
tion of Bishops arid a primitive council, in the familiar
language of the ancients were convertible terms. And
this our learned Enquirer is very sensible of, who j- tells
us, from Eusebius, that Polycaries presided over a synod
of Bishops, which was no other than the great council
of ^Asia assembled about the controversy of keeping
Easier. And, in :j: another place he says, Privatus,
Bishop of Lanibcse, was deposed by a synod of ninety'
* Enq. lb.
tEnn- p. 145. Euseb. Eccl. Hist. 1. 5. c. 23. 2.4.
JEnq. p. 105.
258 AX ORIGIXAL DRAUGHT OF
Bishops. In both wliich places, it is manifest, a conven-
tion, or synod of Bishops, and a primitive council, were
one and the same thing; and it wove endless to produce
instances of this kind. The ancients, tlicrefore, bear
sufficient v»"itoess, that Bishops were necessary, at least,
ifnot the only mefnbers of a primitive council. Whereas,
2d, No passage in antiquity, I have ever heard of, af-
firms so much, in either respect, cither of Presbyters,
Deacons, or people, how often soever we may !licar of
them, as being present at them; nor do I tliink our dili-
gent Enquirer could have overlooked it, had there been
■any such passage to be found; and sure it is, he olFersno
such thing.
This express evidence, therefore, of antiquity on the
one side, and entire silence on the other, gives a fuir oc-
casion to distinguish who were necessarily present, and,
W'ho occasionally, or prudentially called thither; especi- ■
ally, if wc consider in the third and last place,
3d, That whosoever were present in any primitive
council, the whole right of vote, or suffrage, in passing
any acts or canons there, was peculiar to the Bishops
nlone. "And this our learned En-julrer has made clear
to my hand in one of the most eminent instances, which
the Avritings of the ancients can aTord us. For in the *
page just referred to, he tells us, the ojtcc and duty of a
Moderator in a synod icas, amongst other things, to talc
the votes and snjf'ra^cs of the members of the synod; and
hi^t of all, to give his o'rn; a.i is ci'idcnt, says he, in the
fiTocecdings of the council of Carthage, rrldch ore extant
(it the end of St. Cyprian'' s vorls. Cipriaa Icirg mod-
erator, sums up all, telling the synod what they had heard;
and that nothing more remained to be d^ne. lu' the dc-
* Znq. p. I !:..
THE PKnilTIVE ClU'PXn, &c.
259
earatlon of ihdr judgment thereupon. Accordinghj the
Bishops gavo their rcs'pechve votes and dcc:sloii^-, and
laU of all, Cyprian, as President gave ia his.
In this account you find,
1st, That St. Cyprian, as moderator, took the votes
and suffrages of the members of that council; and if St.
Cyprian's own authority may be taken, they were Bish-
ops onhj, whose votes and suffrages he took there; and
therefore Bishops onhj, in the Enquirer's account, were
members of it. The proceedings of the council, at the
end of St. Cyprian's works, which this author appeals
to, manifestly prove as much. * At the opening of the
council, we find there, some few learned letters were
read, containing the full sense and substance of the con-
troversy they met about, as any one who pleases to pe-
ruse them will quickly see. As soon as those letters were
read, St. Cyprian, the moderator, addresses to his fellow
Bishops to this effect: You have heard, my beloved col.
leagues, says he, what has been written on one side and
the° other. And now what remains, is only this; that
each of us, the Bishops here present, for so the context
obhges us to read, do give in cur respective votes and
suffrages, or declare our opinions in the case, which ac
Gordin'^'^ly the Bishops there present immediately did, be-
incr in number 87; and their suffrages alone, so obtained
an^d given, as I have shewn you now, are recorded by
St. Cyprian himself, as the whole of that ccuncil. And
what room is left here, for any order of men, there pre.
tCum ia unum cotnenissent, et lecta3 essent literal, Cyprianus
riixil- audistis, college dilectissin.i, quid rx^ihi Jubaianus Co-Ep.sco-
• pusnoster scripserit, et quid ego ei rescripserin.-'.ect^^ sunt vob.s et
ali. Jubaiani Hterx— superest, ut dc hac re singuh qu.d se««a<
„.us, proferamus. Cypr. i« Exorrt. Con.. CariUag. A. D. .56.
260 AX oeigixal draught of
sent, to have any part or interest in it, besides the Bish.
ops onlyl
Nor does our Enquirer's own representation of it im-
ply less than this. St. Cyprian, says he, in summing up
all, told the synod what they had heard, and called upon
them, that is, upon ihQ synod again, to declare their judg.
ment; and how did this synod, which were surely all the
members of it, declare their judgement in the case? Why,
the Bishops accordingly, says he, gave their respective
votes and decisions, and last of all , Cyprian gave in his.
Can any thing be clearer, than that the Bishops alone are
owned in this account to be the whole Synod, to whom
alone their President applied himsef for votes, and that
no others gave in any?
And if this eminent council, which 1 may justly call
the brightest precedent of primitive synods, within the
times prescribed by the Enquiry, had Presbyters, Dea-
cons, and a great part of the people present at it, and yet
the Bishops only were addressed to under the name and
title of the synod, had the sole right of suffrage, and de-
termined all there; what would our learned author gath-
er more from * Eusebius's account of the council at An-
tiochjWhich condemned Paulus Samosatenus, supposing
that historian had plainly said, that all those orders of
men were present there also, both at the time of debate,
and when the sentence passed too? Why should we
think they proceeded otherwise there, than the practice
of synods in those times appears to have been, by the ev-
ident example of St. Cyprian's council now mentioned?
The reason of the thing itself must incline us to believe
they did, and no particular reason is offered to make us
* Eufeb. H. E. 1. 7. c. 30.
THE PRIMITIVE CHURCH, &;C. 261
think otherwise. Though, after all, the quotation from
Eusebius, wherein the Churches in general terms, as
well as Bishops, Presbyters and Deacons, are named, is
no part of any Synodical act, or so much as of a debate
in that council, but barely a part of the formal salutation
in the Synodical Epistle sent by the Fathers of the coun-
cil to the Catholic Churches abroad, after the council
was over; and * the Enquiry quotes it as such, wherein
those venerable prelates, who, in the sense of antiquity
were the proper f representatives of the Churches they
presided in, sent the salutation of their respective Church-
es to the sister Churches in a;ll other parts, together wtth
their ovn. By which the historian himself so little un-
derstood them, or any lay-representatives of theirs, to
•be proper members of that council, that when he speaks
expressly of the first meeting of it, it was a convention of
Bishops, as he tells us, who assembled at Antioch, to
suppress thai open enemy of tlie Church; and no other
order of men does he make mention of, as belonging" to
that council. His words are these. :[: Dionysius, Bishop
-of Alexandria, by reason of his old age, sent his suffrage
by a letter to them; but the rest of the Pastors of the Church,
es, that is plainly such as Dionysius was, |] came together
Vierefrom every quarter to oppose that destructive ravager
of the flock of Christ; and when he mentions the last ses-
sion wherein Paulus was actually condemned, he calls it
* Enq. p. 143.
t Ecclesia in Episcopo. Cj'pr. Ep. 6G. } penult.
J'O KaT AXt^dvociav Atovvutoi ytjpas ailiaaajtevoi — &] tm?o\^; rrtv m"],
yvwurjv wapas-Jjo-af. 0/ ^£ \omoi toiv ikkXyjciuiv IIot/^EWf aXAof aWoBcv us
■xuKviilwva Tt]i TH Xpis-S ^oinvrjs (rvvUaav. Euseb. Eccl. Hist . ]. 7. c, 27.
n TiXivraiai <rvyKpo'}jiO(ia>tS rXstovwi' Haiav tvioKinuv ^vvoSii KaJar*<a&Hi
TJJ5 Ka9o\iK^i (KK\r]das iKKripvT'JiTai -lb, cap. 29,
23
262 A?J ORIGIA'AL DRAUGHT OP
a synod of innumerahle Bishops, which met there, and cast
him out of the Catholic Church. This Avas Eusebius's Anti-
ochian council, which deposed Paulus, and no others
mentioned to concur with them in it.
The other authority from the same historian will soon
appear to be much the same with this. The faithful in
Asia, says an anonymous author cited * there, met togetJu
er to examine and condemn the growing errors of the Mon-
ianists. Now the [^oi ttho)] or \\\e faithful here mentioned,
rtiust not be understood, I conceive, in xXxa pcc^diar and
appropriated notion of them in the primitive Church, by
whicli they signified only f the highest station of the
Christian Laity, admitted to all the mysteries of it; for then
those Asiatic Synods would haye had neither Bishops,
Priests, nor Deacons in them, which I presume is not
pretended; they must be taken therefore in the more gen-
eral sense, for true and Orthodox lelievers: in opposition
to Infidels on the one hand, as our blessed Lord uses that
distinction, Jo. xx. 27. and of heretics on the other, as
the 'distinction between the Montanists and them, and re-
quire them to be understood indeed in this present quo-
tation; and then what sort of evidence is given here; to
prove that this or the other order of Christians acted with
synodical right and authority in those assemblies; or in-
deed to prove what particular orders of them were present
there, by telling us only, that true and Orthodox Chris-
tians met together to examuie and condemn the heresies
of the Montanists? Which is all that anonymous author
says of it.
To strengthen these authorities from Euscbius, we are
• EusRb. H. E. 1. 5. c. IG.
i See Dr. Cave's prim. Christian, Part. 1. c. 9. p. 219. Edit. 3.
inSvo. 1C76.
THE PRIMITIVE CHURCH, &:C, 263
* put in mind again of that eminent counciJ, which St.
Cyprian so often promised to call, as soon as the Church's
peace was restored, about the case of the lapsed] assur-
ing his people again and again, f that Bishops, Presbyters,
Deacons, and the standing laity should all be present at it;
and farther, that the Martyrs, Confessors, and whole body
of the Clergy of Rome highly approved of such a general
Convention upon that occasion. And why such careful and
repeated assurances, one would be apt to say, of calling
all those orders of men to that particular council, if all of
them had a right of sessiofi in every council, of course?
Or why such signal notice taken of the Roman Martyrs?
Confessors, and whole Clergy's approving so much this
wise proposition of the venerable Bishop of Carthage up-
tm that occasion, if he could not hold a synod without
them? These very circumstances would incline a man
to think, that all those orders of Christians were not the
ordinary and necessary members of every Ecclesiastical
synod; but that something extraordinary made it advisa-
ble to have them present then; and that St. Cyprian
himself assigned such a peculiar reason for it, is observ-
able wherever he made mention of it; and because the
Clergy of Rome, whose authority is here quoted, not only
confirm, but farther explain that reason of his, I shall
briefly shew you their declared opinion of it, as being
one and the same with his.
They approved St. Cyprian's whole scheme, as they
j: tell him of that great council, in so momentous a case,
upon account of a double advantage of it.
* Enq. p. 143. t Ibid. p. 144.
:|:Qaam(niam nobis in lam ingenti negotio placedt, quod et tu ipse
traciasli prius peiqiiam enim nobis et invidiosum et onerosura
yidatur, non per raultosexaminare, qiioJ per multos commissum vide-
2fi4 AN ORIGINAL DRAUGHT OF
1st. Because if seemed a hai-d matter to them, how so
great a number nf persons, as were likely to appear crim-
inals in that case, coidd duly he examined, without a
great number assisting in it. And,
2nd. That it would be an inridlou'i thing in their opin-
ion aho, for any one single licrson to pass his sentence
upon criminals in so universal a cause as that was, where-
in the whole world, ina manner, tvas concerned as well as
himself; and that swh a private decree, without the con-
currence ofwMre iDiin, him, would scarcely be thought au-
thentic enough in so very public a concern.
in which declaration these particulars seem clear.
1st. That the Roman Clergy conceived, St. Cyprian
must either try the lapsed brethren of his Diocese, by a
private consistory of his own, or else in a public council
convened for that purpose.
2d. That if he had tried them i\\e. former loay, then he
himself had been the one only judge in the case; for what
other sense can be made of their unutn sententiani dicere,
here urged as an invidious thing, in case he had not call-
ed a council for it? where I desire the reader to take no-
tice, by the way, how plainly these Roman Clergy place
the whole judicial power of a Diocesan consistory in a
single person, that is, in the Bishop alone.
But thirdly and lastly, They therefore approved his
whole design of calling so numerous a council, both of
his own Clergy and people at home, and of as many
atur; etunum sententiani diceie, ciim tani' grande Crimea per multoij
fliffusum notctur exlsse; quoniam nee firnium decreium potest esse,
quDd non plurimorum videbitur habuisse consensum; aspice totum op-
hem pane vastatum — et idcirco tarn grande expeti concilium qiiam
late propagatum. videtur esse delictum. Cypr. Ep. 30. } 6. Edit.
Oxoa.
THE PRIMITIVE CHtTRCH, &C. 265
Bishops as could be got from abroad; because, not only
the examination of so many criminals would be managed
with greater ease and less envy, if all the brethren were
present, and assisted the Bishops in it, (which plainly
shews they argued upon no right belonging to them
there,) buthkewise the decree and censure, which should
pass upon the offenders at last, would be more firm and
satisfactory to the whole Christian world, who had so
great an interest in it; because it would not be the decree
or sentence of one only Bishop then, as it must have
been in the pother case, but would have the consent of
many, that is, of many such as that one was; for the
word plurimormn m the latter clause, is set in plain op-
position to the unum in the former. By which it appears,
what an entiie synodical right and power this Roman
Clergy attributes to the Bishops in that council, and
what an occasional and prudential reason they assign for
so many others being present there also; which agrees
with St. Cyprian's own account of the same council;
who, as often as he wrote about the vast number of the
lapsed, the importance of that case, and the public inter-
est of all the Churches in it, assured his people and all
his correspondents, that every order of the Church should
be present at the solemn trial of those lapsed brethren.
But when he acquainted Jubaianus, how that trial was
carried on, he expresses himself only thus: ' A numerous
assembly of \xs Bishops, says he, met after the persecution
was over, and such moderate decrees we passed there; and
if such a number of Bishops in Africa, as he farther ro-
• Persecutione resopita in unum convenimus copiosus et Episcopo-
rom numerous, et temperaraentum libravimus. Cypr. E'p, 55. f 3.
E lii. Oxon.
23*
266 AN ORIGINAL DRAUGHT Of
late the matter, * may not seem to be sufficient, placing
the sufficiency of the council, you see, in the number of
the Bishops there, loe wrote also to Cornelius of Rome,
7oho, holding a council with many of his felloio Bishops,
fully agreed with us. The councils therefore, as such>
are familiarly styled a pure convention of Bishops only,
in St Cyprian's language; as we saw they were in that
of the accurate Eusebius also. Though the learned En-
quirer has been as careful to conceal this, as his own au-
ihors are clear in it. For quoting: many canons from
St. Cyprian's works here, he barely tells us, that such
and such things were declared in synods; and nolwith-
standingSt. Cyprian is as clear in telling us, they were
synods of Bishops who decided them, as that they were
decreed at all; yet in no one canoh which he quotes in
this place, was he willing we should hear that. As for
instance, St. Cyprian, in his first Ep. Edit. Oxon. tells
us, f it was long since decreed in a council of Bishops, that
no Clergyman should be trustee of any man^s will. The
Enquirer had occasion to cite this canon, but only f tells
us \slatutum sit] it was' so decreed, though [in Concilio
Episcojforum] in a council of Bishops, be part of the same
comma; and there are four canons more, quoted in the
same page, which I do not say the learned Enquirer had
any necessity to tell us what sort of synods they were
made by, but he must be sensible himself, by perusing '
* Ac si minus sufiiciens'Episcoporuni in Africa numeious videbatur,
etiam Roman super hac resciipsimr.s ad Coiiieliiun — qui ipse cum
plurimis Co-episcopis liabilo concillio conseiisit. Cypr. Ep. 55.
f, 4. Edit. 0x011.
+ Cum jampridem in Concilio Episcoporum slatutum sit Cypr. Ep.
1. Ed. Oxon. Fame). Ep. G6.
J See Enq. p. 14!>.
THE PRIMITIVE CHURCH, &C. 267
the several places from whence he cites them, that in
St. Cyprian's account they were synods of Bishops only,
who made them; and therefore I chiefly take notice of
them for a further confirmation of that Holy Father's
sense of the synods in his time.
That Presbyters, more or less in number, were gener-
ally present with their Bishops in those provincial synods,
is not to be doubted; that they should all of right be there,
we may be sure the necessities of the Churches could not
admit of; and that there were any stated representatives
assigned for them, by the usuage or appointment of the
Church, as necessary members of a synod, we find no
evidence in antiquity for it. And lastly, that they had
no right of suffrage in passing any canons or censures
when they sat there, I think is manifest by what is said
before. All which particulars considered, seem to point
out this determination for us, that they came to councils,
in those primitive times, according as each Bishop, of
the several dioceses in the province chose out some one
or more of them to be proper counsellors and assistants
to them, in such synodical debates and consultations as
should come before them; whose judicious opinions were
of eminent advantage and considerable weight, (no doubt
of it,) with the venerable Fathers themselves, who alone
sat as necessary members, proper judges, and sole le-
gislators there.
As to the people's part or interest in all primitive coun-
cils, because we read they were present in some, I shall
only observe,
1st, That their being present only in some, and not in
all, is a fair argument against their right of session in
any, for right and claim are seldom wanting to them-
selves, and popular rights the least of any. Yet how
S68 AN ORIGINAL DRAUGHT OT
often we hear nothing of them amongst the many Synoda
we meet with in antiquity, their greatest advocates must
be very well aware of. And,
2d, Where we hear the most of them, there are spe
cial reasons given for the particular occasions of their be
ing there, and such as Httle related to the essence or con
stitution of the council itself; for such, we find, St. Cy
prian and the Roman Clergy gave for the standing Lai
ty^s coming to that extraordinary council, where their
lapsed brethren were to be tried. And,
3d, Though this learned author has produced two or
three instances where Lay-hrethren were present in the
primitive councils, and we have seen what sort of instan-
ces they were, yet in his general account of them, which
is more material by far, you may remember he told us
from the great authority of Firmilian, that the eastern
Synods of those times consisted of * Bishops and Presby.
iers, who met every year to dispose those things which were
committed to their charge; and can we think that excellent
father could be so defective in his account of St. Cyprian,
or so injurious to all the Laity of those Churches, as to
give no intimation in the least of their meeting with the
rest; if either personally, or by representatives, they
were members of those Synods, as well as any of the
others who met there?
To close this point then, since we neither meet with
the name nor notion of Lay-representatives in any Synod
of the primitive Church; nor any foot-steps of a claim
of right, pretended by the pzople, to sit and act in the
councils of those times; nor so much as a smgle father
bearing witness to any such right invested in them; but
barely read, that in some particular councils, Lay-breth-
• See Esq . p. 148.
THE PRIMITIVE CHURCH, &C. 269
ren were present, which is accounted for above, and in
the most we read of, they are not so much as mentioned
at all; and no where affirmed, that they either came or
acted in a true synodical capacity there. Since antiquity,
I say, goes no farther than this, I must take leave to dif-
fer from this learned Enquirer here, who has * placed
svch members in the provincial Synods of those times, as
the Synods themselves no where owned for proper mem-
bers of their body, under this modern title of deputed
Laymen,, in behalf of the people of their respective
Churches.
There are other circumstances, relating to these prim-
itive Synods, wherein this learned author and other anti-
quaries do not agree; but they are less material, and may
the sooner be dismissed.
And 1st, As to the extent or first division of Ecclesi-
astical provinces, he f concludes that depended wholly
upon the mere conveniences, or accidental circumstances
of the Churches they consisted of; whereas approved an-
tiquaries assign a more regular origin of them. The
judicious Du Pin's opinion is, that % after the Apostles' de-
cease, the Christian Church did of course, as from the
* See Enquiry, p. 143. tEnq. p. l4l.
^ Du Pin speaking of the civil distribution of the Roman Empire,
Simile aliquid |^inquit] in rebus Eeclesiasticis secere Christian!, et sive
cum oidinandus aut deponendus erat episcopus, sive cum aljqua divisio
ciat in Ecclesia, &:c, cum jam non aniplius superessent Apostoli, per
quos hajc antea componebantur, urbis nieiropoleos episcopum adire par
fuit, idq; paulatim per consuetudinem invaluit, ac tota Ecclesiarum
distribulio ad formam imperii facta est, urbesq; metropoles, metrnpoles
quoque fuerunt Ecclesia;, et illaium episcopus super universam provin-
ciam Dotestatem habuit — tum ad ordinandos, &c. tum ad componetv-
da Ecclesiarum dissidia, turn ad convocandas synodos. Du Pin Dis-
sert. Ecclesia prima de Antiq. Eccl.Discipl, } 7,.
270
AN OEIGIKAL DRAUGHT OF
reason of the thing, tvpply themselrcs to the Bishop of the
metropolis, or chief city in that province of the empire,
wherein they first were founded, in cuse any Bishop .were
to be ordained or deposed, or any controversy arose
amongst them; who called together the Bishojys of the
same (civil) province, and jointly managed all those Ec-
clesiastical affairs -which the Apostles themselves had done
in their life-time; by which means, the distribution of
Churches, though not by Canon, yet by general custom,
was quickly mrnleled after the form of the empire itself.
The learned Doctor * Hammond proceeds farther, and
with great evidence of reason shews, that the- Apostles
themselves invested those Bishops of the chief cities with
a right of regulating the common discipline of all the
Churches within the peculiar provinces adjoining to their
•Sees. But whatsoever occasion we assign for it, the
matter of fact, I think, wants no other evidence, besides
the sixth Canon of the first Nicene council, which ex-
pressly calls such a peculiar pre-eminence of many chief
Churches in several provinces of the empire, by the name
■oi Kpxaia'iQr,'\ ov customs of an ancient standing in the
Church; and then cunonically decreed them to continue
so still. These Bishops then of the more eminent cities,
as Du Pin, you see, observes, did likewise call councils,
and preside in them too, long before the first general
council ordered any thing synodically about it; to which
the accurate Valesius agrees, in his notes upon Euseb.
*" See Hammond of Schism, p. 4:2. to. p. 51. in 8vo. Edit. Lond.
1654.
t Ta apxaia Wr/ KpaJ-iJo), ra (v Atyv-lta Kai AtBvr] Kai Tliv'JaTToXit,
wcTTip Tov IV A.Xi^avSf>eta CTricKOirov -avjijiv Tsliav fx^'M ^l^"'""'} tTHiit] km to)
IV Tij Viijiri nncKOTiii) t5t» avvriOis i^iv' opoiois 6i Kai Ka]a rrjv Kv"] lOXii-O-v k£h
ivTais aWati e-apxtais TairpeaGita oui^iadai rais e/cxX ijcriaij. Conc. Nic .
Can. 6.
THE PRIMITIVE CHURCH, &C. 27 1
Eccl. Hist. lib. 5. cap. 23. Where, the historian speak.
ing of Theophilus Bishop of Csesarea's presidingthe ui
council of Palestine, he observes upon it, that * theBisL
op of Csesarea both before and long after the first council
of Nice, had- the dignity of a metropolitan, so that he pre-
sided in all the Churches of Palestine, as Bishop of the
first See; and where it was otherwise, as in Africa it
often was, there the same privilege devolved of course
upon the eldest Bishop of the province, as the same Vale-
sius observes upon f Palma's presiding in the Synod of
Pontus, hecause the eldest Bishop there.
So that our Enquirer's notion of primitive Synods %
assembling themselves together by their oion authority and
appointment, if he mean so much by it,, ihat every order
of Christians in his mixed councils of Laity and Clergy
concerted that matter together, and by a joint authority
determined, that a council should be called, as his ac
count of it would imply; this is very different, you see,
from the sense of other antiquaries, who place that pre-
rogative of calling councils in some peculiar chief Bishop
in each province of the primitive Church, from the very
time of the Apostles' decease, as they also do their right
of presiding there when they met; so that there sisems to
have been no such great concern again at the opening of
a council about finding out some grave and renowned
* Caesariensis ppiscopus ante Conctlium Niecenum, et diu postea, me-
tropolitani honoiem ac dignitatem semper obiinifit, ita ut omnibus Pa
lestinae conciliis prcesirieiet tanquam primje sedisepiscopus. Vales, in
loc.
t Palmam prajsedisse ait ob antiquitaiis prferogaiivam . Simplicis-
sima sessionis fuil ratio, ut aiitiquissimus episcopus caeterisprassideret.
Vales lb
\ See also Du Pin in his 9th } of the fore-cited first Hist. Dissert.
272 AN ORIGINAL DRArCHT OF
Bishop, one or more, to moderate for them, as our learn-
ed author * conceives, since the person, to whom, Oj.
common custom, that belonged, was known to them a\\
before-hand. And if the observation be made of the Bish.
ops presiding in the several councils of the three first
centuries, which either fathers or historians give us any
account of, I presume it would appear, that these learned
antiquaries' remarks upon them were just and true.
What is farther said of provincial Synods, that they
ordinarily met once a year, at least, and oftentimes more
than so; that their Canons were binding to the several
Churches of the province whereof they did consist, and
to none but them, unless otherwise confiitned; and,
lastly, that the general end and use of them was for the
regulation and management of all Ecclesiastical affairs
within their respective jurisdictions, needs no dispute
about it, and therefore I shall close this subject and this
chapter here.
CHAP. IX.
Having seen what sort of enquiry has been made into
the constitution and discipline of the primitive Church, I
leave it to the reader to judge, how impartially the
learned author of it has represented them.
He proceeds, next, to consider the unity of the Church,
in order to clear up the sense of antiquity in that impor-
tant point of schism, which is rightly defined here, a
breach of that unity.
This enquiry might be short; but, as the case is stated
to us, we have three or four sorts of unities to enquire
• Enq p. 144.
THE PRIMITIVE CHURCH, &.C. 273
into, instead of one; for Church unity, says he, is to be
differently understood according to the different accepta-
tions of the icord Church; that is, (as he explains hirr..
self) there is one sort of unity pecidiar to the Catholic
or Universal Church ; '^ another to a Church collective ;\
a third, we may say, to a provincial Church, for he f
(listinguisheth them also ; and lastly, a fourth Jdnd of
vnity belonging to a \\ particular Diocesan or Parochial
Church, which terms, you may remember, are all along
equivalent in this Enquiry^
These are offered to us for primitive notions of Church
unity, though not a single instance given of any of the
ancients who so diversified it; nor do I think all the re
cords of the primitive times could afford him one. Unity
or sckicm, upon whatsoever occasions the ancients speak
of them, are represented in uniform terms, and every
where alike; a Parochial, a Diocesan, a provincial, a
total or a partial schismatic, is very foreign language
from any v;e meet" with in the fathers of the primitive
Church; and consequently such sorts o^nnify are so tec.
However, I will consider this ingenious author's singu-
lar speculations; not doubting but they will all centre in
the one, true, and individual unity at last.
He begins with the unity of the Church Universal;
which, negatively considered, says he, did not consist in
an uniformity of rites or customs.
This proposition is so far true, that the Catholic Church
did not enjoin particular rites and customs to all particular
Churches; nor, on the other hand, did particular Church-
es impose their own rites and customs upon one another;
and, therefore, 1 see no reason why the unity of the
*Enq. p. 154. tib. p. 160.
$Pag€ 160, llPage 162.
24
274 AN ORIGINAL DRAUGHT OF
Catholic Church, and that of particular Churches, should
be distinguished upon this negative account. In the mean
time, each particular Church might lawfully impose in-
different rites and customs upon her own members; as
this learned author * elsewhere owns; and if they could
lawfully impose them, then they might lawfully censure
such as would not comply with them; for contumacy, or
opposition to the lawful orders of their own Church, was
a just cauie of censure in St. Cyprian's opinion, and the
Enquiry f quotes him for it. Now to such as were just-
ly censured by their own Church, the laws of the Catholic
Church, we know, denied communion in any part of her.
So that a contentious member of any particular Church
miwht find himself wholly cast out from the Catholic
Church, though it were for mere non-conformity to in-
different rites and customs in his own; and therefore this
indefinite negative, I think, does not hold good, that the
unity of the Catholic Church did in no wise consist in an
-uniformity of rites and customs, since it was liable to be
lost for want of it. But,
2d, Neither did it consist, says he, in an nnanimity of
consent to non-essential points of Christianity.
To wave the undefined term of non-essentials, I may
justly say of this, what I said of the former; though the
Catholic Church enjoined them not, yet where any of them
were decided one way or the other, and enjoined to be
received either by authority of a particular or provincial
Church; if any member of such Church or Churches
should break communion, and be censured on account of
them, the Catholic Church would no more receive such a
censured person, than she would the former, I will put
•See Enq. Part 2. p. 1G3.
tEnq. p. 121.
THE PRIMITIVE CHURCH, &.C. 275
the case in that very instance which the Enquirer * gives
us of non-essential points. St. Cyprian, and the African
Bishops of his province, decreed that heretical baptism
should not be valid amongst them; this decree was binding
to the whole province, as the Enquirer owns, where hef
speaks of the obligation of provincial Canons in general;
and if binding, then such as would act contrary to it,
were justly liable to censure; and would the CathoHc
Church, do we think, receive into communion any such
member, which either St. Cyprian, or any Bishop in his
province, should have censured for. not observing that
decree of theirs, though the point itself is here acknow-
ledged to be non-essential? By the laws of the Catholic
Church, we know they could not. So that the general
negative seems not to hold in this particular neither.
But let us see the learned Enquirer's special authority,
in this case of non-essentials. Justin Martyr, ij: says he,
would receive the Jewish converts, who adhered to the Mo-
saical rites, into Church-fellowship and communion with
him, if they did it only through weakness, and did not per-
suade others to it; therefore every one was left to believe in
those lesser non-essential matters, says he, as God should
inform them. Now, if every one were so left to God and
themselves, then why not the Gentile converts as well as
the Jews in this particular instance? And yet St. Paul |]
tells them, if they should he circumcised, Christ would
profit them nothing. Nor did Justin himself allow them
that liberty. The observation of the Mosaical rites there-
fore was, either not thought a non-essential point, and
then it is unduly quoted for an instance of it here, or else
the Church did not allow that every one should believe in
*Enq. p. 156. hEnq.p. 146. jE.^q. p. 155.
II Gal. V. 3.
2T8 AN ORIGINAL DRAUGHT OF
those matters as they thought fit, or, if it pleases better
as God should inform them. So that this instance so little,
proves the proposition it was brought for, that it rather
proves the contrary; besides, most men are sensible, I
believe, that Justin Martyr in that * early age, and f
peculiar country he lived in, was not swayed by his own
private judgment in that extraordinary case, but had a
fair plea of the opinion and practice of the highest au-
thority in the Church for what he did, which I take to be
the only true warrant indeed for concluding any difficult
point to be non-essential; for if every one might do it for
himself, it is scarce conceivable how the Church of God
should secure the fundamentals themselves, which are
committed to their trust.
How little then the two negative definitions of Catholic
unity distinguish it from any particular kind besides, ap-
pears by what has been said. The inference drawn from
the former is this, X Whosoever imposed on particular
Churches the observance of their peculiar rites and customSy
were esteemed not as preservers and maintainers, but as
violators, and breakers of the Church's unity and concord;
for so Victor of Rome was, says he, for exacting of the
Eastern Churches to keep Easter as they did in the West.
This inference seems carefully' calculated for the au-
thor's own singular notion of a primitive Particular
Church; and not so much to inform us, (what his example
shews) that a Church in the West could not impose cus-
toms on a Church in the East, which none would dispute
with him as that no Bishop of any Church whatsoever,
from East to West, could impose their rites and customs
* K-no^oXm Uadvlm. Ep . ad Diognet. prope finem.
t Aio ifXasiaj vs as rroXEwj T17J 2upta5, Tfjs naXai5-i»7!s. Apol. sec unda
adinit. t §«« Enq. p. 156.
THE PRIMITIVE CHUBCH, &.C. 277
on more congregations than one, because every congre-
gation, in his opinion, was a particular Church, and al-
ways should be so. But since this ingenious innuendo
does, 1st, suppose, that he has clearly proved the primi.
tive Dioceses to have been no more than mere Congre-
gational Churches, which I take to be sufficiently spoken
to before; or, 2d, that they could not have been truly
Catholic or Apostolical Churches, if they had consisted
of more, which he has not so much as attempted to prove,
though it might well have been expected from him, I shall
leave the reader and him to make the best use they can
of the arguments he has offered for it within the three
first centuries, and to censure, as they think fit, all the
celebrated Bishops of the ages immediately following;
which I make no doubt they freely own to have presided
over Churches of more congregations than one, and con-
sequently to have enjoined the same rites and customs to
be observed in all.
The inference from the latter negative definition is
more extraordinary still; * Whosoever, says he, should
impose the belief of non-essential j.oints upon particular
persons, were in like manner esteemed as violators of the
Churches unity and concord. For thus, says he, Stephen,
Bishop of Rome, was condemned by other Bishops, for
anathematizing Cyprian, Bishop of Carthage, because he
held the baptism of heretics to be null and void.
In this inference you may observe, that the words
whosoever and particular persons are indefinitely named,
and in general terms, at first; but in the instance given
for the proof of it, they are explained by the Bishop of
one Church imposing his non-essentials on the Bishop of
another. Now, if the instance explains the full meaning
* Enquiry, p . 56-
24*
278 A>; OKIGINAL DRAUGHT OF
of the author, as it ought to do, then the inference is
just, and may pass without exception, and the imposer
deserves all the hard words of cruelty tyranny, and the
like, which this zealous Enquirer fixes upon him; and the
I'eason is plain, because the one Bishop had no manner
of jurisdiction over the other; and besides, the Bishop of
a Church is not looked upon in a private capacity as oth-
er particular j^ersons are, especially when a foreign Bish-
op attempts to impose a point of doctrine upon him,
which is otherwise determined in his own Church. St.
Cyprian's maxim is peculiarly applicable in such a case,
the Church is in the Bishop, and the Bishop in the Church;
at least, it was notoriously so, in the present case between
Stephen and St. Cyprian; for Stephen's controversy -was
not with * the person of St. Ci/prian only, as it is here
made to be, hut with his whole Diocese, nap his province
indeed, insomuch as he proceeded to censure all alike, for
not receising that non-essential point in dispute betweeti
them, as he and his Bishops had decreed if at Rome. This
was tyranny with a witness, and if the Enquirer had
meant no otherwise than this, as his example and quota-
tions prove no more, it had been fair to specify his u-hoso-
cver, and his particular persons with some note of re-
striction upon them. But they arc left at large, you see,
that the inference might remain an universal proposition
still, though tlic proof of it was in a particular and sin-
gular case only; to the end that his freedom in non-essen-
tials might be liable to no sort of check or control, either
from abroad or at home; insomuch that if a Synod of
* Stcphanus inn taiituni seiiteiuiam suain adveisus Cyprianuni et
synodum Africanum eliain iteratain pfotulit, sed et ipsum ct episcopos
conlraria seiitieiues, absiinendos esse puiavit, ut turn Cyprianus turn
Augusiinus disciiis verbis testamur. Aiinal. Cypr. ad A. D. Q-^6. li ?.
THE PRiMITIVE pHURCH, &C. 279
Bishops in any province of the Christian Church, should
pass any Canon relating to a non-essential point, though
for the better security of some fundamental doctrine in
their impartial judgment and opinion of it, as both the
African and European Bishops plainly did in that case
we have been speaking of, and should require the sub-
jects in their respective jurisdictions to consent to it, as
those Bishops on one side and the other certainly did,
they must be censured as schismatical violators of the
concord of the Church, according to the inference drawn
by this learned author from his negative definition of
unity in the Crurch Universal. Notwithstanding we are
fully assured, that the Universal Church itself did peace,
ably allow all those celebrated Churches to use that lilj-
erty within themselves, and none but the furious Bishop
of Rome himself, whom all Christian Churches besides
exclaimed against for it, did ever think the sacred unity
of the Church was violated by it. But to proceed to his
positive definition, which is this:
The unity of the Church universal, says he, ■positively
consisted, in an harmonious assent to the essential articles
of religion, or .in an unanimous agreement in the funda.
mentals of faith and doctrine. This is true; but wheth-
er the whole truth, is not so clear..
The unity of the Catholic Church was two ways lia-
ble to be broken; by heresy, and by schism; so the En-
quirer * tells us from St. Cyprian, under this very head
that the Devil found out heresies and schisms to divide
the unity. Now in opposition to heresies, ^Ac unity did
consist, no doubt of it, in an unanimous agreement in fun-
damentals of faith and doctrine. And this Irenaeus par-
* Enq. p. 160. Diabolus haweses invenit et schismata, quibus
fcintleret unitatem, Cypr. de Unit. Eccl. ^ 2.
280 AN ORIGINAL DRAUGHT OF
ticularly meant in the quotation here produced from him,
as the subject of his whole book indeed impUes, which
was directly written against heresies. But^does our learn-
ed Author's definition tells us wherein the unity of the
universal Church consisted, in opposition to schism also?
which was the main motive of his enquiry into it, as he
says himself, § 1. of this chapter. If the unity of the
Episcopacy be admitted by him for one of his fundament-
als, I need raise no farther controversy about it at pre-
sent; but if he exclude that, as his manner of explaining
it, and his different use of it afterwards, give us just rea-
son to think he does, I must take leave to say, his posi-
tive definition is imperfect, and appeal to the primitive fa-
thers themselves, if the unity of the Ejnscopacy was not
absolutely essential to the unity of the CathoHc Church.
St. Cyprian, in the same breath, I may say, wherein
he exemplifies the unity of the Church in the words of
St. Paul, * one body and one spirit, one hope of your call,
ing, one Lord, one Faith, one Baptism, one God; He adds,
as parallel to the rest; let no man deceive the brethren
with a lie, let no man corrupt the truth of our faith with
any treacherous prevarication, the Episcopacy is one;
making it a treacherous corruption of the truth of the
faith, you see, to deny that. And that it was the Episco-
pacy of the universal Church, and not of any particular
one, which he so affirmed to be but one, is evident beyond
exception, by what he immediately says of it, that each
Bishop held no more than a part of it, though they were
interested for the whole.
* Unum corpus, el uniis spiritup, una spes vocationis vestra, unus
D,ominus, una fides, unum baptisma, unus Deus. Nemo fra-
ternitatem niendacio fallat, nemo fidei ve'ritatem perpida prsEvarica-
tione corrumpat; episcopatus est unus. Cujus a singulis in soiidum
paretenetur. Typr. de Unit. Eccl. J 4. ^. 103. Edit. Oxon.
iHE PRIMITIVE CHURCH, &C. 281
But notwithstanding this evidence, which runs through-
out St. Cyprian's works, and the same principle receiv-
ed by the whole primitive Church, our learned author
seems so little to allow this unity of the Episcopacy for
a common bond of unity to the Church Universal, that
he mentions nothing of it, you see, either in his nega-
tive, or positive definitions of it. But, on the contrary,
to make it patronise his own * singular opinion, that
primitive schism respected only a particular Church, he
produces St. Cyprian's notion, under that head, as a cur-
rent Tpiooi of his particular or parochial unity, in contra-
diction to that of the Church-Universal; though, to make
it bend to that design, he was obliged to translate the Ho-
ly Father's words, as he had done oncef before, contrary
to his plain meaning in them, and the genuine significa-
tion of them. I will repeat the X quotation, and let the
reader judge, The words as he translates them, Enq.
pag. 166. are these: God is one; Christ is one, the Church
is one, the rock on which the Church is built is one. A ve-
ry unlikely preface, you will say, to introduce the unity
of a single parish Church by! But observe what follows;
wherefore, says the Enquirers translation, to erect a new
altar, and constitute a new Bishop, besides the one altar
and one Bishop, is impracticable. And had St. Cypriaa
said this, one might have thought, indeed, by his speak-
ing of one Bishop, and a new Bishop, and no more thaik
so, this clause of the period ^might have had some refer-
ence to the unity or schism of a particular Church, and
for that reason, no doubt, the Enquirer translated it so.
*Enq. p. 168, t Enq. c. 2. p. 21.
f Deus unus, et Christus unus, et una Ecclesia, et |Cathedra una
super Petrum Domini voce fundata: aliud altare constltui, aut sacer-
(lotiuni novum fieii, piaeter unum altare, et unum fac ■
282 AN ORIGINAL DKAUGHT OF
But St. Cyprian's words, we see, are Unum Sacerdotiwui
et Novum Sacerdotium, one Priesthood, and a new Priest-
hood; which are complex terms, and denote not a single
Bishop, but the entire order of them in the Church, or,
in his own language, as we observed but now, the one
Episcopacy, whereof each Bishop held a part. And this
is that principle of unity in the Catholic Church, which
the holy Martyr, in this quotation, declares to be so ab-
solutely one, that he introduces it with all those solemn
instances of indivisible unity which we find here in the
same period with it. A plain proof, that no breach of it
could be made in any single Church whatsoever; but
the whole Episcopacy was broken, and consequently the
schism must, ipso facto, extend to the Church Universal.
In few words, the difference between the primitive
Church and the Enquirer, in this matter, lies here. The
Enquirer takes notice only, how that particular Church
alone, wherein the schism began, had a new Bishop im-
posed upon them; and therefore seems to see no far-
ther injury or innovation yet made in the Church of
Christ besides. Whereas the primitive Church was
sensible, that there was not only a new Bishop schismat-
ically made in that particular Church, but a new Priest-
hood, or a new Episcopacy, springing up by means of it,
which stood in open competition with that one Priesthood,
pr one Episcopacy, derived down to them all from Christ
and his Apostles, and might, from generation, to genera-
tion, propagate another pretended Church, distinct from,
and independant of, the only true one; usurping an equal
right and title to Scriptures, Creeds and Sacraments, as
well as a new Priesthood, with the Apostolical succession
itself, and the authority as good in the one as the other,
unless they all jointly disavowed the usurpation, and
THE PKI3IITIVE CHURCH, &C. 283
every Bishop of the Church, as soon as they had
any cognizance of it, utterly renounced all correspond-
ence and communion with the authors or abetters of it;
for it equally injured them all. So immediately did eve-
ry particular schism, without any other intervening act
in the case, influence the Universal Church, and violate
the sacred unity of it.
From whence these two things appear.
1st. That it was no slight error in the learned Enquirer,
to render St. Cyprian''s JSovum Saccrdotiim, by that undue
translation of a new Bishop, instead of a new Priesthood,
since it was the main hinge on which the controversy
turned; and had it been rightly rendered, would have
discovered wherein the primitive Church and he differed
about those important points o{^ unity and schism. And,
2d. That the two only ways, whereby the Enquirer *
afterwards says, the schis?n of a particular Church might
influence other Churches, namely, by admitting excommu-
nicated schismatics, their Legates, Messengers, or follow-
ers; or else, by receiving letters from them, and approv-
ing their pretensions; are of a very different considera.
tion from the point in question here. For the question
is not, how other Churches might actually become schis-
matics, as well as the principals themselves; but how all
Christian Churches, in the judgment of the primitive Fa-
thers, were ipso facto injured, and their Catholic
unity immediately broken, by a schism breaking out in
any particular Cliurch, though no other Church besides
either favored or approved of them. Which was not, you
see, by becoming schismatics themselves, as the Enqui-
rers argument implies, but by the Schismatics introducing
El.q. p. 177,
234 AN ORIGINAL DRAUGHT OF
a new Priesthood or Episcopacy into the Church of
Christ, wherein they were wholly passive, but univer-
sally concerned.
It is true, St. Cyprian very well knew, from the na-
ture of the thing itself, that every schism must be form-
ed by some members of a particular Church breaking ofi
from their own Bishop, and therefore inveighs against
that violation of their Spiritual allegiance, and aggra-
vates the guilt of such a breach, as the necessary cause
from whence schism must arise, and so much the Enqui-
rer's several * quotations from him shew; but he produced
them as plain evidence that schism respected only those
particular Churches, and no more; whereas, when the
same St. Cyprian comes to close those discourses, and
to tell the schismatics how their guilt came to be so great:
he gives them this reason for it, which the Enquirer has
transcribed f amongst tbe rest too, because, says he, the
Catholic Church, ichich is one, is not rent nor divided,
but Icnit and coupled together by the cement of her Bishops
united to one, another. As if he had plainly said, that
no schism can be made, but the Catholic Church and
all the Bishops of it must be injured at once; and this
plain consequence of revolting from a single Bishop, was
a sufficient motive for the Holy Martyr St. lagnatius also,
to lay such frequent and pathetical injunctions upon all
Christians to obey their respective Pastors, and live in
*" Neque aliunde nata sunt schismata, &c. Hi sunt onus atq ; co-
natus schismaticornm, kc. Inde schismata ei hfereses obcrtfe sunt,
&c . See Enq. p. 166, 167.
i Enq. ib. p. 167. ad finem. Quando Ecclesia, Quas Caihol-
ica una est, scissanon sit neque divisa, sed sit utique conne.'^a, et cc-
hsrentium sibi invicem saceriotum ghitino copulaia. Cvpr. Ep. 69.
Edit. Oxon. 66. (I 7.
THE PRIMITIVE CUURCH, &C. 285
the unity with them, which the Enquirer * makes a great
argument again for his primitive parochial schism,
whereas if the sin of Schism was the consequence of their
disobedience, which is agreed as well on one side as the
other; the reason was equal at least, take it in which
sense we please, for the zealous martyr to warn them so
affectionately against it; or if any difference, the argu-
ment would rather look the other way; that their crime
extended farther than our learned author allows it to do,
because the Holy Father's injunctions were so frequent
and pathetkcd, as he observes them to be. And this can-
not be doubted indeed, if we remember St. Ignatius' no-
tion of the one altar, which he unquestionably meant, as
all the ancients did, with reference to the Universal
Church, as I have shewn before.
After all, the Enquirer f undertakes to make his The-
sis clear, beyond exception, by the noted instances of
Felicissimus' schism in the Church o^ Carthage and that
of Novatian at Rome; and to that purpose shews at large,
that they were called schismatics, and proceeded against
as such, whilst they neither caused nor attempted any
separation from any other Churches, but those respect,
ively of Carthage and Rome; and they very well might
be so, and yet nothing less injurious to the Universal
Church, as you have seen already. But let us hear
what St. Cyprian says of these very schisms, which are
offered as a pattern for all. Of Felicissimus and his ac-
complices, says that Holy Martyr to Cornelius of Rome,
:j: what manner of •persons do you think they must be, who
are enemies of the Bishops, and rebels against the Catholic
*Enq. p. 169. tEnq. p. 172.
:j: Quales pmas esse eos, qui sacerdotum hostes, et contia Ecclewam
Catholicam rebelles? Cypr. Ep.59. {5. Edit. Oxon.
25
286 AN ORIGINAL DRVrGIIT OF
Church? Did their schism respect himself and his Church
only, and yet that good man fix so hard a charge upon
them, beyond what they deserved? jMoj it was on ac-
count of his settled judgment in the case, and that of the
whole Christian Church with him, according to theCatho-
hc principle we are now speaking of. And of Novatian,
more plainly still; * he separated himself, says he, from
the bond of the Church and from the College of Bishops,
and would neither keep the unify of the Episcopacy nor
the peace of it. How this suits with primitive schism,
again, respecting a particular Church only, I confess I
can not see.
This, and such like evidence from antiquity pressed so
hard upon the Enquirer's singular notion, that he found
liimself obliged to fly to these cautious distinctions; j that
schism, in its larger sense was a breach of the Church
Universal, but in its xi.ual and restrained sense, of a
Church p>articular. And again, :j: thai schism, jrincipal.
ly and originally, respected a p)articiilar Church or parish;
though it might consequentially influence ethers too. And
again, § that it actually Iroke the unity of one Church,
and virtually of all-
in the first of which distinctions, he owns, you see,
that schism, in some sense, was a breach of the Church
Universal; and in what Zar^e sense that should be, if it
respected no more than a particular Church only, as he ||
affirms of it, is too much for mc to conceive. Or'gincd-
ly, indeed, it respected a particular Church, so far, that
* Qui se ab ecclesiae vinculo .a:q ; a saceidoluin coilrgio scparnt
qui Eoiscopatus nee uniiatem voluit tcncre, nee paccm. (Vpr. Ep.
55. p. 112- Edit. Oxon.
t Enq p. 180. |Pag. 162.
J Pag. 173.' 11 Enq. p. 168.
THE PRIMITIVE CHURCH, &.C. 287
in one or other of them, it must originally break out; but
that it respected other Churches consequentially only, is
but the same mistake again, which I answered before,
that none were affected with it, in his opinion, hut such as
became schismatics thcmsehe". And lastly, how this
Cathoh'c unity n-cs brokcv, and not actually broken, is too
nice for me again. But such uneven ground we may
expect to meet with, when we leave the plain way.
I have wondered, I confess, from whence the singular
way of reasoning in this Enquiry should come; but the
secret of it, if I mistake not, and I ask pardon if I do,
seems to lie here; some charitable expedient was to be
found out to support some sort of schismatics with this
comfortable hope, that though they broke the unity of
ihe par.icuhr Chiifcli whereof they were members, yet
they might continue in the unity of the Chwrh Universal
still; especially, if the points in controversy between
them were matters only of rites or non essentials; and if
the unity of the Episcopacy had been admitted for an es-
sential bond of Catholic unity, as it really was in the
judgment of the primitive Church, that comfortable expe-
dicrJ, and this whole scheme of diversity of unities, had
been lost together; as appears, I think, by the particular
account I have here given of them.
I have taken but little notice indeed of his difference
between the unity of a Church collective, and that of the
Church Universal; because he had prevented me in his
own account of that. For ihe unity of a Church Collec-
tive, * says he, may have consisted in a brotherly corres-
pondence with, and affection towards each other; which
they demonstrated by all outward expressions of love and
tEnq. p. 160. IGl.
288 AN ORIGINAL DRAUGHT OF
concord; as by receiving into communion the members of
each others, mutually advising and assisting one another
by letter or otherwise, and other marks of love and concord.
And, on the other hand, the relation, says he, between
each particular Church, and the Universal Church in gen-
eral, was this, that as one member of the natural body has
a regard to all the other members thereof, so a particular
Church had to every member of the Church Universal; the
Bishops employed a general kind of inspection over all
other Churches besides their own, observing their condi-
tion, and giving them an account of their own: and sent to
one another for advice and decision in difficult points. In
these, and in many other such like cases, there was a cor-
respondence between the particular Churches of the Uni-
i)er$at Now, where the distinct unity of a collective
Church, from that of the Universal, lies in this account of
them; I must leave the reader to enquire, for 1 confess I
can discover none.
And thus having considered the several kinds of uni-
ties proposed, I may conclude, I think, what I first ex-
pected of them, that in respect of schism at least, for the
sake of which this singular diversity was contrived, they
all centre in that one individual unity, which all antiqui-
ty attributed to the Catholic Church of Christ.
One point under this head, is still behind, and so neces.
sary to be settled, that the subject of the whole Chapter
is of little use without it. Schism, as our learned author
has * defined it, was a causeless separationfrom their law-
fid pastor. This gave him occasion to enquire, what
causes could justify such a separation, and what not; an
enquiry, proper on all sides, whether the schism were
particular only, or an uniiicrsal one; since schism was a
certain and immediate effect of it. But, to be clear in
* Enq. p. 1G3.
THE PRIMITIVE CIIUKCII, &C. 289
this enquiry with him, the principal term in the question
must first be rightly understood.
Separation, if it be meant according to the point in
question here, must imply, not a bare abstaining from
communion with the lawful Pastor, but setting up anoth.
er also in his stead, for otherwise a formal schism was
not yet made; which distinction I briefly hint to the read-
er, because, though the question i self does so necessari-
ly suppose this selling up of altar against altar, as well
s.sforL'cari:ig to coiiununicatt; yet in the proofs and pre-
cedents offered for it, and in the inference drawn from
them * at the last, he will find they are promiscuously
used without this due distinction; whereas it is evident
by the whole economy and principles .of the primitive
Church, that causes might be given for not joining in
communion with a Pastor, through some fundamental
corruption, for example, in the very service of his Church;
and yet the same persons, who leave him for it, may not
be authorised to deprive that Pastor, or to substitute ano-
ther in his place. The necessary requisites for deposing
or ronstitiding Bishops in the primitive times, as we have
seen at large f before, is sufficient proof of this; and the
learned Enquirer, in the close o£ this very head, :}: de-
clares, that it u-as acotiched hy all, that Synods did depose
all those Bishops that were gttillij of criminal or scanda-
lous enormities. As he owned § before also, that the
Bishops of the Province were to be called in, at least,
and their consent obtained, before any Bishop of the
primitive Church, could be legally instituted, as he calls
it, or settled in their place. From these considerations
of confessed matter of fact, it must follow, that the peo-
*Enr), p. 166. 5 7. t Cap. 3. et 6. supia.
X Knq. p. 165. 5 Eiiq. p. 47, id.
25*
290 A\ ORIGIXAL DRAUGHT OF
pie's part in any separation, be the occasion never so jus-
tifiable, could amount to no more, tlian a bare abstaining
from communion, till a regular mithoriti/ should depose
their criminal Pastor, and provide another for them.
And iif we bear these premises in mind, whilst we ex-
amine all this learned author offers upon this subject, we
shall find it comes to just the same thing: whatever more
might be intended by it. His whole account of it is as
follows.
The justifiable causes,* says he, for such a scparatioUy
I think, Kcrc two, oral the mist, three; firsinposiacyf ro7n
t'le Faith; secondly, Heresy; and thirdl}-, a scaridalous
and u-iched life.
His instance for-Apostacy, is that of the Spanish Bish-
ops, Basilldes and Martialis; whose relapsing to idola-
try in time of persecution was notorious; and that the
people should separate from them, and join in commun-
ion with others, was approved by St. Cyprian and his
synod, in that f Epistle the Enquirer refers to for it. But
how stood the case, when the African council thus advis-
ed them? and how far did the people's part in that separa-
tion gol Did the people, or any of the inferior Clergy of
their Churches with them, turn their Apostate Bishops
outoftheir places, and, by their own act and deed, sub-
stitute others in tlieir room? Nothing like it, if you will
believe the synod itself in that case. For, as they rep-
resent the matter, in the same Epistle, those idolatrous
Bishops were synodicalh/ deprived, aiid others, in the
same manner, placed in their Sees, before the people ever
applied to St. Cyprian and his council about communicat-
infT or not communicating with them; only by the un-
*Enq. p. 1G3. 164. • .
1 Cypr. Ej). C3. or 67. Edit. Oxon.
THE PRIMITIVE CnURCII, &C. 291
just interposition of the Bishop of Rome, in favor of those
idolaters after they were deprived, they claimed their
former right slill; and in that case, the African council
advised and warranted the people to separate from their
first idolatrous Bishops, and join communion with those,
who were so regularly provided for them; as I have
shewn more at large in the sixth chapter foregoing, and
now a reparation , in any case whatsoever, thus manag-
ed, isjustifiable without dispute. And this is all the En-
quiry proves in the first justifiable cause for it, namely,
that of notorious idolatry. For what the instance or ex-
ample proves, is presumed to be the substance of the ar-
gument, which the author grounds upon it. But,
2d, What sort of separation he approved of, in case
of an heretical Pastor, is not so easily to be known, from
his short quotations under that head; for all he * says of
it is, that Irena3us advises usf tofiyfrom all heretics; and
that Origen allows the people to separate from their
Bishop, :j: if they could accuse him of false and heretical
doctrine; which no doubt of it, all good Christians ought
to do. But this is speaking at large. If we would know
the practice of the primitive Church in this matter, the
case of Paulus Samosatenus is as clear a precedent as
antiquity can afford; and as evidently shews, that the
separation both of Laity and inferior Clergy from an
heretical Bishop, was managed in thesanie manner then,
as we have seen it was in the case of the idolatrous Bish-
ops before. The proceedings against Paul are at large
recorded by Eusebius, and in the synodical letter of the
* Enq. lb. _
f Enq. ib. Oportet longe fugere ab eis. Iren. 1, 1. c. 13.
J Si habueris accusalionem doctrinne pessimae, et alienorum ab eccle-
sia dograatuin, Oiig. Horn. 7. in Ezek.
292 AN OHIGIXAL DBAUGUT OF
couQcil called against him, which that historian has in
great part preserved for us; where we read of no new
altar or second Bishop set up by Presbyters, Deacons, or
people, notwithstanding they were conscious enough of
his blasphemous notions, till such time as the great coun-
cil solemnly deposed him, and promoted Domnus to his
See. . Nay, we find his orthodox people still present at
the public service of the Church with him, his heretical
blasphemies not being yet inserted there, though * tJxey
suffered rej^roaches from him all ihz lohUe, for behaving
themselves more decently and gravely than his tor etched
flatterers did, as the holy fathers of the council relate
the case themselves. The separation in this case there-
fore was managed thus: The watchful Bishops- of the
several Churches of God about him took the alarm of his
heresy, and provided a more faithful Pastor in a regular
and authentic manner foT his people, who waited for that
warrantable course of being duly separated from him;
trusting to the providence of God, without going out of
his way, which every Christian safely may depend upon,
from the faithful promises of our blessed Lord, that he
will be with his Church for ever. But,
3d, As to the matter of a scandalous and wicked life
the learned .Enquirer himself, and the venerable authors
he cites, are divided about the modes of separation in
such a case. An African Synod, | he tells us, affirms,
that the people of their oion jwwer and authority, loilhout
the concurrent assent of other Churches, might leave and
desert a scandalous Bisjop; and Irenams, says he, agrees
* Toif olv u>i IV oiKii) Oiu cifivo-rpi-zijOi Kai H)7a«r7uij OKuovcir t-iliawv
Kul evvSpi^^wv. Euseb. H. E. lib; 7, c. 30.
t Enq.p. 1G4, 1G5.
THE PRIMITIVE CHURCH, &C. 293
with them in it, though Origen seems to he of another mind.
Now, by leaving and deserting their Bishop, of their
own authority, and without the assent of other Churches, it
is plain he means no less than a full power in them to
discharge him of his pastoral care over them, and to pro-
vide another Bishop or Pastor for themselves; for he sets
it in direct opposition to Origen's opinion, which in his *
own construction cf it, was to wait for a synodical author-
ity to deimse their Bishop in any such case.
His meaning being plain then, we shall soon see, or
rather have sesn already indeed, that the African Synod
he refers to, allows no such popular liberty, of placing
and displacing Pastors for themselves, in case of a scan-
dalous or imiiwral life; for it is the very same synod, and
the same Epistle of theirs he here appeals to, Vt^hich he
cited just before in the case of the idolatrous Spanish
Bishops; who being not apostates only, but vicious and
immoral men toOj the Synod considered them in both re-
spects, in their answer to the Clergy and people cf tueir
Churches who v/rote for their advice about them; and as
this gave occasion to the Synod severally to declare, in
many passages of that Epistle, how unworthy either
vicious or idolatrous Bishops were to minister at the altar
of God; so it did to this Enquirer also to make a double
use and application of it; whereas in respect to the peo-
pie's separation from one, and joining in communion with
another, which is the case before us here, the Synod's
judgment was the same, as well in regard to the immoral-
ity, as to the idolatry of their Bishops. In both cases
it had immediate reference to the condition the people
were in, and the difficulties they were driven to, of hav-
ing rival Bishops, on one side synodically deprived, and
*Enq.ib. p. ]65.
294 AN ORIGINAL DRAUGHT OP
on the other synodically set up, and the Synod's determi-
nation for thera was this: That since they had Bishops
so regularly provided for them, and the other so justly
deprived, they should separate from the one who were
guilty of such open idolatry and immoral lives, and join
communion with the other, who could be charged with
neither, notwithstanding the Bishop of Rome, and some
other nearer home, discouraged them from doing so; and
this was the very separation that Synod had occasion to
speak to, upon the Clergy and the people's application
to them; and the only kind o^ popular election they main-
tained, which has so mightily been insisted upon, in a
very different sense, ' before. Let the impartial reader
have recourse to the synodical f Epistle itself, and judge
if he ci;n find this dispensation granted there to any
Christian Churches whatsoever, to desert their criminal
Bishops of their own authorily, and without assent of
other Churches, in such a sense as is affirmed here. To
pTocecu tlicn to the other autfiority for it.
Irenseus, :j: saj-s he, was of the same mind with this
African council; and I doubt not, but he was; but not
in the sense intended here. The || passage quoted for it
from that father, neither implies so much, nor is directly
applicable to the point in hand, if the learned commenta-
tor upon it, understood it right. The question before us
is, what the people are to do in case of scandal and im-
morality in their Bishops, his faith and principles in the
mean time being sound and orthodox; but Irenoeus, in the
place quoted here, was speaking of the IT most vicious
^Eiiq.Chap. 6. tCypr. Ep. 67. Edit, Oxon. |Enq.p.l64.
[] Qui vero prebbyteii serviunt siiis voluptatibus, ire. — ab omnibui
talibus dbsistere oportet. lien. 1. 4. c. 44. } 1.
H Qui veio cietiti quii'.em sum a multl.«! presbyteri, &:c . Annot.
THE PRIMITIVE CHURCH, &C. 295
heretics of those times, such as Nicolas the Deacon, Cc.
rinthus, Ebion, and the like, as the judicious annotator
verily believes. This alters the case, and many circum.
stances would persuade any reader that Irenceus meant
so. 1st, Because he does not name the Presbyters he
was speaking of there, as genidnc Preslyters of the
Church, but * such as were thought by many to be so •
which character of them the Enquirer was pleased to
leave out, though in the midst of the first comma he cites.
2d, Because Irenteus introduces what he says of them,
with plain terms of distinction from the Presbyters he
was speaking of before, who were f such as had succes.
sion from the Apostles, and with that succession the cer-
tain gift of truth, according to the good pleasure of the
father, as the context shews. And 3d, Because in the
quotation itself, where he advises all Christians to abstain
from them, he exhorts them, by way of distinction again
I to keep close to those, who, as he told them before, pre-
served the doctrine of the Apostles. Pretty plain signs,
one would think, that he was speaking of heretics, as
well as vicious men, though the same persons still .
And yet, after all, be it of one or the other, or both; he
says no more, you see, to our present case, than that me
should abstain from thctn; which determines nothing,
how the Church of God in general should be regularly
Nicolaum, Cerinthum, Eblonem, et id genus Haresiarchas hie atro
carbone notari existimo. Ad Iren. ubi supra.
* Qui vero crediti quidem sunt a raultis presbyteri.
+ Eis qui in Ecclesia sunt presbyteris obaudire oportet, his qui suc-
cessionem habent ab apostolis, et cum episcopatus successione charisma
veritatis cerium secundum placitum pitris acceperunt. L. 4. c. 43.
Qui vero crediti sunt a multis, £:c. lb. c. 44. { 1.
;j: Ab omnibus igittir talibas absistere oportet, adhaerere vero his qui
Apostolorura, sicut prEediximus, doctiinara custodiunt. lb. cap. 44.
296 AN ORIGINAL DRAUGHT OP
freed from such wretched Presbyters, or any particular
people provided with a more worthy Pastor for them-
selves; but leaves his reader there to the warrantable
rules and method of the Church, having taught him just
before what sort of Apostolical successors all Christians
were obliged to cleave to; and farther warned him to *
suspect all others who go off from that succession, and
hold their meetings in any place whatsoever, as heretics or
schismatics, or proud, or pleasers of themselves, or else as
hypocrites who do it for the sake of interest or vain-glory.
Which gives as little licence, I think, to the people of any
Diocese, particular Church, or Parish, name it as you
please, to provide themselves a Pastor of their own au.
thority and without the assent of other Churches, in the
sense it is pretended here, as the African council itself
did before; and so. far Irenajus and that council do agree;
neither of them wavTantingthiit popular right and author,
ity of heoping up teachers to themselves, to use the Apos-
tle's phrase, however unfortunate they may be, to have
an immoral Pastor at any time among them.
And that Origen comes nearer to the sense of both of
them, than our learned author thought he did, though
he endeavored to reconcile them too, I believe the reader
will perceive by the very quotation he gives us from him
here, which I shall transcribe in his own translation,
together with the text itself; not only as the true sense
of the African council and Irenceus, but of the whole
primitive Church with them; in this point of scandal and
immorality in any minister of the Church of God.
*Reliquos vero qui absistunt a principal! successione, etquocunq;
Iccn colliguntur, suspectos habere, vel quasi haeieticos et malae renten-
tjifi, vel quasi scindentes, et elatos, et sibi placentas; aut ruisus ut hy-
pocritas, qufestus gratia et vanae gloria; hoc operantes. Iren. ubi supra,
sap. 43.
THE PKIMITIVE CHITECH, &C. 297
He * that hath a care of his soul, will not he scandal-
ized at my faults, who am his Bishop, but considering my
doctrine, and finding it agreeable to the ChurcWs faith,
from me indeed he will he averse, iut he will receive my
doctrine, according to the precept of the Lord; uhich saith,
The Scribes and Pharisees sit on Moses' chair, whatsoever
therefore they say unto you, hear and do, but according un-
to their works do not, for they say and do not. That Scrip-
ture is of me, toho teach what is good, and do the contrary,
and sit upon the chair of Moses, as a Scribe or Pharisee.
The j)recept is to thee, O people; if thou canst not accuse
me of false doctrine, or heretical opinions, but only behold,
est my luicked and sinful life; thou must not square thy life
according to my life, but do those things which I speak.
Here Origen must needs he understood, as the learned
L^nquirer f remarks upon him, to restrain the people from
present separation, till they had the authority of a Synod
for doing so; and can the African council be said to differ
from him in this, when all they wrote upon this subject,
was in the particular case of the Spanish Churches, where
such a regular Synod had already settled all in the same
manner that Origen would have it done? Or, supposing
*■ Qui curam habet vhsB suae, uon meis delictis, qui videor in Ecclesia
proedicare. scar.dalizabitur, sed ipsum dogma considerans, et pertrac-
laiis Ecclesise fidem, a me quidem aversabitur, doctiinam vero suscipiet
secundum prseceptum Domini, qui ait, supra cathedram Moysi sede-
runt Sciiba; et Pliarisifii, omnia enim qujecimq; vobis dicunt audite et
facile, juxta auiem opera illorum nolite facere, dicunt quippe et non
faciunt. Iste sernio de me est, qui bona doceo, et contraria gero, etsuni
sedens supra cailiedram Moysi quasi Scriba et Pharisasus ; prasceptum
tibi est, O popule; si non habueris accusationem aoctrinae pessimae et
alienorum ab ecclesia dogmatum, conspexeris vero meam culpabilem
vitara atq; peccata, ut non habeas, juxta dicentis vitam tuam institu-
ere, sed ea facere quss loquor. Orig. Homil. 7. in EzechieJ.
tEnq. ib, p. 1G5.
26 ■ •
398 AN ORIGINAX DRAUGHT OF
Irenseus referred to this special case of immorality, which
it is likely, you see, he did not, could he be said to allow
the people to provide another Bishop for themselves, of
their own power and authority, and without the assent of
other Churches, because he said they should abstain from
the former? determining nothing for them which way
they should be better provided for in the case, but plain-
ly leaving them, as I observed before, to the ordinary
methods of the Church for that; which, as the Enquirer
owns, in this very place, was avouched ly all to he this.
That Synods did depose all scandalous and criminal Bish-
ops; and to understand it otherwise, in Origen^s case, says
he, was to contradict all other writers besides. It were
hard upon Irenseus then, to say, he did not understand it
«o, who had so strictly charged all Christians, as you
heard but just now, to keep close to the Apostolical suc-
cession, to whom the certain gift of truth was so peculiar-
ly bequeathed, and to be so jealous of all others, who
would meet any where, without regard to that.
And thus the three authorities produced agree, I con-
ceive, in this, that neither one nor the other justify the
people of any Church, to deprive or set up a Bishop or
Pastor for themselves of their own power and auihority,
in this last case of a wicked and scandalous life; any
more than the Catholic practice of the primitive Church
did in the greater ones of heresy and apostacy itself,
which we have no where found was done ; and with this
I shall close the material point of the justifiable causes of
separation, and at the same time the general head of this
last chapter, concerning the unity or schism of the prim-
itive Church.
And by the particular survey, which has been taken
of these two important points, it is no hard matter, I think,
THE PRIMITIVE CHUECH, &C. 299
to know what schism is, and in every division of the
Church, who the schismatics are. The learned Enquirer
indeed, differs widely from the primitive Church about it,
in the case of non-essentials; but then he differs little
less from himself too; for all kind of imposers in that
case are schismatics of the highest nature with him; he
taxes them with cruelty, tyranny, violation of the Churches
concord, and a great deal more, beyond his usual temper;
and yet in his own account of the discipline of the primi-
tive Church, he shews us there was as much imposition
of that nature practised then, as he can any where com-
plain of, in any orthodox Church at this very day. For
his account of primitive provincial Synods is this, *
They were assembled, says he, amongst other things, for
resolving all difficult points that did not wound the essen-
tials of religion, and what were those resolutions, but so
many determinations one way or the other, what the
Churches of the provinces they belonged to should be-
lieve, in such non-essential matters as they so considered
and resolved? especially, since he farther adds, f that
what they there enacted, they decreed to be observed by all
the faithful of those Churches whom they represented, or
by all the members of them. Now this right of debating
non-essential points in Ecclesiastical councils, of resolv-
ing and determining about them there, and requiring all
the Churches they belonged to, to acquiesce in such sy-
nodical determinations of them, is all the imposition, I
aiB sensible of, that any Orthodox Church, primitive or
modern, can be charged with in any dificult points that
wound not the essentials of religion; and therefore I can-
not see, I confess, what sort of imposers he can be so
♦ Enq. p. 147 .
T Enq. p. 148, and 149.
800 /.N ORIGINAL DKAUGIIT OF
highly angry at in this case, without reflecting on the
sacred Synods of the primitive Church, in his own man.
ifest account of them.
But it is too visible, with what partiaUty to his own
opinion he * applies the venerable Irenseus' censure, of
(lU inexcusable schismatics in his time, to the single per-
sons of such imposers only, as he is pleased to call them;
that is, to all Ecclesiastical authority whatsoever, which
should determine any thing in these di^cult points, which
no way wound the essentials of religion, let their consid-
erations of unity, peace, or order, in it, be what they
will; and notwithstanding the right and practice he
had owned, you see, before in primitive provincial Synods
to do so. And that St. Cyprian and his African pro-
vince drew up a solemn decree in such a case, as our
learned author himself allows the case to be, for the ob-
servation of all belonging to them, I have shewn at large
before.
But I shall leave Irenjeus' own words with the reader,
that he may judge how the bias of an author's mind must
be set, to apply such general language to any special
sense he has first prepared for it, which the holy father
himself gives no manner of occasion for. The words
are these :
The f spiritual man, says he, will jndgc, or discern
those who make schisms, who are inhuman, not having the
•Enq . p. 158.
t Discipulus vere spirilualis recipiens spiritum Dei judicabit eos
qui schismata operantur, qui sunt iinmanes, non habentes Dei dilec-
t.ionem, suamq: utilitatem potius consideranles, quara unitatem Ec-
deeiaj, propter modicas et quassibet causas magnum et Rloriosum cor-
pus Christi conscinduiit ct dividiint, et, quantum in ipsis est, interfici-
unt^ pacetn loquentes, et bellura operantes, vere liquantes culicetn, et
cftinelgra transglutientes. Iren . 1. 4 • cap . 53. and (ti.
THE PRIMITIVE CHUECH, &C. 301
love of God, but preferring their own advantage before
the unity of the Church, for trivial and slight causes, rend
and divide the great and glorious body of Christ, and as
much as in them lies, destroy it; who speak peace, but
wage war, truly straining at a gnat, and swallowing a
camel.
Here li a fearful character of schismaticsj every one
sees; but the Enquirer thinks he sees more; he discerns
a special kind of schismatics marked out here, to whom
he frankly applies it all; and those are imposers of non-
essentials, as I hinted but now, be their authority what it
will, or the articles they decree never so innocent or use-
ful in their kind. In such cases, all inferior members of
a Church, by his construction of the place, may be left
at liberty to disturb the peace, and rend the unity of the
Church for such mere non-essential points, and be all the
while innocent and blameless in it; for the whole guilt is
removed, * you see, from them, and placed where it can-
not touch them. But, what one syllable is there in Ire-
nseus' words, which looks that way? unless we will be
great imposers ourselves, and oblige the reader to believe,
that there could be no inhumanity, or want of the love of
God in it, if any subordinate members of a Church should
break the unity, and disobey their spiritual superiors too,
for such slight matters as Trenteus speaks of there; or
that it could not be said of them, that they preferred
their own advantage before the Churdi's unity, who from
being subjects in it, make themselves heads and govern-
ors of faction and a party, by excepting against non-
essential matters, and forming a schism upon it; or that
it could not be supposed, that such mean and ordinary
schismatics should make professions of peace and fiety,
* Enq. p. 158,
802 AH ORIGir^AL DRAUGHT OF
whilst they wage war against the Church of God. Or
lastly, that to strain at ag7iat, and swalloio a camel, could
with no propriety of speech be said of them, with whom
a harmless non-essential will not down, and yet the dread-
ful guilt of schism be easily digested by them.
The words make no distinction of persons from one
end to the other; nor exempt any from the common guilt
of the same unnatural schism, where the cause of contro-
versy and division is the same; that is for slight or non-
essential matters; and it is strange to think the venerable
author of them, who held the highest station in the
Church, should mean to clear all other members of it,
and leave them free to rend the great and glorious body
of Christ, for such slender matters as he was speaking of,
except himself alone, or such as he was.
Had his first words been fairly translated, there could
have been no umbrage for such a construction; for the
schismatics Irenseus censures, are, in his own express
terms, such as * actually make or form a schism, upon
some slender occasion or other, and not such as should
more remotely cause, or occasion, such a schism to be
made, as the Enquirer has rendered them; and by that
slight turn alone, made them so plausibly countenance
his own peculiar application.
But I will leave the quotation now to speak for itself,
and only excuse myself for differing in one particular
more from the learned Enquirer, in translating that first
sentence of it. He renders it thus. That at the last day,
Christ shall judge those who cause the schisms, there spo-
ken of; and I doubt not, but all such schismatics will
sadly find it so. But Irenceus' sense, I conceive to be
this, that the spiritual man will judge, or discern, those
* Qui schismata operantur.
THE PRIMITIVE CHITECH, &C. 303
who actually make such' schisms, &c. And my reason for it,
is, because the holy father for niae or ten short chapters to-
gether, was speaking in one continued discourse of this
particular judge, who should try and discern all sorts of
adversaries to the truth. And in the fifty-third chap,
ter, where he first began it, he expresses by name the
spiritual disciple, who should so discern and judge all^
and himself he judged of no man, according to the sacred
text, 1 Cor. ii. 15. And answerable to that, in the sixty
second chapter, where he speaks of judging schismatics
■ amongst the rest, in the words of this quotation before
us, he shuts up the whole d.scourse with repeating that
clause again, but he himself will be judged or discerned
by no man; which made it plain to me, that the spiritual
man was the judge spoken of, from one end to the other;
and therefore I translated it so. ^ .
Some little attention then seems to have been wanting
Here, both as to the context and application of this prim-
itive father's words. But take them in what sense we
will, they are an evident instance of that awful sense
which the first and best of Christians had of the dreadful
sin of schism; not much unlike what the learned Enqui-
rer has * observed from St. Cyprian to the same purpose;
and since his Enquiry was professedly written to heal
such unhappy divisions in the Church, and viy heart tells
me I had no other ends in all my observations upon it, I
shall leave the authorities of both those ancient fathers
to the serious consideration of the sons of peace, as no
unsuitable conclusion to this whole discourse.
St. Cyprian's words are very close and affecting in-
deed. The schismatic, says he, f can no longer have God-
*Enq. p. 180.
•t Alienug est habere jam non potest Deura pairem, qui Egcle*
304 AN ORIGINAl DKAUGUT OF
for his Father, who has not the Church for his mother,
but is out of the number of the faithful; and though he
should die for the faith, yet should he never he saved.
And Irenseus' senss is this, that schism is such * a
rending and dividing of the great and glorious body of
Christ, as equals the guilt of schismatics to that ot' apos-
tates from the faith, censured by St. Paul, f/r/to crucify to
themselves afresh the Lord of Glory, and put him to an
open shame; and this guilt he makes more monstrous and
unnatural still, when men aclualhj form their schism for
\ slight and inconsiderate matters; that is, as the learned ■
Enquirer explains it, upon account of non-essential points,
which wound no fundamental article of Christian faith or
doctrine. To this sort of schishnatics his censure more im-
mediately belongs. And if the joint suffrage of these
two eminent martyrs of the primitive Church were duly
weighed and solemnly attended to, it might have a com-
fortable influence upon the unhappy divisions of our
times. For should all divided parties in the reformed
Churches of this age, have the same av/ful fear of the
dreadful guilt and danger of schism, and the same peace-
ful indifference to non-essential points, as it is manifest
these holy fathers of the primitive Church had; the sorest
divisions amongst us would well nigh heal of themselves;
we should need no litigious volumes of controversy to
apply to them, which rather fret, than cure; they would
insensibly dissolve within every man's own breast, through
the gentle, but poioerful influence of that spirit of peace,
siam non habet matrem, tales etiamsi occisi in confessione nominis fue-
»nt, macula ista nee sanguine abkiitur. De Unit,
•Magnum el gloriosum coipus Christi conscindu et dividunt, et
quantum in ipsis est, interficiunt. Ire. uhi supra.
t Heb. vi. 6.
I Propter modicas ct quassibet causas, Iren. ut supra.
THE PRIMITIVE CHURCH, &C. 305
humility, and love, which, for so many ages together,
kept the universal Church of Christ in so amiable and
admired an unity within itself. May the dying petition
of the great Lord and Redeemer of the Church, so often
and so affectionately * repeated to the Father, for the
peace and unity of us all, procure that miracle of mercy
for us, that we all may be one, even as the Father and he
are one. Amen, Amen.
* Jo. xvii. 11,21.22,23.
FINIS.